Model Answer
0 min readIntroduction
The landscape of Indian philosophical thought is marked by diverse interpretations of ultimate reality. Shankara’s Advaita Vedanta, with its doctrine of non-dualism, profoundly influenced subsequent schools. However, Ramanuja, a prominent figure in the Sri Vaishnava tradition, offered a compelling critique of Shankara’s system, particularly his conception of Brahman and Ishvara. Ramanuja’s Vishishtadvaita, or qualified non-dualism, sought to reconcile the unity of Brahman with the reality of the world and the individual souls, addressing what he perceived as limitations and inconsistencies within Shankara’s framework. This answer will delve into Ramanuja’s specific criticisms, elucidating the core differences between their respective philosophies.
Shankara’s Conception of Brahman and Ishvara
According to Shankara’s Advaita Vedanta, Brahman is the ultimate reality, described as nirguna (without attributes), nirakara (formless), and nirvisesha (without distinctions). The world is considered maya – an illusion – and individual souls (atman) are ultimately identical to Brahman. Ishvara, or God, is a superimposition (adhyasa) on Brahman, arising from ignorance (avidya). Ishvara is the saguna Brahman – Brahman perceived through the lens of maya, possessing attributes and a form. This Ishvara is responsible for creation, preservation, and destruction, but ultimately, these are also illusory appearances within Brahman.
Ramanuja’s Critique of Shankara’s Brahman
Ramanuja vehemently opposed Shankara’s conception of Brahman as nirguna and nirakara. He argued that Brahman must inherently possess auspicious qualities (kalyana-guna) such as omniscience, omnipotence, and infinite compassion. A Brahman devoid of attributes, according to Ramanuja, would be inert and incapable of creating or governing the universe. He posited that Brahman is saguna by nature, not merely as an illusory appearance. Ramanuja believed that denying attributes to Brahman renders it meaningless and unable to be the object of devotion (bhakti).
Ramanuja’s Critique of Shankara’s Ishvara
Ramanuja’s critique of Shankara’s Ishvara is central to his Vishishtadvaita. He rejected the idea that Ishvara is merely a superimposition on Brahman arising from avidya. For Ramanuja, Ishvara is a real and eternal aspect of Brahman, inseparable from it. He argued that if Ishvara were illusory, then the entire world, being dependent on Ishvara, would also be illusory, leading to a denial of the empirical reality that we experience.
The Doctrine of Bheda-Abheda (Difference and Non-Difference)
Ramanuja’s Vishishtadvaita proposes the doctrine of bheda-abheda, which asserts that there is both difference and non-difference between Brahman, the individual souls (chit), and the material world (achit). The souls and the world are parts (shesha) of Brahman, like the body is to the soul. They are distinct yet inseparable. This contrasts sharply with Shankara’s complete non-dualism, where only Brahman is real, and everything else is illusory. Ramanuja argued that difference is as real as non-difference, and denying difference leads to logical inconsistencies.
The Role of Pratyaksha (Perception) and Anumana (Inference)
Ramanuja criticized Shankara’s reliance on jnana (knowledge) as the sole means to liberation. He emphasized the importance of both pratyaksha (direct perception) and anumana (inference) in understanding reality. He argued that the world is not illusory but is a real manifestation of Brahman’s power. Furthermore, Ramanuja stressed the significance of bhakti (devotion) as a path to liberation, which is facilitated by recognizing the auspicious qualities of Brahman and Ishvara.
| Feature | Shankara’s Advaita Vedanta | Ramanuja’s Vishishtadvaita |
|---|---|---|
| Brahman | Nirguna, Nirakara, Nirvisesha (Without attributes, formless, without distinctions) | Saguna (With attributes), possessing auspicious qualities |
| Ishvara | Superimposition on Brahman due to avidya (illusion) | Real and eternal aspect of Brahman |
| World | Maya (Illusion) | Real manifestation of Brahman’s power |
| Relationship between Brahman and Souls | Souls are identical to Brahman | Souls are parts (shesha) of Brahman, distinct yet inseparable |
| Path to Liberation | Jnana (Knowledge) | Bhakti (Devotion), Jnana, and Karma |
Conclusion
Ramanuja’s critique of Shankara’s conception of Brahman and Ishvara represents a significant departure in Advaita Vedanta. By emphasizing the reality of the world, the auspicious qualities of Brahman, and the importance of devotion, Ramanuja offered a more accessible and theistic interpretation of ultimate reality. His Vishishtadvaita provided a philosophical framework that resonated with devotional traditions and continues to be a vital force in Hindu thought, offering a nuanced understanding of the relationship between the divine and the created world.
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.