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0 min readIntroduction
The concept of Brahman, the ultimate reality, is central to Vedanta philosophy. However, interpretations of Brahman vary significantly across different schools. While all three – Sankara, Ramanuja, and Madhava – acknowledge Brahman as the supreme principle, their understandings diverge dramatically regarding its nature and relationship with the phenomenal world. Sankara’s Advaita Vedanta posits a non-dual Brahman, while Ramanuja’s Vishishtadvaita proposes a qualified non-dualism, and Madhava’s Dvaita asserts a complete dualism between Brahman and the world. This essay will critically examine these differing perspectives, elucidating the nuances of each school’s conception of Brahman.
Sankara’s Advaita Vedanta: Brahman as Nirguna
Sankara’s Advaita Vedanta (non-dualism) asserts that Brahman is the sole reality, and the world is an illusion (Maya). Brahman is Nirguna Brahman – without attributes, formless, and beyond description. Any attempt to define Brahman through qualities is considered limiting and ultimately false.
- Brahman as Sat-Chit-Ananda: While Nirguna, Brahman is described as Sat (existence), Chit (consciousness), and Ananda (bliss). These are not attributes *of* Brahman, but rather Brahman itself.
- Maya and the World: The world is not unreal in the sense of non-existence, but it is empirically real yet ultimately illusory. Maya projects the appearance of multiplicity onto the non-dual Brahman.
- Jiva and Brahman: The individual soul (Jiva) is ultimately identical to Brahman. The sense of separation is due to ignorance (Avidya). Liberation (Moksha) is achieved through the realization of this identity – “Atman is Brahman”.
Ramanuja’s Vishishtadvaita Vedanta: Brahman as Saguna
Ramanuja’s Vishishtadvaita (qualified non-dualism) rejects the notion of a completely attributeless Brahman. He proposes Saguna Brahman – Brahman with attributes. Brahman is the ultimate reality, but it is inseparable from its attributes and the world.
- Brahman as Narayana: Ramanuja identifies Brahman with Narayana (Vishnu), possessing infinite auspicious qualities like knowledge, power, and compassion.
- The World as Brahman’s Body: The world is not an illusion but is the body of Brahman. It is real and eternally connected to Brahman, like the body is to the soul.
- Jiva as a Part of Brahman: Individual souls (Jivas) are parts of Brahman, like sparks from a fire. They are eternally distinct yet inseparable from Brahman. Moksha is achieved through devotion (Bhakti) and realizing one’s connection to Brahman.
Madhva’s Dvaita Vedanta: Brahman as Distinct
Madhva’s Dvaita (dualism) vehemently opposes any form of non-dualism. He asserts a complete and eternal distinction between Brahman, the individual souls (Jivas), and the world.
- Brahman as Vishnu: Madhwa identifies Brahman with Vishnu, possessing infinite auspicious qualities. However, these qualities are inherent to Vishnu and not Brahman’s essence.
- The World as Real and Independent: The world is real and eternally distinct from Brahman. It is not a part of Brahman nor an illusion.
- Jiva as Eternally Different: Individual souls (Jivas) are eternally different from Brahman and are dependent on Brahman for their existence. Moksha is achieved through devotion and realizing one’s dependence on Brahman, but not through identity with it.
Comparative Table of Brahman’s Concept
| School | Nature of Brahman | Relationship with the World | Relationship with Jiva | Path to Moksha |
|---|---|---|---|---|
| Advaita (Sankara) | Nirguna (attributeless) | Illusion (Maya) | Identical to Brahman | Jnana (Knowledge) |
| Vishishtadvaita (Ramanuja) | Saguna (with attributes) | Body of Brahman | Part of Brahman | Bhakti (Devotion) |
| Dvaita (Madhva) | Saguna (with attributes) | Real and distinct | Eternally different | Bhakti & Realization of Dependence |
Conclusion
In conclusion, the concept of Brahman is interpreted diversely across the three major schools of Vedanta. Sankara’s Advaita emphasizes the ultimate non-duality and the illusory nature of the world, while Ramanuja’s Vishishtadvaita proposes a qualified non-dualism with Brahman possessing attributes and the world being its body. Madhwa’s Dvaita, conversely, asserts a complete and eternal distinction between Brahman, the world, and individual souls. These differing perspectives reflect the richness and complexity of Indian philosophical thought, offering varied paths to understanding the ultimate reality and achieving liberation. The debates surrounding Brahman continue to shape philosophical discourse even today.
Answer Length
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