ANCIENT AND

MEDIEVAL INDIAN
POLITICAL
POLITICALTHOUGHT

ASSIGNMENT

TOPIC: Adi Shankaracharya: Advaita

Vedanta and Its Philosophical Impact

NAME: NEELAMBIKA SINGH

ROLL NO.: 23/0859
BA POL SCI (HONS)
 Adi Shankaracharya: Advaita Vedanta and Its
Philosophical Impact
Introduction
Adi Shankaracharya (circa 788–820 CE) is one of the most revered figures in Indian
philosophy, renowned for systematizing and revitalizing the Advaita Vedanta school of
Hindu thought. His teachings and works, centered around the concept of non-duality
(Advaita), have profoundly influenced Indian spirituality and philosophy, continuing to shape
both metaphysical discourse and social thought. This essay explores Shankaracharya’s core
philosophical doctrines, particularly Advaita Vedanta, his critiques of other philosophical
systems, and the broader impact of his philosophy on Indian religious and socio-political life.

Historical Background
Shankaracharya emerged in an era of religious transformation during the 8th century CE
when Hinduism was facing challenges from Buddhism, Jainism, and various other heterodox
schools of thought. Born in Kaladi, a village in Kerala, he exhibited extraordinary intellectual
abilities at a young age. After becoming a renunciant (sannyasi), Shankaracharya traveled
across the Indian subcontinent, engaging in philosophical debates and spreading the message
of Advaita Vedanta. His establishment of four main monastic centers (mathas) in the four
cardinal directions of India—Puri, Sringeri, Dwaraka, and Badrinath—helped institutionalize
his teachings and secure their place in Indian religious life.

The Core Tenets of Advaita Vedanta

Advaita Vedanta, as propounded by Shankaracharya, emphasizes the non-dual nature of
ultimate reality, which is encapsulated in the famous assertion: Brahma Satyam Jagat Mithya
Jivo Brahmaiva Na Aparah—Brahman is the only reality, the world is illusory, and the
individual self is not different from Brahman. This core concept of non-duality (Advaita)
underscores that the ultimate reality, or Brahman, is an indivisible, undivided essence that
underlies all existence.

According to Shankaracharya, Brahman is the singular truth (Brahma Satyam), while the
world (Jagat) and individual selves (Jiva) are false or illusory (Mithya). The analogy of a
snake seen in a rope vividly illustrates this concept: just as a rope may be mistaken for a
snake in dim light, the world is mistakenly seen as separate and diverse due to ignorance
(Avidya), though in reality, it is only Brahman that exists.

Shankaracharya’s concept of Maya plays a central role in explaining this illusion. Maya is the
cosmic illusion that veils the true nature of Brahman, causing individuals to perceive duality
where there is only unity. This illusion leads to the false perception of the world and the
individual self as real, creating the experience of separation, multiplicity, and distinction.

The Nature of Brahman and Maya

Brahman in Advaita Vedanta is described as Satchidananda—comprising Sat (truth), Chit
(consciousness), and Ananda (bliss). These are not separate qualities of Brahman but aspects
of the one undivided reality. Brahman is beyond all attributes and forms, transcending the
limitations of human understanding. It cannot be directly perceived or understood by the
intellect, which operates within the realm of Maya.

Maya, on the other hand, is neither fully real nor fully unreal. It is the dynamic power of
Brahman, responsible for the appearance of the material world and the sense of individuality.
However, this appearance is ultimately illusory. Through self-realization and the removal of
ignorance, individuals can transcend Maya and recognize the truth of Brahman’s undivided
reality.

Saguna and Nirguna Brahman

Shankaracharya makes an important distinction between Saguna Brahman (Brahman with
attributes) and Nirguna Brahman (Brahman without attributes). Saguna Brahman is the
divine as it is perceived in human experience, with qualities and attributes such as
omniscience and omnipotence. This is the form of God worshipped by devotees and
approached in religious practices. Nirguna Brahman, however, refers to the ultimate reality,
which is beyond all attributes, forms, and dualities.

The concept of Saguna Brahman arises because of Maya’s influence. While Nirguna
Brahman is the ultimate, unmanifest reality, Saguna Brahman serves a practical purpose in
devotional practices. Shankaracharya acknowledges that while the ultimate goal is the
realization of Nirguna Brahman, the devotion to Saguna Brahman through worship is a valid
path for many spiritual seekers, particularly those inclined toward devotional (bhakti)
traditions.

Reflectionism, Detachism, and Abhasism

Later Advaita Vedantists further explored the relationship between Brahman, God, and
individual selves, offering interpretations such as reflectionism, detachism, and abhasism.
Reflectionism holds that the reflection of Brahman in Maya constitutes God, while the
reflection of this divine aspect in ignorance forms the individual self. However, this theory
has been critiqued for positing reflection between Brahman and Maya, which are formless,
thus complicating the idea of reflection.

Detachism posits that Brahman is completely unaffected by Maya and remains distinct from
the illusory world, but it does not explain the interaction between Brahman and the universe.
Shankaracharya adheres to Abhasism, which suggests that the appearance of Brahman in
Maya is what is perceived as God, and ignorance causes the illusion of individual selves. This
interpretation avoids the complexities of reflection and maintains the non-dual nature of
Brahman.

The Critique of Other Philosophies

Shankaracharya’s Advaita Vedanta is not only a standalone system but also a critical
response to other contemporary schools of thought, including Sankhya, Nyaya, and Buddhist
philosophies.
 1. Sankhya Philosophy: The Sankhya system posits a dualism between Purusha
(consciousness) and Prakriti (matter). Shankaracharya critiques this dualism, arguing
that it contradicts the non-dual nature of reality. In Advaita, the distinction between
consciousness and matter is seen as a product of Maya, not an ultimate reality. Both
Purusha and Prakriti are understood as illusory distinctions within the unified field of
Brahman.
2. Nyaya Philosophy: The Nyaya school, which emphasizes logic and epistemology,
proposes a systematic approach to acquiring knowledge. While Shankaracharya does
not dismiss the value of logic and reason, he critiques Nyaya for relying too heavily
on empirical evidence and intellectual analysis. For Shankaracharya, ultimate
knowledge (jnana) of Brahman transcends the intellect and is realized through direct
experience, not merely through logical reasoning.
3. Buddhist Philosophy: Shankaracharya also engaged with Buddhist philosophy,
particularly its concept of Sunyata (emptiness). While Buddhist thought rejects the
permanence of the self and asserts the emptiness of all phenomena, Shankaracharya
critiques this view as insufficient for explaining ultimate reality. Advaita Vedanta, in
contrast, posits Brahman as the unchanging, eternal foundation of all existence, even
though it transcends conceptualization.

Philosophical Contributions and Commentaries

One of Shankaracharya’s most enduring legacies is his commentaries on key texts of Hindu
philosophy: the Upanishads, the Bhagavad Gita, and the Brahma Sutras. His interpretations
helped crystallize the teachings of Advaita Vedanta, offering a clear framework for
understanding the non-dual nature of Brahman.

In his commentary on the Upanishads, Shankaracharya emphasizes the idea that self-
realization is the means to overcoming ignorance and realizing Brahman. His interpretation
of the Bhagavad Gita also highlights the importance of self-knowledge, while
accommodating paths of devotion and action as preparatory stages for higher spiritual
understanding. His commentary on the Brahma Sutras consolidates Advaita Vedanta’s
metaphysical framework, arguing for the primacy of non-duality and the illusory nature of the
world.

Political and Social Implications

Although Shankaracharya’s philosophy is primarily metaphysical, it carries significant
political and social implications. His emphasis on the unity of all existence, based on the
recognition that all beings are manifestations of Brahman, promotes a sense of social
equality. This philosophical unity rejects distinctions of caste, gender, and other forms of
social division, fostering a vision of inclusivity.

Mahatma Gandhi later drew inspiration from Shankaracharya’s teachings to advocate for
social reforms, particularly in his opposition to untouchability. Gandhi’s vision of social unity
and equality, based on the idea that all individuals share a divine essence, can be traced back
to the egalitarian implications of Advaita Vedanta.

Moreover, Shankaracharya’s establishment of the four mathas in different parts of India

contributed to a sense of national unity and cultural integration. These monastic centers
played a significant role in disseminating Advaita Vedanta’s teachings and fostering
intellectual and spiritual dialogue across regions.

The Path to Realization

For Shankaracharya, the ultimate goal of human life is self-realization—the direct
experiential knowledge of one’s identity with Brahman. This realization is not merely
intellectual but involves a profound transformation of consciousness, where the individual
ego is dissolved, and the unity of existence is perceived.

Shankaracharya emphasizes that self-realization is attained through practices such as constant

awareness (vigilance), detachment (vairagya), meditation (dhyana), and self-inquiry (atma
vichara). These practices help remove the ignorance caused by Maya, leading to the
recognition that the individual self (Atman) is identical with Brahman.

He also distinguishes between two states of liberation: jivanmukti (liberation while living)
and videhamukti (liberation after death). In jivanmukti, an individual attains freedom from the
cycle of birth and death while still embodied, experiencing the bliss of Brahman.
Videhamukti refers to the complete merging with Brahman after the physical body dies.

Conclusion
Adi Shankaracharya’s Advaita Vedanta remains one of the most influential and enduring
schools of Indian philosophy. His teachings on non-duality, the nature of Brahman, Maya,
and self-realization continue to inspire spiritual seekers and intellectuals alike. His critiques
of other philosophical systems helped clarify the unique position of Advaita Vedanta, while
his establishment of monastic centers ensured the dissemination of his teachings across India.

Shankaracharya’s philosophy not only shaped Indian religious thought but also left a lasting
legacy in social and political realms, contributing to the vision of unity and equality that
would influence later figures like Gandhi. Ultimately, Shankaracharya’s Advaita Vedanta
offers a profound vision of reality that transcends duality and points to the oneness of
existence, offering a path to liberation through self-knowledge and spiritual practice.