Q: Explain and evaluate Ramanuja’s objections against Shankar’s Advaita Vedanta
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The philosophical debate between Ramanuja and Shankar (Adi Shankaracharya) represents a significant and intricate discourse within Indian philosophy, particularly regarding the nature of reality, the self, and the ultimate relationship between the individual soul (jiva) and the Supreme (Brahman). Ramanuja, a proponent of Vishishtadvaita (qualified non-dualism), and Shankar, the founder of Advaita Vedanta (non-dualism), present contrasting views that have sparked extensive analysis and discussion. Here are Ramanuja’s primary objections to Shankar’s Advaita Vedanta:
1. Nature of Brahman
- Shankar’s View: In Advaita Vedanta, Brahman is understood as the absolute, formless, and impersonal reality. According to Shankar, the ultimate truth is that only Brahman exists, and everything else (the world and individual souls) is ultimately an illusion (maya).
- Ramanuja’s Objection: Ramanuja argues that such a conception of Brahman as purely abstract and devoid of qualities (nirguna) fails to account for the richness and diversity of the universe. He posits that Brahman should be understood as having attributes (saguna) and is also the personal God (Ishvara), who is both the creator and sustainer of the universe. Ramanuja emphasizes that the personal God is a more meaningful and accessible conception of the divine, allowing for a relationship between the soul and Brahman.
2. The Nature of Reality and Maya
- Shankar’s View: Shankar posits that the material world is an illusion (maya) and that it does not have any real existence apart from Brahman. The ultimate goal is to realize the non-duality of the self (Atman) and Brahman, leading to liberation (moksha).
- Ramanuja’s Objection: Ramanuja critiques the idea of maya as an illusion, asserting that the world and individual souls have a real existence, albeit dependent on Brahman. He argues for a qualified non-dualism, where the individual soul maintains its identity and relationship with the Supreme. According to Ramanuja, the world is not illusory but rather a manifestation of Brahman’s divine will and creativity, suggesting a dynamic and relational ontology.
3. Individual Souls and Liberation
- Shankar’s View: In Advaita, the individual soul is ultimately identical to Brahman. Liberation is achieved through the realization of this identity, where the sense of individuality dissolves into the oneness of Brahman.
- Ramanuja’s Objection: Ramanuja maintains that individual souls (jivas) are eternally distinct from Brahman, although they are inseparable from Him. He argues that liberation does not involve the annihilation of individual identity but rather the realization of a loving relationship with the Supreme. In Ramanuja’s vision, the soul retains its individuality while enjoying eternal communion with Brahman, which he views as a more fulfilling and compassionate understanding of liberation.
4. Bhakti and the Path to Liberation
- Shankar’s View: The path to liberation in Advaita involves knowledge (jnana) and self-realization. Shankar emphasizes the role of intellectual understanding and meditative insight in realizing one’s true nature as Brahman.
- Ramanuja’s Objection: Ramanuja criticizes the intellectual approach as inadequate for attaining liberation. He argues that devotion (bhakti) and love for a personal God are essential for spiritual progress. For Ramanuja, the practice of devotion allows individuals to cultivate a relationship with Brahman, which is crucial for liberation. He emphasizes that bhakti is an effective means to attain grace and realize one’s spiritual potential.
5. Ethical Implications
- Shankar’s View: The non-dualistic perspective can lead to an understanding that ethical considerations are secondary, as the ultimate goal is to transcend individuality and duality.
- Ramanuja’s Objection: Ramanuja’s framework incorporates ethical dimensions rooted in love, compassion, and duty. He posits that realizing one’s relationship with Brahman entails moral and ethical obligations toward others, emphasizing that individual actions contribute to the harmony of creation. This ethical dimension fosters a sense of responsibility and interconnectedness within the universe.
Conclusion
Ramanuja’s objections to Shankar’s Advaita Vedanta center on the nature of Brahman, the reality of the world, the status of individual souls, the path to liberation, and ethical implications. His emphasis on qualified non-dualism, the importance of devotion, and the real existence of the world and individual identities offers a contrasting perspective that highlights the richness of personal relationship with the divine. Ramanuja’s contributions to Indian philosophy underscore the diversity of thought within Vedanta and the ongoing dialogue between different philosophical traditions. His ideas have influenced numerous spiritual and devotional movements, particularly within the context of the Bhakti tradition, promoting a vision of spirituality that is accessible, relational, and ethically grounded.