Truth or Brahman is neither exclusively Advaita nor Dvaita or V.Advaita. It is all rolled into one! But still it all depends on how it is realized or experienced. It exists in all, irresepective of the world view that one subscribes to. It manifests as this very universe or Vishwa also. As the indwelling Self it is always unknown as it cannot be objectified and therefore it is nirguna nirAkAra. But out of it's own grace it takes any form to bless true seekers. So says Sri Adi Shankara himself.
As per the MandUkya Upanishad, the Self that abides in all is Brahman. It is made of four parts (as if it were,) namely - Vishwa, Taijasa, prAjya and Tureeya. These four aspects corresponding to the waking, dreaming, deep sleep and body-less/universal states could be thought of standing for Dvaita, DvaitAdvaita or Achintya bhEdAbhEda, VishishtAdvaita and Advaita respectively. From this point, all vEdAntic views are justified. When it comes to vyavahAra, Advaitins are Dvaitins. Also Dvaitin's have to accept that the worldly enjoyment is fleeting or mithya when compared to the mokshAnubhava.
So, Advaita, Dvaita and V.Advaita - the three major schools of Vedanta are not mutually exclusive. On the surface, they may appear to be drastically different from each other, but in reality they are complimentary to each other. That is because the underlying scripture of Veda which is essentially "shabda" (or sound) and the supreme Vedic truth of Brahman, which is all pervading and indwelling, is common for all. The underlying path of Dharma/Tapasya to attain that Brahman are also the same for all. The end result of Brahman could be with or without attributes depending on the type of upAsana and there is scriptural support for the same.
The Vedic scripture has three kinds of statements.
- Ikya vAkyas - Identity statements that establish the oneness of jiva/jagat with Ishwara/Brahman.
- Bheda vAkyas - Statements that establish the difference between jiva/jagat/Ishwara/Brahman
- Ghataka vAkyas - Statements that integrate and reconcile the above two statements.
Scholars in all three traditions have engaged in debates to bring out the supremacy of their respective views and in that process have tried to bring out the "weaknesses" in the "opposing" views. There are strengths and weaknesses in all of them as Truth or Brahman cannot be compartmentalized. So the only way to resolve is to SEE Brahman everywhere and in everybody!
But due to many intricacies and improper or incomplete understandings in all these major schools of Vedanta and also when the analysis goes to the extreme, it is very much possible to have misunderstandings, misconceptions or misconceived notions with regard to each of one of them.
The following are some of the misconceptions or allegations against Advaita:
- It is covered Buddhism as it denies any reality to the world of attributes.
- It is atheistic as ultimately it denies God/Creation/Veda.
- It teaches "I am God" and so it is demonic.
- It gives less importance to Veda/karma and more to identity statements in the upanishads.
But here are some points in clarification:
- It accepts the reality of Atman/Brahman as opposed to Buddhism.
- It accepts Ishwara/Jiva/Jagat/Dharma as transactionally real until the attainment of Brahman.
- It teaches "I am Brahman" where Brahman / Self has no attributes. God or Ishwara has attributes and so I am Brahman does not mean "I am Ishwara or God".
- It accepts Veda/world/God as real until the attainment of Brahman.
Here are some misconceptions about VishishtAdvaita:
- Brahman or God is not absolutely independent.
- Brahman or God is made up of parts consisting of soul and matter.
- God-soul-matter are mutually dependent.
- God and individual souls are equal and so 'Jiva is equal to God'.
- God transforms and becomes the world.
- Less importance to Veda and more with Tamil pasurams of Alwars
- Less importance to Mahabharata.
- Accepting both the identity and difference statements of Veda as true amounts to agreeing with both believers and non-believers of Veda/God. (This is hard to accept because both statements are made by Veda only!!
The following basic tenets of V.Advaita answers are all the above:
In V.Advaita, the relationship between God/Brahman and the world of souls/matter are exactly to the Self and body. The Self is always independent and the body is dependent on it. The Self is never affected by the problems in the body. The Self always sustains, supports, controls and uses the body for it's purpose. The body always engages in the service of the Self. Identification of the body always culminates in the Self. Body and Self are different but are inseparably one. The Brahman or God as the Self always remains the owner/controller and the jiva as the body always remains subservient to God.
As long as one is embodied, all vedAntins including Advaitins, at least in vyavahara, have to accept the above as it is experiential and also has explicit scriptural support.
Here are some misconceptions about or mis-claims from the Dvaita:
- Dvaita alone accepts the validity of entire veda, upanishads and puranas
- Based on the above, Dvaita teaches:
- Existence of multiple realities - God, many souls and matter.
- Absolute reality and independence of God
- Absolute reality and dependence of soul / matter on God.
- Five fold differences and gradations among souls / matter and God.
The above is a misconception because Advaitin's also accept the above in vyavahAra.
Dvaita or Tattvawada accepts the differential statements as absolutely real as they align with bodily experience and the Identity statements are interpreted in a secondary way. Advaita on the other hand accepts the identity statements as absolutely real and all differential statements are explained away in a secondary manner. In V.Advaita, all statements are absolutely and simultaneously valid as there is unity and difference in the body-soul relationship.
But all the three darshanas accept that the Supreme Vedic Truth or Brahman is always the non-dual independent truth and the world of multifarious names/forms as dependent truth. It is also commonly accepted that the non-dual Brahman is revealing itself through all the many names/forms and the world of name/forms is the glory of Brahman which always remains as the indwelling spirit Self.
Just like Fire is one but still can exist as many, Brahman is one (without a second) and has the ability to manifest as many at the same time. Therefore Supreme Truth of Brahman is Advaita (non-dual), V.Advaita (integral), Multifarious and different from untruth also (Dvaita).
The Supreme truth Brahman is present in all irrespective of whatever philosophy or world view one subscribes to. Cognition of this divinity at the root of all leads to unity in diversity and equanimity. Hindus/Humans need to realize this in order to restore the grandeur of Veda and Dharma.
Related previous post: Advaita, Dvaita and VishishtAdvaita
Namaste
Suresh
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