This is a profound and nuanced comparison — both Buddhism and Advaita Vedānta offer non-dualist epistemologies, yet their foundations diverge significantly. The contrast turns on emptiness vs. self, dependent arising vs. pure consciousness, and their modes of knowing (pramāṇa). Let’s explore their epistemological differences across major dimensions:
❖ 1.
Fundamental Ontological Assumption
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|
Buddhism (esp. Madhyamaka) |
Advaita Vednta |
|
Ultimate Reality |
Emptiness (sunyata) all phenomena are empty of inherent existence |
Brahman pure, non-dual consciousness that is the only reality |
|
Self |
No-self (antman) the self is a construct, not ultimately real |
True Self (tman = Brahman) unchanging, witnessing awareness |
|
Illusion (my) |
Conventional reality is dependently arisen, not false but empty |
The world is my, an illusion superimposed on Brahman |
▶️ Summary:
- Buddhism: No essence; only interdependence and emptiness.
- Advaita: There is one essence; everything else is appearance.
❖ 2.
What Is Knowing?
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Buddhism |
Advaita Vednta |
|
Epistemic process |
Momentary cognition consciousness arises dependent on causes and conditions |
Unchanging awareness consciousness is self-luminous (svayampraka) |
|
Valid knowledge (pramana) |
Direct perception (pratyaksa), inference (anumna), and scriptural testimony (gama) |
Same as above but all is ultimately resolved in immediate knowledge of Self (atma-jnana) |
|
Subject-object relation |
No fixed subject or object both co-arise and dissolve |
The subject is Brahman the only knower, and all objects are projections |
▶️ Buddhism: Knowledge is a dependent event, without a permanent knower.
▶️ Advaita: Knowledge is illumined by an ever-present witness — cit.
❖ 3.
The Problem of Error (Avidyā / Ignorance)
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|
Buddhism |
Advaita Vednta |
|
Root of suffering |
Grasping at inherent existence (reification) |
Mistaking the not-Self for the Self (superimposition) |
|
Error |
Cognitive illusion: believing in substantial existence |
Ontological illusion: taking my as real |
|
Liberation (moksha / nirvana) |
Realizing emptiness of all phenomena including mind and self |
Realizing Self as Brahman, dispelling all dualities |
▶️ For Buddhists, liberation is the cessation of clinging to anything as ultimately real.
▶️ For Advaitins, liberation is recognizing what is ultimately real — the Self.
❖ 4.
Role of Language and Concept
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|
Buddhism |
Advaita Vednta |
|
View of concepts |
All concepts are provisional; truth is non-conceptual (nirvikalpa) |
Concepts are tools for self-inquiry; highest knowledge is beyond thought |
|
Use of negation |
Via Madhyamaka dialectic: neither this nor that (catuskoti) |
Via neti neti (“not this, not that”) to eliminate false identification |
|
Status of scriptures |
Upya (skillful means) not ultimately true, but helpful |
Mahvkyas (great statements) are direct pointers to truth |
▶️ Both negate dualistic thought, but:
- Buddhists aim at deconstructing all views, even the view of emptiness.
- Advaitins deconstruct the false to affirm the One Self.
❖ 5.
Epistemological Structure of Liberation
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|
Buddhism |
Advaita Vednta |
|
Realization |
Insight into emptiness, moment-to-moment deconstruction of clinging |
Immediate self-recognition as limitless consciousness |
|
Who realizes? |
No fixed self the skandhas dissolve into interdependence |
The Self alone is the real knower, already free |
|
Path |
Gradual or sudden with non-dual awareness (rigpa, prajna) |
Often sudden via direct self-knowledge (atma-jnana) |
▶️ For Buddhism, liberation is non-essential, non-substantial.
▶️ For Advaita, it is essential, already given, but veiled.
❖ Summary Table
|
Aspect |
Buddhism |
Advaita Vednta |
|
Ontology |
Emptiness (sunyata): no inherent being |
Brahman as sole reality |
|
Self |
Antman no fixed self |
Atman = Brahman the eternal witness |
|
Knowing |
Arises dependently; impermanent |
Illumined by Self-awareness |
|
Error (Avidy) |
Reifying emptiness; grasping at substance |
Mistaking not-Self for Self |
|
Liberation |
Realizing dependent arising and non-clinging |
Self-realization: abiding as pure awareness |
|
View on world |
World = dependently arisen, not ultimately real |
World = my; appearance veiling Brahman |
|
Epistemic Ideal |
Moment-to-moment non-grasping awareness |
Immediate, non-dual knowledge of Self |
❖ A Poetic Contrast
Buddhism whispers:
“You are not what you think.
Nor is anything else. Let go.”
Advaita whispers:
“You are not what you think.
But what you are is already shining. Remember.”
Would you like a visual diagram or a case study of how these epistemologies might play out in meditative or therapeutic contexts?
