11.3 Brahman, Atman, and their relationship in Advaita Vedanta
3 min read•july 31, 2024
Advaita Vedanta explores the relationship between (ultimate reality) and (individual self). It argues that these are fundamentally one, despite appearances. The philosophy challenges our usual ideas about reality and ourselves.
Understanding this connection is key to grasping Advaita Vedanta. It impacts how we see the world, ourselves, and our actions. This idea of oneness has big implications for how we live and think about life.
Brahman and Atman in Advaita Vedanta
Fundamental Concepts
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- Brahman embodies ultimate, absolute reality characterized as infinite, eternal, and unchanging
- Described as (existence-consciousness-bliss)
- Considered nirguna (without attributes)
- Atman represents individual self or soul constituting essence of an individual's being
- Manifestation of Brahman in individual entities
- Not separate from Brahman in Advaita Vedanta
- creates illusory perception of multiplicity and difference in the world
- Crucial for understanding apparent distinction between Brahman and Atman
- Power that veils true nature of reality
Sources and Philosophical Methods
- provide primary sources for Advaitic understanding
- Mandukya Upanishad contains key statements
- "" (That Thou Art)
- "" (I am Brahman)
- Mandukya Upanishad contains key statements
- Advaita Vedanta employs various reasoning and analysis methods
- Adhyaropa-apavada (superimposition and negation) elucidates nature of Brahman and Atman
- Helps distinguish between ultimate reality and apparent phenomena
Ignorance and Perception
- Ignorance () causes perception of Atman as separate from Brahman
- Root cause of false identification of self with body, mind, and ego
- Leads to misunderstanding of true nature of reality
- Overcoming ignorance reveals essential unity of Brahman and Atman
- Achieved through spiritual practices and self-inquiry
- Results in realization of non-dual nature of existence
Brahman-Atman Relationship in Advaita
Non-Duality Principle
- Fundamental tenet asserts identity of Atman and Brahman
- Not merely similar or part of Brahman
- Essential oneness despite apparent differences
- Analogies illustrate Brahman-Atman relationship
- Wave and ocean (individual soul and universal consciousness)
- Pot space and total space (limited awareness and infinite awareness)
Levels of Reality
- Advaita philosophy employs three levels of reality
- (absolute): ultimate non-dual reality of Brahman
- (empirical): everyday world of apparent multiplicity
- (illusory): false perceptions like mirages or dreams
- Levels explain perceived difference between Brahman and Atman
- Differentiation exists only in lower levels of reality
- Ultimate reality transcends all distinctions
Philosophical Doctrines
- propounded by
- States no real creation or dissolution
- Emphasizes non-dual nature of Brahman and Atman
- theory by Shankara
- Explains world as apparent modification of Brahman
- Similar to mistaking rope for snake (rope-snake analogy)
- Reinforces idea that Atman is not truly separate from Brahman
Liberation and Realization
- (liberation while living) based on Brahman-Atman identity realization
- Practical implication of understanding true nature of self
- Attainable through knowledge and self-inquiry
- redefined as recognition of one's true nature as Brahman
- Not a state to be achieved or place to reach
- Involves removal of ignorance obscuring true identity
Implications of Brahman-Atman Identity
Ontological and Epistemological Consequences
- Challenges conventional notions of individuality and personal identity
- Suggests ego-self as ultimately illusory
- Redefines nature of consciousness and awareness
- Implies non-dual nature of ultimate reality
- Leads to reassessment of ontological status of phenomenal world
- Questions validity of individual experiences as separate from universal consciousness
Ethical and Practical Implications
- Fosters sense of universal oneness and compassion
- All beings seen as manifestations of same ultimate reality
- Encourages ethical behavior based on recognition of shared essence
- Influences Advaitic approach to spiritual practices
- Emphasizes knowledge (jnana) and self-inquiry
- De-emphasizes ritualistic or devotional practices
- Challenges traditional understanding of karma and rebirth
- Views them as part of illusory realm of maya
- Reinterprets their significance in light of non-dual reality
Philosophical Debates and Criticisms
- Critics argue absolute may lead to denial of world's reality
- Potential for ethical nihilism
- Questions practical implications for everyday life
- Advaitins develop sophisticated responses to challenges
- Explain ethical behavior as natural outcome of
- Argue for provisional reality of world while maintaining ultimate non-duality
- Ongoing debates within Indian philosophy
- Competing schools (Dvaita, Vishishtadvaita) offer alternative interpretations
- Discussions refine and clarify Advaitic concepts over time
Key Terms to Review (23)
Adi Shankaracharya: Adi Shankaracharya was an influential Indian philosopher and theologian who lived in the early 8th century CE, best known for consolidating the doctrine of Advaita Vedanta, a non-dualistic school of thought in Hindu philosophy. His teachings emphasized the oneness of Brahman and Atman, advocating that realization of this unity leads to liberation from the cycle of birth and rebirth.
Aham brahmasmi: Aham brahmasmi is a Sanskrit phrase that translates to 'I am Brahman,' expressing the fundamental identity between the individual self (Atman) and the ultimate reality (Brahman). This concept is central to Advaita Vedanta, highlighting the non-dualistic nature of existence where the realization of this unity leads to liberation from the cycle of birth and death.
Ajativada: Ajativada is a philosophical concept in Advaita Vedanta that asserts the idea of non-origination, meaning that the ultimate reality, Brahman, does not undergo any changes or transformations, and thus, everything we perceive as creation is ultimately an illusion. This idea challenges the notion of causality by positing that because Brahman is eternal and unchanging, there can be no real creation or destruction. Instead, what appears as creation is merely a manifestation of ignorance (avidya) regarding the true nature of reality.
Atman: Atman refers to the true self or soul in Indian philosophy, considered the essence of individual identity and consciousness. It is central to various philosophical discussions and practices, often understood as the eternal and unchanging aspect of a person that transcends physical existence and connects with the ultimate reality.
Avidya: Avidya refers to ignorance or lack of knowledge, particularly in the spiritual sense, which is seen as the root cause of suffering and the cycle of birth and rebirth. This concept plays a critical role in various philosophical schools, emphasizing how ignorance clouds perception of reality and prevents individuals from realizing their true nature.
Bhagavad Gita: The Bhagavad Gita is a 700-verse Hindu scripture that is part of the Indian epic Mahabharata, composed in the form of a dialogue between Prince Arjuna and Lord Krishna, who serves as his charioteer. This text addresses the moral and philosophical dilemmas faced by Arjuna on the battlefield and explores essential concepts like duty, righteousness, and the nature of reality, making it a foundational text in Indian philosophy.
Brahman: Brahman is the ultimate reality and cosmic principle in Hindu philosophy, often described as the source of all existence, consciousness, and bliss. This concept connects to various philosophical discussions surrounding the nature of the universe, the self, and the relationship between the individual and the infinite.
Gaudapada: Gaudapada was an influential Indian philosopher known for his foundational work in Advaita Vedanta, particularly through his text 'Mandukya Karika'. He is recognized for articulating the ideas of non-dualism and the relationship between Brahman and Atman, while also introducing concepts related to Maya and the levels of reality. His teachings set the stage for later thinkers like Adi Shankaracharya, establishing a framework for understanding the nature of existence and consciousness.
Jivanmukti: Jivanmukti refers to the state of liberation or enlightenment attained while still living in the physical body, representing the realization of the non-dual nature of reality. This concept emphasizes that an individual can achieve spiritual freedom and union with Brahman while experiencing worldly life, integrating the ideas of Atman and Brahman into everyday existence.
Jnana Yoga: Jnana Yoga is a path of knowledge and wisdom in Hindu philosophy, emphasizing self-inquiry and the pursuit of understanding the true nature of reality. It seeks to achieve liberation through the intellect and discernment, enabling practitioners to realize the distinction between the eternal self (Atman) and the temporary world (Maya). This path is interconnected with various aspects of spiritual liberation, self-realization, and the pursuit of Moksha across different philosophical traditions.
Maya: Maya refers to the concept of illusion or the deceptive nature of the material world in Indian philosophy, particularly within Vedanta. It suggests that the world we perceive is not the ultimate reality but rather a veil that obscures the true nature of existence, leading to misidentification with the physical realm instead of recognizing the underlying spiritual truth.
Meditation: Meditation is a mental practice aimed at achieving a heightened state of awareness, focusing the mind, and fostering a sense of inner peace. It is a central practice in various philosophical traditions, often used to explore the nature of self and reality, cultivate mindfulness, and enhance spiritual development.
Moksha: Moksha refers to the liberation or release from the cycle of birth, death, and rebirth (samsara) in Indian philosophy. It signifies the ultimate goal of human existence, where the individual soul (atman) is united with the absolute reality (Brahman) or attains a state of eternal bliss and knowledge.
Nirguna Brahman: Nirguna Brahman refers to the concept of the ultimate reality in Advaita Vedanta that is without attributes or qualities. It signifies a transcendent aspect of Brahman, distinct from Saguna Brahman, which embodies qualities and is often associated with personal deities. Understanding Nirguna Brahman is crucial for grasping the non-dual philosophy that emphasizes the unity of Atman (the self) and Brahman, asserting that the true nature of reality is formless and beyond human comprehension.
Non-dualism: Non-dualism is a philosophical concept that posits the fundamental oneness of reality, asserting that there is no separation between the individual self (Atman) and the universal essence (Brahman). This idea challenges dualistic thinking by emphasizing that perceived distinctions are ultimately illusory, leading to a realization of unity in diversity.
Paramarthika: Paramarthika refers to the highest or ultimate level of reality in Indian philosophy, often contrasted with lower levels of reality that may be perceived through ordinary experience. This concept emphasizes the distinction between the ultimate truth, which is unchanging and eternal, and the relative truths that exist in the empirical world, subject to change and illusion.
Pratibhasika: Pratibhasika refers to the level of reality in Advaita Vedanta that pertains to the world of appearances and illusions. It represents the subjective and individual experiences that are not ultimately real, but rather a projection of the mind. This concept is significant when discussing the nature of Brahman and Atman, as it helps differentiate between the illusory world and the ultimate non-dual reality.
Sat-chit-ananda: Sat-chit-ananda is a Sanskrit term that translates to 'being-consciousness-bliss' and is often used to describe the nature of Brahman in Advaita Vedanta philosophy. It signifies the ultimate reality, emphasizing that true existence (sat), pure awareness (chit), and eternal bliss (ananda) are not separate but interconnected aspects of the same divine essence. This understanding deepens the connection between Brahman and Atman, illustrating how individual consciousness reflects universal consciousness.
Self-realization: Self-realization is the process of recognizing and understanding one's true self, often seen as a spiritual awakening that leads to a deeper awareness of one's nature and connection to the universe. This concept emphasizes the discovery of one's innate potential and purpose, often associated with attaining a higher state of consciousness and fulfillment in life.
Tat tvam asi: 'Tat tvam asi' is a Sanskrit phrase meaning 'That thou art,' which expresses the fundamental non-dualistic relationship between the individual self (Atman) and the ultimate reality (Brahman) in Advaita Vedanta. This phrase encapsulates the essence of self-realization, emphasizing that the true nature of the self is identical to the universal consciousness.
Upanishads: The Upanishads are ancient Indian texts that form the philosophical basis of Hinduism, exploring the nature of reality, the self (Atman), and the ultimate reality (Brahman). They mark a significant shift from ritualistic practices in Vedic literature to a more introspective and philosophical inquiry into the essence of existence.
Vivartavada: Vivartavada is a philosophical concept in Advaita Vedanta that describes the relationship between Brahman and the phenomenal world, suggesting that the world is an apparent transformation or illusion of Brahman rather than a complete change. This idea implies that the ultimate reality is unchanging and that the diverse universe we perceive is a manifestation of this singular, formless essence. Vivartavada asserts that while the world appears real, it is ultimately a projection or modification of the one reality, Brahman.
Vyavaharika: Vyavaharika refers to the empirical or transactional reality in Indian philosophy, which is experienced through everyday interactions and perceptions. This term highlights the distinction between the relative world we navigate daily and the absolute reality, often discussed in contrast to paramarthika, or ultimate reality. Understanding vyavaharika is crucial for grasping how different philosophical schools interpret the nature of reality and our place within it.