Sanskrit

In Sanskrit, linguistic flexibility supports abstract philosophical claims where the subject and verb dissolve distinctions.

• Example of Non-Dual Language in Gaudapada’s Mandukya Karika:

  • Ajati Vada: “Nothing is born.”

    • Gaudapada postulates that creation itself is illusory (maya), aligning with the idea that Brahman alone exists and the perceived world is unreal.

    • Language Role: Such abstractions are facilitated by Sanskrit’s structure. For example:

      Brahmaiva Sat (ब्रह्मैव सत्) – “Brahman alone is real.”
      Jagat Mithya (जगत् मिथ्या) – “The world is false.”

  • Error: These statements erase the ontological status of creation as a real act of the Creator, which conflicts with the Islamic belief that creation is deliberate, real, and entirely dependent on Allah’s will.

• Contrast with Islamic Perspective:

  • Quranic clarity affirms that Allah is the real Creator, and creation exists as a real entity within its ontological bounds.

    “He created the heavens and the earth in truth.” (Quran 16:3)

    • Allah’s creation is not an illusion but a sign pointing back to Him.

The Sanskrit root system (dhatu) often blurs Creator-creation lines by emphasizing the immanence of Brahman in the world.

• Adi Shankara’s Use of the Root “Brah”:

  • Shankara expands the root Brah (to expand, to pervade) to argue for Brahman’s all-pervasive nature.

    • “Brahman is the ultimate substratum of everything.”

    • Example from Shankara’s commentary on the Upanishads:

      Sarvam Brahma (सर्वं ब्रह्म) – “All is Brahman.”
      Implication: Everything we see is inherently divine.

• Theological Consequence: The root-based abstraction leads to identifying the Creator with creation (pantheism).

  • In Islam: Allah is transcendent (Al-Awwal, Az-Zahir) but never identical with creation.
    • His immanence (Al-Qarib – The Near) does not compromise His absolute transcendence (Al-Mutakabbir – The Supremely Exalted).

• Arabic Precision:

  • Roots in Arabic safeguard monotheism. For example:
    • Kh-L-Q (خَلَقَ) → “to create.”
    • Reserved exclusively for Allah, ensuring no linguistic ambiguity.

In Advaita Vedanta, Sanskrit pronouns (aham – I, tvam – you) play a central role in reinforcing the identification of the self with divinity.

• Adi Shankara’s Interpretation of “Tat Tvam Asi” (तत् त्वम् असि):

  • “You are That (Brahman).”

  • Shankara’s commentary leads to a collapse of individuality, suggesting the self is not distinct but inherently divine.

  • Error: The personal pronoun (tvam – you) here loses its identity as created and dependent.

• Contrast with Islam:

  • Arabic pronouns (e.g., anta – you, ana – I) affirm the servant-Creator distinction.
    • “أَنَا عَبْدُ اللَّهِ” (Ana ‘Abdullah): “I am the servant of Allah.”
    • The self remains dependent, finite, and subordinate to the transcendent Creator.

• Philosophical Reflection:

  • The Quran emphasizes that the self (nafs) is created and will return to its Creator:

    “O soul, return to your Lord, well-pleased and pleasing.” (Quran 89:28)

Sanskrit’s symbolic richness, while profound, leads to divine multiplicity. The Rig Veda, for instance, poetically says:

• Ekam Sat Vipra Bahudha Vadanti (एकं सत् विप्रा बहुधा वदन्ति):

  • “Truth is One, but the wise speak of it in many ways.”
  • While originally monistic, this statement opened the door to worshipping aspects of creation as divine.

• Theological Shift:

  • Over time, Sanskrit titles for natural forces (e.g., Agni – fire, Varuna – water) fostered worship of created phenomena.
  • This symbolic approach is evident in Hindu Bhakti traditions, where deities are seen as paths to the One Reality.

• Islamic Correction:

  • The Quran unequivocally states:

    “Say, He is Allah, the One and Only.” (Quran 112:1)

    • Divine unity (tawhid) rejects multiplicity, ensuring no aspect of creation is worshipped.

Gaudapada’s Ajativada philosophy (non-creation theory) asserts:

• “The world was never born; Brahman alone exists.”

  • In Sanskrit: Brahmaiva Satyam, Jagat Mithya (ब्रह्मैव सत्यम् जगन्मिथ्या).
    • Creation is reduced to a projection, unreal and illusory.

• Philosophical Problem:

  • This denies the real act of divine creation.

  • Islam affirms that Allah’s creation is real, purposeful, and meaningful:

    “We did not create the heavens and the earth and everything in between except in truth.” (Quran 15:85)