All About Bharatiya Sanatana Dharmam otherwise known as Hinduism : 12 Continued- Swami Sivananda.

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Monday, September 26, 2022. 07:00. 
Chapter - 12.
Hindu Philosophy-II
(The Schools of Vedanta)

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THE WORLD—A RELATIVE REALITY :


The world is not an illusion according to Sankara. The world is relatively real (Vyavaharika

Satta), while Brahman is absolutely real (Paramarthika Satta). The world is the product of Maya or

Avidya. The unchanging Brahman appears as the changing world through Maya. Maya is a

mysterious indescribable power of the Lord which hides the real and manifests itself as the unreal:

Maya is not real, because it vanishes when you attain knowledge of the Eternal. It is not unreal also,

because it exists till knowledge dawns in you. The superimposition of the world on Brahman is due

to Avidya or ignorance.

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NATURE OF THE JIVA AND THE MEANS TO MOKSHAM :


To Sankara, the Jiva or the individual soul is only relatively real. Its individuality lasts only

so long as it is subject to unreal Upadhis or limiting conditions due to Avidya. The Jiva identifies

itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. It thinks, it

acts and enjoys, on account of Avidya. In reality it is not different from Brahman or the Absolute.


The Upanishads declare emphatically: “Tat Tvam Asi—That Thou Art.” Just as the bubble becomes

one with the ocean when it bursts, just as the pot-ether becomes one with the universal ether when

the pot is broken, so also the Jiva or the empirical self becomes one with Brahman when it gets

knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed

from its individuality and finitude and realises its essential Satchidananda nature. It merges itself in

the ocean of bliss. The river of life joins the ocean of existence. This is the Truth.


The release from Samsara means, according to Sankara, the absolute merging of the

individual soul in Brahman due to dismissal of the erroneous notion that the soul is distinct from

Brahman. According to Sankara, Karma and Bhakti are means to Jnana which is Moksha.

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VIVARTA VADA OR THE THEORY OF SUPERIMPOSITION :


To Sankara the world is only relatively real (Vyavaharika Satta). He advocated

Vivarta-Vada or the theory of appearance or superimposition (Adhyasa). Just as snake is

superimposed on the rope in twilight, this world and body are superimposed on Brahman or the

Supreme Self. If you get knowledge of the rope, the illusion of snake in the rope will vanish. Even

so, if you get knowledge of Brahman or the Imperishable, the illusion of body and world will

disappear. In Vivarta-Vada, the cause produces the effect without undergoing any change in itself.


Snake is only an appearance on the rope. The rope has not transformed itself into a snake, like milk

into curd. Brahman is immutable and eternal. Therefore, It cannot change Itself into the world.

Brahman becomes the cause of the world through Maya, which is Its inscrutable mysterious power

or Sakti.


When you come to know that it is only a rope, your fear disappears. You do not run away

from it. Even so, when you realise the eternal immutable Brahman, you are not affected by the

phenomena or the names and forms of this world. When Avidya or the veil of ignorance is

destroyed through knowledge of the Eternal, when Mithya Jnana or false knowledge is removed by

real knowledge of the Imperishable or the living Reality, you shine in your true, pristine, divine

splendour and glory.

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THE ADVAITA—A PHILOSOPHY WITHOUT A PARALLEL :


The Advaita philosophy of Sri Sankaracharya is lofty, sublime and unique. It is a system of

bold philosophy and logical subtlety. It is highly interesting, inspiring and elevating. No other

philosophy can stand before it in boldness, depth and subtle thinking. Sankara’s philosophy is

complete and perfect.


Sri Sankara was a mighty, marvellous genius. He was a master of logic. He was a profound

thinker of the first rank. He was a sage of the highest realisation. He was an Avatara of Lord Siva.


His philosophy has brought solace, peace and illumination to countless persons in the East and the

West. The Western thinkers bow their heads at the lotus-feet of Sri Sankara. His philosophy has

soothed the sorrows and afflictions of the most forlorn persons, and brought hope, joy, wisdom,

perfection, freedom and calmness to many. His system of philosophy commands the admiration of

the whole world.



*****

Next-

THE VISISHTADVAITA PHILOSOPHY OF 

SRI RAMANUJACHARYA :



INTRODUCTION :

To be continued ...

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