Chandrakirti’s Chariot: Self in Madhyamaka Buddhism and Advaita Vedanta
By Swami Sarvapriyananda
Summary
In Advaita Vedanta, the self (Atman) is identified as the absolute reality (Brahman), characterized as pure being (Sat), consciousness (Chit), and bliss (Ananda). Suffering arises from ignorance of this truth and misidentifying the self with the impermanent body-mind, leading to desire and karmic rebirth. Enlightenment occurs through philosophical inquiry (vichara), such as analyzing the three states of consciousness (waking, dreaming, deep sleep) or the five sheaths (physical, vital, mental, intellectual, and blissful), which reveal the self as the unchanging witness distinct from transient phenomena. Shankara’s method involves two steps: first, negating the body-mind as the self, then establishing nonduality by realizing the self as Brahman, the sole reality. The world and all phenomena are dependent on Brahman, lacking intrinsic existence and being merely nominal. Advaita asserts that Brahman, though nondual and the ground of all appearance, does not possess intrinsic existence like an entity among entities. Both Advaita and Madhyamaka Buddhism agree that the self and phenomena lack intrinsic existence, though their approaches differ. Madhyamaka deconstructs inherent existence through dialectic, while Advaita emphasizes scriptural revelation and nondual realization. The ultimate goal in both traditions is the cessation of suffering through the dissolution of ignorance and desire, achieved by realizing the self’s true nature—either as emptiness in Madhyamaka or as Brahman in Advaita.
Conclusion
In conclusion, Chandrakirti’s Chariot illuminates a striking convergence and divergence between Madhyamaka Buddhism and Advaita Vedanta in their approaches to the self. While both traditions aim to dissolve suffering through the dissolution of ignorance, desire, and the false identification of the self with transient phenomena, their methodologies differ significantly. Advaita Vedanta employs a two-step negation process—first establishing the self as distinct from the body-mind, then negating this distinction to affirm nondual Brahman. Madhyamaka, conversely, deconstructs the very notion of an independent self through dialectical reasoning, emphasizing emptiness and interdependence. Despite these differences, both traditions ultimately reject intrinsic existence, whether of the self or the world, leading to a shared conclusion that phenomena are dependent and lack inherent reality. This convergence underscores the profound insight that liberation arises not from affirming or denying the self, but from transcending conceptual frameworks altogether, revealing a reality beyond duality and intrinsic existence.