Model Answer
0 min readIntroduction
The Advaita Vedanta of Samkara and the Vishishtadvaita Vedanta of Ramanuja represent two pivotal schools of thought within Indian philosophy. Both grapple with the nature of reality and the path to liberation, but their approaches diverge significantly, particularly concerning the concept of Maya. Samkara posits Maya as an illusion that obscures the true nature of Brahman, while Ramanuja reframes Maya not as an illusion, but as a power (Shakti) of Brahman, responsible for the manifestation of the diverse world. Understanding Ramanuja’s critique is crucial to appreciating the nuances of Vedanta and its impact on Indian thought.
Samkara’s Theory of Maya
Samkara’s Advaita Vedanta asserts the non-duality of Brahman, the ultimate reality. Maya, in this context, is not simply ignorance but a positive power that projects the phenomenal world, creating the illusion of multiplicity. This world, therefore, is ‘relatively real’ (Vyavaharika Satya) but ultimately unreal (Mithya) when viewed from the absolute standpoint (Paramarthika Satya). Maya is beginningless but has an end with the realization of Brahman. The world is a superimposition (Adhyasa) on Brahman, like a rope mistaken for a snake in dim light. Liberation (Moksha) is achieved through the discrimination (Viveka) between the real (Brahman) and the unreal (Maya).
Ramanuja’s Critique of Samkara’s Maya
Ramanuja, the proponent of Vishishtadvaita, vehemently critiques Samkara’s concept of Maya. He argues that Samkara’s Maya renders the world too unreal and leads to a problematic devaluation of experience. Ramanuja’s central objection is that if the world is entirely illusory, then the very pursuit of liberation becomes meaningless, as there is nothing to be liberated *from*. He proposes that Maya is not an illusion but Brahman’s inherent power (Shakti), specifically the power of creation and manifestation.
Key Points of Ramanuja’s Critique:
- Reality of the World: Ramanuja asserts the world is real, though dependent on Brahman. It is not an illusion but a manifestation of Brahman’s attributes.
- Maya as Shakti: Maya is not independent of Brahman but is its inherent power, like heat to fire. It is not something that veils Brahman but rather expresses it.
- Brahman as Qualified Non-Duality: Ramanuja’s Vishishtadvaita posits a ‘qualified non-duality’ – Brahman is one, but not in the sense of being devoid of attributes or relation to the world. The world and individual souls (jivas) are parts of Brahman, like the body is to the soul.
- Importance of Devotion (Bhakti): Ramanuja emphasizes the role of devotion and surrender (Prapatti) to Brahman as the primary means to liberation, contrasting with Samkara’s emphasis on knowledge (Jnana).
Comparative Analysis
| Feature | Samkara (Advaita Vedanta) | Ramanuja (Vishishtadvaita Vedanta) |
|---|---|---|
| Nature of Maya | Illusion (Mithya), veiling Brahman | Power (Shakti) of Brahman, manifesting Brahman |
| Reality of the World | Relatively real (Vyavaharika Satya), ultimately unreal | Real, dependent on Brahman |
| Relationship between Brahman and the World | Brahman is separate from and unaffected by the world | Brahman is immanent in and the source of the world |
| Path to Liberation | Knowledge (Jnana), discrimination (Viveka) | Devotion (Bhakti), surrender (Prapatti) |
Ramanuja’s critique effectively addresses the practical and ethical concerns arising from Samkara’s radical monism. By affirming the reality of the world and the importance of devotion, Ramanuja provides a more accessible and relatable path to liberation for the common person.
Conclusion
Ramanuja’s critique of Samkara’s Maya is not merely a rejection but a reinterpretation aimed at resolving perceived inconsistencies and offering a more comprehensive understanding of reality. While Samkara’s Advaita emphasizes the ultimate unity and transcendence of Brahman, Ramanuja’s Vishishtadvaita highlights the immanence of Brahman and the significance of the world as a manifestation of its divine power. Both schools contribute significantly to the richness and diversity of Vedanta philosophy, offering distinct yet complementary paths to spiritual realization.
Answer Length
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