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"Samnyasa"? Adi Shankaracharya and Liberation Hermeneutics

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Journal of Hindu-Christian Studies Volume 20 Article 12 January 2007 Integral "Samnyasa"? Adi Shankaracharya and Liberation Hermeneutics Reid B. Locklin Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Locklin, Reid B. (2007) "Integral "Samnyasa"? Adi Shankaracharya and Liberation Hermeneutics," Journal of Hindu-Christian Studies: Vol. 20, Article 12. Available at: https://doi.org/10.7825/2164-6279.1387 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Locklin: Integral "Samnyasa"? Adi Shankaracharya and Liberation Hermeneutics Integral Samnyasa? Adi Shankaracharya and Liberation Hermeneutics Reid B. Locklin University of Toronto As many of you as were baptized into Christ that scriptural texts such as the Exodus narrative have clothed yourselves with Christ. There or Romans 8 emerge in a new light when one is no longer Jew or Greek, there is no longer "sees in the world beyond not the 'true life,' but slave or free, there is no longer male and rather the transformation and fulfillment of the female (Galatians 3:27-28). present life.',3 Borrowing language from Rita Sherma, we might say that such liberationist WRITING in the Women's Bible Commentary, interpretations hinge upon establishing a strong Carolyn Osiek offers five conflicting connection between a theological vision of the interpretations of this controversial passage and "ultimate goal" of human life and a social vision its significance for women's liberation. At one of "penultimate" ethical values in the here and 4 , I end of the spectrum stand those .who insist that now. , I the text "endorses an end to sexism of every In this essay, I would like to suggest that a kind," a difficult view to square with other comparable henneneutical strategy can be statements of the apostle Paul. At another discerned in selected arguments of the Hindu extreme stand those who ascribe it exclusively to teacher Adi Shankaracharya. At first glance­ a future transfomiation at the end of time, with even a sustained first glance-the non-dualist no contemporary relevance. 1 Other views lie theology of Shankara and his followers would somewhere between these extremes, including a seem an unlikely source for a world-affirming suggestion that view of human life and political transformation. Sherma herself suggests that Shankara ... in God's future the tension between represents a particularly striking example of the human opposites-Jew and Gentile, slave general Hindu trend to neglect "the relevance of and free, male and female-will disappear. moksa to dharma," and S.L. Malhotra has noted Because life in the grace of Christ the tendency among some modem Advaitins to anticipates in part what the future can be reject Shankara or radically to reinterpret his like, it is possible to live without these teaching in the interests of social activism. 5 One unhealthy tensions even now. 2 influential such re-interpretation is the so-called "Tat-Tvam-Asi Ethic" developed by P~ml Though this is not the only alternative Deussen and adopted by Vivekananda and other offered by Osiek, it reveals a hermeneutical neo-V edantins: that is, the idea that recognition strategy employed by a number of Christian of the same self in all beings can directly liberationists. In A Theology 0/ Liberation, for motivate egalitarian concern. This interpretative example, Gustavo Gutierrez similarly argues strategy has, however, been roundly criticized Reid B. Locklin holds an assistant professorship in Christianity and the Intellectual Tradition at the University of Toronto (Saint Michael's College). He has published articles and book chapters in the areas of Christian ecclesiology and Hindu-Christian comparative theology, as well as a slim volume in spirituality entitled Spiritual but Not Religious? An Oar Stroke Closer to the Farther Shore (Liturgical Press, 2005). He is in the process of completing a Christian theological commentary 011 Shankara's Upadesasahasri, to be published by Peeters Press. Journal o/Hindu-Christian Studies 20 (2007):43-51 Published by Digital Commons @ Butler University, 2007 1 • Journal of Hindu-Christian Studies, Vol. 20 [2007], Art. 12 44 Reid B. Locklin by Paul Hacker and Karl Potter on exegetical Brahmin caste, for supporting the pursuit of and philosophical grounds. 6 Whether or not one direct Self-knowledge. "It is clear," Marcaurelle accepts this critique, it does suggest that arguing claims, "that for the seeker-after-liberation the for the social relevance of Advaita teaching value of physical renunciation lies in allowing remains an important, ongoing and unfinished full-time dedication to the. most direct means of task in the tradition. Self-knowledge, and not in being the only way Taking up this challenge, Anantanand of living capable of bringing about that Rambachan has recently modeled a "top down" knowledge." 10 approach, questioning traditional Advaita Marcaurelle's account is attractive, not least distinctions between "qualified" and because it attempts to free the Advaita tradition' "unqualified" Brahman. By setting these two from monastic elitism. II Yet Marcaurelle' s characterizations of Brahman in a parMoxical interpretation is weakened, in my judgement, by I " mutual relation rather than in hierarchical order, the very narrow scope of his enquiry. He asks, he suggests, the Advaitin interpreter can recover "according to Shankara, is physical renunciation a positive sense of divine creatorship and world­ a necessary indirect means, for liberation?,,12 , ' affirming social action. 7 I propose a different The answer to this question may well be ! : : tack in this essay, building "from the bottom up" negative. But our perspective might by identifying just one point on which Shankara nevertheless be enriched by ~approaching the himself consistently drew definite social same data with a broader, less reductive question consequences from his teaching on final in mind. Specifically, we can gain' a broader liberation: the highly disputed issue of world­ view on Shankara's teaching if we ask how and renunciation (samnyasa). In his avid defence of why he upholds karma-samnyasa as a central, samnyasa, I argue, Shankara implicitly governing norm for liberating Self-knowledge- ' problematizes his own social conservatism, whether absolutely necessary, or not. thereby opening a door to a broader Hindu­ That Shankara gives this samnyasa some Christian conversation about liberation . normative significance emerges clearly from two hermeneutics and social reform. texts Maurcarelle finds most difficult to harness to his thesis: Brahma-Sutra-Bhasya 3.4.20 and Shankara's Teaching on Samnyasa: Sine the independent treatise Upadesasahasri. 13 In Qua Non or Non-Exclusive Norm? the mbst relevant adhikarana of the Brahma­ Sutra-Bhasya, Shankani. vigorously defends the There is a voluminous body of scholarship legitimacy of samnyasa as the state of life on Shankara, of course, much of it dealing with proper to those who remain "steadfast in his teaching on samnyasa. One fairly recent Brahman" (Brahma-samstha), on the evidence contribution is Roger Marcaurelle's Freedom of Chandogya Upanishad 2.23.1 and the Jabala through Inner Renunciation. 8 In this exhaustive Upanishad, against Purva-Mimamsa study, Marcaurelle makes a case-against the objections. 14 "The tenn 'steadfastness in weight of prior interpretation, traditional and Brahman," he writes, "implies a consummation modem-that Shankara did not view the in Brahman, a total absorption in Brahman, breaking of the sacred thread, abandonment of which is the same as absence of any other ritual and adoption of renunciant life as a "sine preoccupation except that. And that is not qua non" for liberation. It is "direct Self­ possible for people in the other three stages," knowledge" and the accompanying interior due to their preoccupation with ritual obligations "renunciation of doership" (kartrtva-samnyasa) and other duties. 15 The special status of that stand at the centre of Shankara's vision, samnyasa is underscored in the Upadesasahasri, making liberation accessible to anyone, especially its first prose chapter, where the ideal regardless of caste, gender or state of life. 9 student of Advaita is explicitly described as a Entrance into the fourth stage of life through Brahmin renunciant of the paramahamsa physical renUnCiatIOn (karma-samnyasa) order. 16 Elsewhere, Shankara will take such I i,,[' I, represents one particularly helpful means, albeit affirmations one step further, associating the one restricted by Shankara to members of the discipline of knowledge so closely with ii, https://digitalcommons.butler.edu/jhcs/vol20/iss1/12 ll, DOI: 10.7825/2164-6279.1387 2 Locklin: Integral "Samnyasa"? Adi Shankaracharya and Liberation Hermeneutics Integral Samnyasa? 45 paramahamsa ascetics as, by all appearances, to A good point of entry for exploring this restrict liberation to these persons alone. 17 essential relation is a 1982 essay by Karl Potter, Marcaurelle readily allows Shankara' s very who contends that, for Shankara, "true samnyasa strong emphases upon Brahmin caste and is the same thing as liberation.,,2o Potter's physical renunciation, as well as their
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