The Varttika Prasthana is a significant philosophical branch within the broader tradition of Advaita Vedanta, primarily attributed to the 9th-century philosopher Sureshwara. This school is known for its distinctive approach and interpretations, which build upon the foundational teachings of Adi Shankara, a pivotal figure in the Advaita Vedanta tradition. Sureshvara's commentaries, or varttikas, specifically elucidate and expand upon Shankara’s bhashyas (commentaries) on two major Upanishads: the Brihadaranyaka Upanishad and the Taittiriya Upanishad.
Key Concepts of the Varttika Prasthana
Brahman as the Material Cause:
- Sureshvara’s interpretation diverges from the mainstream Advaita view by positing that Brahman itself is the material cause of the world. This view contrasts with the more commonly held notion within Advaita that Maya (illusion or ignorance) is the material cause. According to Sureshvara, the world emanates directly from Brahman, underscoring the ultimate reality and non-dual nature of Brahman.
Locus of Avidya (Ignorance):
- In the Varttika Prasthana, Avidya, or ignorance, is located in Brahman rather than in individual souls (jivas). This interpretation suggests that the ignorance which veils the true nature of Brahman is not dispersed among the countless individual selves but is a singular, overarching ignorance that is associated with Brahman itself.
Unity of Avidya:
- Sureshvara advocates that Avidya is one and not many. This notion implies that the fundamental ignorance that conceals Brahman’s true nature is a singular, unified phenomenon, rather than a multiplicity of individual ignorances residing in each jiva. This contrasts with views that propose each individual soul has its own separate ignorance.
Mahavakyas and Immediate Cognition:
- The Mahavakyas (great sayings) of the Upanishads, such as “Tat Tvam Asi” (That Thou Art), are seen as capable of producing immediate cognition of one’s true Self as Brahman. Sureshvara maintains that upon hearing these profound statements, an individual can directly realize their identity with Brahman without the need for prolonged meditation (dhyanabhyasa) on their meanings. This instantaneous enlightenment aligns with the principle that the knowledge imparted by these sayings is transformative and direct.
Abhasavada (Theory of Appearance):
- In explaining the nature of the jivas (individual selves), Sureshvara introduces the concept of Abhasavada. According to this theory, the jivas are mere abhasas (appearances or reflections) of Brahman within individual minds. This means that the individuality of each jiva is an illusion; in reality, they are not separate entities but are simply appearances of the one Brahman. This view is distinct from other theories such as Pratibimbavada (reflection theory) and Avacchedavada (limitation theory), which provide different explanations for the relationship between Brahman and the jivas.
Comparative Insights:
- Pratibimbavada suggests that jivas are reflections of Brahman in the mind, like reflections in a mirror.
- Avacchedavada posits that jivas are limitations or segments of Brahman, akin to the way space appears to be divided within different containers.
- Abhasavada, as presented by Sureshvara, proposes that the jivas are merely appearances without any real, independent existence, emphasizing the non-duality and illusory nature of individuality.
Sureshvara’s Contribution:
Sureshvara’s Varttika Prasthana is crucial for its nuanced interpretations and contributions to the philosophical discourse of Advaita Vedanta. His works provide a deepened understanding of Shankara’s teachings and offer alternative perspectives on key concepts like the nature of Brahman, Avidya, and the realization of the Self. The Varttikas on the Brihadaranyaka and Taittiriya Upanishads remain essential texts for scholars and practitioners seeking to explore the depths of Advaita philosophy.
Summary:
The Varttika Prasthana emphasizes:
- Brahman as the direct material cause of the world.
- Avidya as a singular entity associated with Brahman, not dispersed among jivas.
- The Mahavakyas as means of direct realization of Brahman without prolonged meditation.
- The jivas as mere abhasas, or appearances, reinforcing the non-dualistic perspective of Advaita Vedanta.
Sureshvara’s approach thus enriches the understanding of non-duality by offering a coherent framework that underscores the immediate and direct nature of Self-realization in the Advaitic context.