Model Answer
0 min readIntroduction
The pursuit of liberation (moksha) forms the cornerstone of many Indian philosophical systems, particularly within Hinduism. Liberation, broadly understood, is freedom from the cycle of birth and death (samsara) and the suffering inherent within it. However, the possibility of achieving this state is often intricately linked to the understanding of who or what is being liberated – the conception of a ‘real agent’ (kartā). This agent, possessing agency and deserving of liberation, is not self-evident and is interpreted differently across various schools of thought. This question probes whether the very idea of liberation is contingent upon acknowledging a substantial, enduring self, and uses Advaita and Viśiṣṭādvaita as contrasting lenses to explore this complex relationship.
The Question of the ‘Real Agent’
The concept of a ‘real agent’ is central to understanding responsibility, karma, and ultimately, liberation. If liberation requires an agent to be freed, then the existence of such an agent must be established. However, many schools of thought question the nature of this agent. Is it a permanent, unchanging self (ātman)? Or is it a temporary construct arising from the interplay of various factors? The answer to this question profoundly impacts the understanding of liberation itself.
Advaita Vedanta: Liberation Through Self-Realization
Advaita Vedanta, propounded by Adi Shankaracharya, posits a non-dualistic reality (brahman) where the ultimate truth is the oneness of all existence. The individual self (ātman) is not separate from Brahman; rather, it *is* Brahman. The illusion of separateness (maya) is what causes suffering and the cycle of rebirth.
The Agent in Advaita
In Advaita, the empirical self, the ‘I’ that experiences the world, is considered illusory (mithyā). The ‘real agent’ is not the individual ego but Brahman itself. Actions are performed through *maya*, and the sense of agency is a product of ignorance (avidyā). Liberation (moksha) in Advaita is achieved through *jñāna* (knowledge) – the realization of one’s true identity as Brahman. This realization dissolves the illusion of separateness and the associated sense of agency, leading to freedom from suffering. Therefore, liberation isn’t about freeing *an* agent, but realizing there *is* no separate agent to free; it’s the cessation of the illusion of agency.
Implications for Liberation
Because the individual self is ultimately unreal, Advaita doesn’t require a ‘real agent’ in the conventional sense for liberation. The path to liberation is about negating the false identification with the body-mind complex and recognizing the inherent divinity within. The concept of karma is reinterpreted – actions still have consequences, but these consequences are experienced by the universal Brahman, not a separate individual.
Viśiṣṭādvaita Vedanta: Qualified Non-Dualism
Viśiṣṭādvaita Vedanta, championed by Ramanujacharya, offers a ‘qualified non-dualism’. It acknowledges the oneness of Brahman but maintains that the individual souls (jīvas) and the material world are real, though ultimately dependent on Brahman. Brahman is the body, and the jīvas and matter are its attributes.
The Agent in Viśiṣṭādvaita
Unlike Advaita, Viśiṣṭādvaita affirms the reality of the individual soul. The jīva is a part of Brahman, but it retains a distinct identity. The ‘real agent’ is the jīva, endowed with free will and capable of performing actions. Karma plays a crucial role in determining the jīva’s future experiences. Liberation (moksha) in Viśiṣṭādvaita is achieved through *bhakti* (devotion) to Brahman, coupled with righteous action (karma) and knowledge (jñāna).
Implications for Liberation
For liberation to occur, the jīva must actively strive for it through devotion and righteous conduct. The jīva’s inherent connection to Brahman is realized through grace (prasāda) and the removal of obstacles to devotion. Liberation isn’t the dissolution of the self, but its eternal union with Brahman while retaining its individual identity. Thus, a ‘real agent’ – the jīva – is essential for the very concept of liberation to hold meaning.
Comparative Analysis
| Feature | Advaita Vedanta | Viśiṣṭādvaita Vedanta |
|---|---|---|
| Nature of Reality | Non-dualistic (Brahman is the only reality) | Qualified Non-dualistic (Brahman is the ultimate reality, but jīvas and matter are real) |
| Nature of Self (Ātman/Jīva) | Illusionary (identical to Brahman) | Real, but dependent on Brahman |
| Concept of Agent | Brahman (acting through Maya) | Individual Jīva (with free will) |
| Path to Liberation | Jñāna (Knowledge) – realization of oneness with Brahman | Bhakti (Devotion), Karma (Action), Jñāna (Knowledge) |
| Nature of Liberation | Dissolution of the individual self; realization of Brahman | Eternal union with Brahman while retaining individual identity |
Conclusion
The question of whether liberation requires a ‘real agent’ is fundamentally answered differently by Advaita and Viśiṣṭādvaita. Advaita, by denying the ultimate reality of the individual self, frames liberation as the realization of non-duality, transcending the need for an agent to be freed. Viśiṣṭādvaita, affirming the reality of the jīva, posits liberation as its eternal union with Brahman, necessitating a distinct agent capable of devotion and righteous action. Ultimately, both systems offer profound insights into the nature of reality and the path to liberation, demonstrating that the conception of the agent is inextricably linked to the underlying metaphysical framework.
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.