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impersonal.
Since the transcendent, changeless Brahman is
the only reality, the world must be explained as a product
of Ignorance (avidya). 6 The seeming individuality of souls
is likewise a false appearance. When true intuitive
knowledge of reality (tattvaj帽膩na) is attained, separative
awareness is seen to be a false superimposition, a delusion
caused by avidy膩. The soul realizes its identity with the
Supreme, declaring: "I am Brahman."7
This elevation of the jiva to the status of identity
with the ultimate is, from the devotionalists' point of
view, bad enough. Perhaps worse, however, is the non-
dualists' apparent depreciation of the status of the
personal God (Isvara), who turns out to be a penultimate
reality, Brahman appearing as if conditioned by association
with the world through its cause, avidya. True, Isvara is
intimately related to the ultimate, unconditioned Brahman as
its highest expression. He remains, however, something less
by that very fact. The Advaitin, therefore, finds himself
in the position of having to go beyond God to attain the
highest reality, which he discovers to be his own inner
Self. While this is a bold and breath-taking vision, there
is a problem: it seems to entail the loss of all the
elements required for devotion.
Relationship, personhood,
dependence, limitation--all are false constructs (vikalpa),
ultimately to be transcended in total identity with the
Absolute.