The Advaita Vedanta holds the view that man is a complex element of the spiritual element of consciousness which is attribute-less, non-dual, and pure identity, and the material element of the subtle and gross body. Of these, the subtle body consists of the five senses of knowledge, five senses of action, the fivefold vital air, and the mind and the intellect – the two phases of antahkarana (lit ‘inner instruments’ like – mana, buddhi, chitta and ahamkara).
The spiritual element of consciousness gets itself reflected
in avidya which consists of the three strands of sattva, rajas and tamas, or as
a-sat (an absolute nothing), or as both. The reflected image of consciousness
in avidya is known as jiva or the self. It forgets its essential nature and
this forgetfulness has resulted in a disaster. It falsely identifies itself
with the subtle and the material body, performs prescribed deeds and commits
interdicted actions, and experiences their fruits by undergoing the
never-ending cycle of existence (samsara). Consciousness thus has attained the
state of jiva. It is neither consciousness nor the material element of the
subtle and the gross body but a blend of the two – the consciousness and the
material-element. In the language of Advaita, it is
pratibimbatva-visishta-chaitanya. Pratibimbatva or the state of being a reflection
is indeterminable, while the Chaitanya part is real. It is the Chaitanya part
that is known as atman.
Consciousness, which is attribute-less, acquires the
characterstics of bimbatva (being an original) when viewed in its relation to
the reflecting medium of avidya and the reflected image of the jiva. As
associated with the extrinsic attributes of the state of being original, it is
taken as Ishwara (God). The latter is pratibimbatva-visishta-chaitanya. Bimbatva
or the state of being original is indeterminable, while the Chaitanya part is
real. It is the Chaitanya part that is known as Brahman.
Thus, according to Advaita, the essential nature of God and
the self is consciousness which is designated as Brahman and atman
respectively. The major statements of Upanishads such as tat tvam asi convey
the relationship of the essential nature of the jiva, i.e., atman with the essential
nature of God, i.e., Brahman. It is knowledge of the identity between the two,
or the non-difference of the one from the other that is known as
self-realization which is the sole means to liberation.
According to the theistic and the pluralistic schools of
Visishtadvaita and Dvaita, the term Brahman stands for God possessing
innumerable auspicious qualities. And, the term ‘atman’ represents the ‘jiva’.
The latter, according to these two schools is an integer and not a complex of
consciousness and the material element of the subtle and the gross body. It is the
‘body’ of God, according to the Visihtadvaita School; and it is totally
distinct from God, although dependent upon Him, according to the Dvaita School.
Liberation consists in the jiva attaining the world of God through the grace of
God.