Model Answer
0 min readIntroduction
Advaita Vedanta, a prominent school of Hindu philosophy propounded by Adi Shankaracharya, centers around the non-dualistic (Advaita) understanding of reality. The statement ‘Brahma satyam jaganmithyā, jīvo Brahmaiva nāparah’ – meaning “Brahman alone is real, the world is unreal, and the individual self is non-different from Brahman” – encapsulates its core doctrine. This assertion challenges our conventional perception of reality, positing that the world we experience is an illusion (Maya) and that the ultimate reality is Brahman, the unchanging, infinite, and all-pervading consciousness. Understanding the ontological status of Ishvara, Jiva, and Sakshi within this framework is fundamental to grasping the essence of Advaita Vedanta.
Understanding the Foundational Statement
The statement ‘Brahma satyam jaganmithyā, jīvo Brahmaiva nāparah’ is not a denial of the world’s apparent existence but a statement about its ultimate reality. The world is ‘mithyā’ not in the sense of non-existent, but as ‘relatively real’ – it exists as long as we perceive it, but it lacks independent, absolute reality. This perception is due to ‘Avidya’ (ignorance) which veils the true nature of Brahman. The Jiva, the individual self, is fundamentally identical to Brahman, obscured by this same Avidya. The goal of Advaita Vedanta is to remove this Avidya and realize this inherent unity.
The Ontological Status of Ishvara
In Advaita Vedanta, Ishvara (God) is not considered the ultimate reality. Ishvara is a ‘saguna Brahman’ – Brahman with attributes. He is the creator, preserver, and destroyer of the universe, as perceived through Maya. However, this is a projection of Brahman onto the phenomenal world. Ishvara is a useful concept for beginners on the spiritual path, providing a relatable form for worship and devotion.
Ishvara as a Projection of Maya
- Ishvara is not independent of Brahman; He is Brahman manifested through Maya.
- Worship of Ishvara helps to purify the mind and prepare it for the realization of Brahman.
- Ultimately, the devotee must transcend the concept of Ishvara to realize the formless, attributeless Brahman (Nirguna Brahman).
The concept of Ishvara is thus a stepping stone, a lower truth that leads to the higher truth of Brahman. It’s a ‘Vyavaharika Satya’ (empirical truth) as opposed to ‘Paramarthika Satya’ (absolute truth).
The Ontological Status of Jiva
The Jiva, the individual soul, is considered fundamentally identical to Brahman. The apparent separation between the Jiva and Brahman is due to Avidya, which creates the illusion of individuality. The Jiva experiences the world through the limitations of the body-mind complex, identifying itself with these transient aspects.
Jiva and the Illusion of Separateness
- The Jiva is not a separate entity but Brahman veiled by Maya.
- The feeling of ‘I-ness’ (Ahamkara) is the root cause of suffering, arising from this false identification.
- Realization of one’s true nature as Brahman leads to liberation (Moksha) and the cessation of suffering.
The Jiva’s true nature is Sat-Chit-Ananda – Existence, Consciousness, and Bliss – which are inherent qualities of Brahman. The process of self-realization involves removing the layers of Avidya to reveal this inherent truth.
The Ontological Status of Sakshi
Sakshi, the witness, is a crucial concept in Advaita Vedanta. It is the pure consciousness that observes the activities of the mind and body without being affected by them. Sakshi is not the Jiva, which is entangled in the cycle of karma and rebirth. Sakshi is Brahman itself, the unchanging witness of all phenomena.
Sakshi as Pure Consciousness
- Sakshi is the unchanging observer, unaffected by the changing world.
- It is the pure awareness that illuminates the mind and body.
- Identifying with Sakshi, rather than the Jiva, is a key step towards self-realization.
Sakshi is often described as the ‘Kartritva-bhava’ – the state of non-agency. It simply witnesses, without claiming ownership of actions or experiences. This detachment is essential for liberation. The Sakshi is the constant amidst the flux of experience.
Comparative Table: Ishvara, Jiva, and Sakshi
| Entity | Ontological Status | Relationship to Brahman | Role in Advaita Vedanta |
|---|---|---|---|
| Ishvara | Saguna Brahman (Brahman with attributes) | Brahman manifested through Maya | A stepping stone for spiritual practice; useful for beginners |
| Jiva | Fundamentally identical to Brahman, veiled by Avidya | Brahman obscured by illusion | The individual self seeking liberation |
| Sakshi | Brahman itself (pure consciousness) | Identical to Brahman | The unchanging witness; key to self-realization |
Conclusion
In conclusion, Advaita Vedanta’s ontology, as encapsulated in the statement ‘Brahma satyam jaganmithyā, jīvo Brahmaiva nāparah’, presents a radical non-dualistic view of reality. Ishvara, Jiva, and Sakshi are not independent entities but different manifestations or perspectives on the ultimate reality – Brahman. Understanding their ontological status is crucial for dismantling the illusion of separateness and realizing one’s inherent unity with Brahman, leading to liberation from suffering and the attainment of lasting peace. The path to realization involves transcending the limitations of Maya and identifying with the pure consciousness that underlies all existence.
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.