Model Answer
0 min readIntroduction
Śankara’s Advaita Vedanta, a cornerstone of Indian philosophical thought, presents a unique perspective on the relationship between the individual self (Atman), the ultimate reality (Brahman), and the Supreme Lord (Ishvara). Often misunderstood as atheistic, Shankara’s philosophy doesn’t deny the existence of Ishvara but rather redefines it within the framework of non-dualism. He posits that Ishvara is not a separate entity from Brahman, but rather Brahman appearing through the veil of Maya (illusion). Understanding Shankara’s position on Ishvara is crucial to grasping the entirety of his system, as it addresses the practical needs of devotees while maintaining the core principle of non-duality. This answer will evaluate Shankara’s position, clarifying his understanding of Ishvara’s nature and function.
Understanding Brahman and Maya
Central to Shankara’s philosophy is the concept of Brahman, the ultimate reality which is attributeless (Nirguna Brahman) – beyond any description or qualification. However, Shankara acknowledges the human need for a relatable deity. This is where the concept of Maya comes into play. Maya is not simply illusion in the sense of falsehood, but rather a power of Brahman that obscures its true nature and projects the world of multiplicity. It is through Maya that Brahman appears as the world, and also as Ishvara.
Śankara’s Conception of Ishvara
According to Shankara, Ishvara is Saguna Brahman – Brahman with attributes. These attributes are not inherent to Brahman itself, but are superimposed upon it by Maya. Ishvara is the creator, preserver, and destroyer of the universe, but these functions are also ultimately manifestations of Brahman’s power. He is the ‘internal ruler’ (Antaryamin) of all beings, present within each individual.
Ishvara as a Stepping Stone
Shankara doesn’t dismiss the worship of Ishvara. He views it as a legitimate and necessary step for those who are not yet capable of comprehending the abstract nature of Nirguna Brahman. Devotion to Ishvara (Bhakti) purifies the mind and prepares it for the realization of non-duality. Ishvara serves as a ‘support’ (Upasana) for the seeker, allowing them to focus their devotion and gradually transcend the limitations of Maya.
Addressing the Problem of Evil
Shankara’s view on Ishvara also provides a solution to the problem of evil. Since Ishvara is not separate from Brahman, and Brahman is beyond all qualities, including good and evil, the existence of suffering is explained through the workings of Karma and Maya. Suffering is not attributed to a malicious deity, but rather to the consequences of past actions and the illusory nature of the world. Ishvara, as the compassionate witness, allows the law of Karma to operate, ultimately leading to liberation.
The Role of Avatars
Shankara explains the concept of Avatars (incarnations of deities) as Brahman manifesting in specific forms to restore Dharma (righteousness) and guide humanity. These are not separate entities descending from heaven, but rather Brahman appearing in a particular time and place to fulfill a specific purpose. The Avatar is Ishvara acting within the realm of Maya to uphold cosmic order.
Criticisms and Responses
Shankara’s view of Ishvara has faced criticism from both Dvaitists (dualists) and some within his own Advaita tradition. Dvaitists argue that his conception diminishes the personality and independence of God. However, Shankara maintains that his view doesn’t negate the efficacy of worship, but rather provides a deeper understanding of its ultimate basis. Some Advaitins criticize the emphasis on Ishvara as potentially reinforcing the illusion of duality. Shankara responds by emphasizing that Ishvara is ultimately a stepping stone to realizing the non-dual nature of reality.
| Concept | Description |
|---|---|
| Nirguna Brahman | Brahman without attributes; the ultimate, formless reality. |
| Saguna Brahman | Brahman with attributes; Ishvara as perceived through Maya. |
| Maya | The power of Brahman that creates the illusion of the world and individuality. |
| Antaryamin | The ‘inner ruler’; Ishvara residing within all beings. |
Conclusion
In conclusion, Śankara’s position on Ishvara is a sophisticated attempt to reconcile the seemingly contradictory concepts of non-duality and theistic devotion. He doesn’t deny the existence of Ishvara, but rather explains it as Brahman appearing through the veil of Maya. This allows for a practical path of devotion for those unable to grasp the abstract nature of Nirguna Brahman, while ultimately leading to the realization of the non-dual reality. Shankara’s view offers a nuanced understanding of the divine, addressing both the philosophical and devotional needs of the seeker.
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.