Points to Remember:
- Brahman is the ultimate reality according to Shankara.
- It is characterized by Sat-Chit-Ananda (Existence-Consciousness-Bliss).
- The world is Maya (illusion), not ultimately real.
- Jiva (individual soul) is ultimately identical to Brahman.
- Moksha (liberation) is achieved through the realization of this identity.
Introduction:
Acharya Shankara (c. 788-820 CE), a pivotal figure in Hindu philosophy, is renowned for his Advaita Vedanta (non-dualism) interpretation of the Upanishads. His understanding of Brahman, the ultimate reality, forms the cornerstone of his philosophy. Shankara didn’t invent the concept of Brahman; it existed in Vedic and Upanishadic traditions before him. However, he systematized and popularized a specific understanding of Brahman’s nature, profoundly influencing Hindu thought for centuries. He argued that true knowledge lies in understanding the nature of Brahman and our relationship to it.
Body:
1. Brahman as Sat-Chit-Ananda: Shankara defines Brahman as Sat-Chit-Ananda â Existence-Consciousness-Bliss. ‘Sat’ signifies its eternal and unchanging existence; ‘Chit’ represents its infinite consciousness and awareness; and ‘Ananda’ denotes its inherent blissfulness. This isn’t a mere sum of these attributes but a unified, indivisible whole. Brahman is not a being or entity in the conventional sense but the ground of all being, the ultimate substratum of reality.
2. Brahman and Maya: A crucial aspect of Shankara’s philosophy is his concept of Maya (illusion). The phenomenal world, including our individual selves (Jivas), is considered Maya â an apparent reality superimposed on the true reality of Brahman. This doesn’t mean the world is unreal in the sense that it doesn’t exist; rather, it lacks independent existence. It’s like a dream â seemingly real while experienced, but ultimately dependent on the dreamer’s mind. Shankara uses the analogy of a rope mistaken for a snake in the dark; the snake is Maya, the rope is Brahman.
3. Brahman and Jiva: Shankara’s Advaita Vedanta emphasizes the non-dual nature of Brahman and Jiva. The individual soul (Jiva) is not separate from Brahman but is essentially identical to it. The apparent difference arises due to Maya’s obscuring power. The Jiva’s experience of individuality, limitations, and suffering is a result of its ignorance (Avidya) of its true nature as Brahman.
4. Moksha and the Realization of Brahman: The ultimate goal in Shankara’s philosophy is Moksha (liberation), which is achieved through the realization of the identity of Jiva and Brahman. This realization, often termed Self-knowledge (Atma-Jnana), transcends the limitations of the intellect and involves direct experiential understanding. Shankara advocates for rigorous self-inquiry (Atma-vichara) and the study of the Upanishads as paths to this realization. He rejects ritualistic practices as insufficient for achieving Moksha, emphasizing the importance of knowledge over action.
Conclusion:
Shankara’s conception of Brahman as Sat-Chit-Ananda, the ultimate reality underlying the illusory world (Maya), and the inherent identity of Jiva and Brahman, forms the bedrock of Advaita Vedanta. His emphasis on Self-knowledge as the path to liberation (Moksha) offers a profound spiritual framework. While his philosophy might seem abstract, its practical implications are far-reaching, encouraging individuals to transcend the limitations of their ego and experience the boundless bliss of their true nature. Shankara’s legacy continues to inspire spiritual seekers to strive for self-realization and a deeper understanding of the interconnectedness of all existence, promoting a holistic and ethical approach to life, rooted in the timeless wisdom of the Upanishads. His emphasis on the inherent dignity of every individual, as a reflection of the ultimate reality, aligns with the principles of universal human rights and fosters a society based on compassion and understanding.
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