ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः।- निरालम्ब उपनिषत्
Meaning: Brahman alone real; this world is unreal; jiva or the individual soul is not different from Brahman. – Niralamba Upanishad
Considering the central philosophy of Advaita that is derived from the above verse of the Niralamba Upanishad, the jiva or individual soul is no different from Brahman (Supreme Truth). Hence, it is commonly thought that just as sugar candy cannot relish its own sweetness, if we are the same Atma tattva as Bhagavan, there would be no scope left for devotion.
There is a common misconception of a clash between the philosophy of Advaita and the concept of devotion or bhakti. Thus, assuming that advaita vedanata is an obstacle in developing bhakti.
The Maker & Matter are One
Puri Shankaracharyaji helps us clear this doubt. He explains that the concept of ‘jagat mithya’ or the world being illusory implies that none other but Bhagavan Himself is expressed as jagat or creation. Maya is the shakti of Brahman which manifests creation. This differs from the Buddhists who arrive at the shoonya or non-existence of Atman.
Bhagavan is Niravaran Brahaman (or absorbed in Supreme Brahman or Truth). If everything is Brahman then Rama, Krishna and other avataras are also Brahman. The difference is that the avataras are devoid of avidya, kaam, karma, etc. The maker and the matter are the same, that is, Brahman. Shri Adi Shankaracharyaji said that the nature of something cannot be questioned. Like we cannot question the heat that exists in fire, the same way the cause of the vigraha (body) of Rama, Krishna etc, cannot be thought to be anything other than the root, that is Sacchidanand. The cause behind them is the vidya maya or illusionary power of the Supreme.
The Ramcharitmanas:
धर्म तें बिरति जोग तें ग्याना। ग्यान मोच्छप्रद बेद बखाना॥
जातें बेगि द्रवउँ मैं भाई। सो मम भगति भगत सुखदाई॥1॥
Meaning: Following dharma gives rise to detachment, yoga gives rise to knowledge. Knowledge gives moksha – such is the description in the vedas. O brother! That which pleases me instantly, is devotion towards me, the devotion that gives happiness to devotees.
From the above statement of Tulasidasji, one concludes that the fruit of dharma is detachment. This detachment is from all which does not lead to the Supreme Ataman. Hence, leading us to the state of yoga and ultimately, knowledge of the most beloved – Atman.
In Vivekachudamani , Shri Adi Shankaracharyaji explains that the state of yoga leads to the knowledge of the Supreme Truth, ultimately taking us towards kevalya moksha – which is recognizing oneself as Brahman.
If we are not seeking kaivalya moksha, but worship Bhagavan mainly in form and with attributes (saguna-sakara), we can get several other types of moksha, like samipya moksha (nearness to Bhagavan), sayujya moksha (merging with Bhagavan), salokya moksha (attaining loka of Bhagavan), sarupya moksha (attaining Bhagavans form).
Our Ultimate Love is Towards Atman
Love of any kind is ultimately directed towards Atman (being the central object of our desire), but the love towards Atman is not directed toward any other or second. Atman is eternal but even while knowing this, we must not behave in the world as though we are the eternal Atman (since this may not be realized by us under the sway of maya).
If we consider only the relationship of intimacy with Bhagavan, then compared to ourselves, our love shall be deficient towards Bhagavan. This is because it is well established as per the Upanishads that it is only for the sake of Atman that everything else is loved.
Although Bhagavan is none other than Atman, He is perceived as intimate. There is a principle in the Bhagavadgita as per which, whatever we make the subject of our attachment and intimacy, overtime, takes our own form. In the same way, if we consider Bhagavan to be intimate, in the end, our consciousness is illuminated by the very Atma tattva, He is. We must consider Bhagavan as Atman as well, so that He, even consciously, becomes our central desire.
The Bhagavadgita
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।
Meaning: Four types of devotees of noble deeds worship Me, Arjuna, the seeker after worldly possessions, the afflicted, the seeker for knowledge, and the man of wisdom, O best of Bharatas.
To consider that bhakti is not possible thinking that Bhagavan is Atman swaroop ((meaning form of Atman) is wrong. In the seventh chapter of Bhagavadgita (above-mentioned verse) a jnani is also considered a bhakta. Arta (the afflicted), artarthi (one desiring worldly gains), jigyasu (seeker of knowledge) and jnani (wise and knowledgeable) – all are considered bhaktas. The knowledge that is within a jnani is considered as the very essence of bhakti itself. If there was no space for a jnani as a bhakta, then there would be no role of a jigyasu either, since a person who has thirst for knowledge or jnana of Atman tattva after having a mature intimate relation with Bhagavan, is called a jigyasu.
The jnani knows Bhagavan as both intimate and Atman, having the gainedknowledge of Supreme Truth or Paramatama tattva.
Harmony between Advaita and Bhakti
The view of Hanumanji must be taken by us as guidance. There are three ways in which Hanumanji’s relation with Bhagavan is described:
- From the point if the body, Hanumanji is as he is, and Bhagavan is his master or Svami.
- Bhagavan is the whole (purna) and Hanumanji is a part (amsha) of the whole. This is considered from the point of view of the impurities/limitations (upadhi) in the amsha (Hanumanji, here).
- In terms of essence Hanumanji is the same as Bhagavan. Thus, Bhagavan is Atman swaroop of Hanumanji.
Bhagavan is both intimate and Atman swaroop as explained through the example of Hanumanji. To learn about the importance of worshipping the name and form of Bhagavan, please click here.
Keeping the above explanation given by Pujyapad Puri Shankaracharyaji in view, we must recall that Shri Adi Shankaracharyaji, the great expounder of adviata vedantna and the one to establish the smarta sampradaya, is the one who composed several devotional suktas and stotras like the Saundarya Lahari, Vishnu Sahasranama, Bhaja Govindam, Dakshinamurti Stotram, Annapoorna Stotram, etc.
It was none other than Shri Adi Shankaracharyaji who, with His own divine hands, performed the re-consecration of important vigrahas at our ancient Hindu temples and established the four amnaya peethas as well. He streamlined and purified the worship of Surya, Vishnu, Shiva, Devi, Ganatapati and Kartikeya. These divine forms are worshipped by those following the traditional path of Shri Adi Shankaracharya. The teachings imparted by the traditional lineage emphasize the importance of remembering Bhagavan and give guidance on ways to strengthen our bhakti, an important goal of our life.
The idea that Adviata Vedanta is an obstacle to bhakti is thus, a total misunderstanding