Model Answer
0 min readIntroduction
The concept of Brahman, the ultimate reality, forms the cornerstone of Vedanta philosophy. While all three major schools – Advaita Vedanta of Sankara, Vishishtadvaita of Ramanuja, and Dvaita of Madhva – accept the Vedas as authoritative, their interpretations of Brahman diverge significantly, leading to distinct metaphysical and soteriological frameworks. These differences stem from their varying understandings of the relationship between Brahman, the world, and the individual self. This essay will critically examine these differing conceptions of Brahman, highlighting the unique characteristics of each school and their philosophical implications.
Sankara’s Advaita Vedanta: Brahman as Nirguna Brahman
Sankara’s Advaita Vedanta posits Brahman as Nirguna Brahman – Brahman without attributes. This Brahman is beyond all description, form, and limitation. It is pure consciousness (Chit), existence (Sat), and bliss (Ananda), but these are not qualities *of* Brahman, rather, they are the very nature of reality when perceived through Maya. The world is considered an illusion (Maya), a superimposition on Brahman, lacking ultimate reality. The individual soul (Atman) is ultimately identical to Brahman; the sense of separation is due to ignorance (Avidya). Liberation (Moksha) is achieved through the realization of this non-duality – the understanding that Atman is Brahman.
Key Features:
- Brahman: Nirguna, formless, attributeless, pure consciousness.
- Maya: Illusory power of Brahman, responsible for the appearance of the world.
- Atman: Identical to Brahman; the sense of individuality is illusory.
- Liberation: Realization of non-duality (Atman = Brahman).
Ramanuja’s Vishishtadvaita Vedanta: Brahman as Saguna Brahman
Ramanuja’s Vishishtadvaita Vedanta rejects the concept of Brahman as entirely attributeless. He proposes Saguna Brahman – Brahman *with* attributes. Brahman is the ultimate reality, but it is not devoid of qualities. These qualities include infinite knowledge, power, and compassion. The world is not an illusion but a real manifestation of Brahman, a body of Brahman. Individual souls (Atmans) are parts of Brahman, eternally distinct yet inseparable. Liberation is achieved through devotion (Bhakti) to Brahman, leading to a state of eternal communion.
Key Features:
- Brahman: Saguna, possessing infinite auspicious attributes.
- World: Real, a manifestation of Brahman’s power (Shakti).
- Atman: A part (ansha) of Brahman, eternally distinct yet inseparable.
- Liberation: Attainment of eternal communion with Brahman through Bhakti.
Madhva’s Dvaita Vedanta: Brahman as Supreme Person
Madhva’s Dvaita Vedanta emphasizes the absolute duality between Brahman and the world, and between Brahman and individual souls. Brahman is conceived as a Supreme Person (Purushottama), possessing infinite auspicious attributes and eternally distinct from all other entities. The world is real but dependent on Brahman. Individual souls are eternally different from Brahman and are subject to its control. Liberation is achieved through the grace of Brahman, attained through devotion and righteous action. The five eternal differences (Pancha-bheda) are central to Madhva’s philosophy: difference between Brahman and souls, Brahman and matter, souls and matter, one soul and another, and one part of matter and another.
Key Features:
- Brahman: Supreme Person (Purushottama), eternally distinct from all else.
- World: Real, but dependent on Brahman.
- Atman: Eternally different from Brahman, subject to its control.
- Liberation: Attainment of eternal bliss in the presence of Brahman through grace.
Comparative Table:
| Aspect | Sankara (Advaita) | Ramanuja (Vishishtadvaita) | Madhva (Dvaita) |
|---|---|---|---|
| Nature of Brahman | Nirguna (attributeless) | Saguna (attributeful) | Supreme Person (Purushottama) |
| Reality of the World | Illusion (Maya) | Real manifestation of Brahman | Real, but dependent on Brahman |
| Relationship of Atman to Brahman | Identical (Atman = Brahman) | Part of Brahman (ansha) | Eternally distinct from Brahman |
| Path to Liberation | Jnana (Knowledge) | Bhakti (Devotion) | Grace of Brahman |
The critical difference lies in the understanding of the relationship between Brahman and the world. Sankara’s Maya implies a fundamental unreality to the empirical world, while Ramanuja and Madhva affirm its reality, albeit in different ways. Ramanuja’s Vishishtadvaita attempts to reconcile the one and the many, while Madhva’s Dvaita maintains a strict separation. The differing views on the Atman also reflect this divergence – identity in Advaita, part-whole relationship in Vishishtadvaita, and eternal difference in Dvaita.
Conclusion
In conclusion, the three schools of Vedanta offer distinct yet profound interpretations of Brahman. Sankara’s Advaita emphasizes the ultimate non-duality, Ramanuja’s Vishishtadvaita highlights qualified non-duality, and Madhva’s Dvaita asserts eternal duality. These differences are not merely academic; they shape the entire philosophical framework, influencing views on ethics, epistemology, and the path to liberation. Each school provides a unique perspective on the nature of reality and the human condition, contributing to the richness and complexity of Indian philosophical thought.
Answer Length
This is a comprehensive model answer for learning purposes and may exceed the word limit. In the exam, always adhere to the prescribed word count.