ADVAITIC UNDERSTANDING OF JESUS CHRIST

A Research Paper
Submitted to

Lijo K. Johny

In partial fulfillment of the requirements of the course

Theology in Context
For the degree of Master of Divinity

By

Mishael A. Martin
Regd. No. 2315
September 28, 2025

NEW LIFE COLLEGE, BANGALORE

 TABLE OF CONTENTS

1. INTRODUCTION

2. BRIEF DEFINITION OF ADVAITA VEDANTA (SHANKARA'S NON-

DUALISM)

3. ESTABLISHING THE SIGNIFICANCE OF COMPARATIVE THEOLOGY

4. WHAT THIS INTERSECTION REVEALS

5. ADVAITIC FRAMEWORK APPLIED TO CHRIST'S NATURE

5.1. Jesus As Jivanmukta (Liberated Being) Or Avatar

5.2. The "I Am" Statements Through an Advaitic Lens

5.3. Christ Consciousness Versus Individual Ego (Ahamkara)

6. SOTERIOLOGICAL PARALLELS

6.1. Liberation (Moksha) Versus Salvation

6.2. Self-Realization And Knowing God Versus Faith-Based Relationship

6.3. The Role of Guru and Christ as Teacher

7. ETHICAL IMPLICATIONS

7.1. How Non-Dualistic Understanding Affects Christian Ethics

7.2. Universal Compassion Arising from Seeing Christ in All

8. SOCIAL JUSTICE IMPLICATIONS OF ADVAITIC CHRISTIANITY

9. CONCLUSION

BIBLIOGRAPHY
1. INTRODUCTION

Advaita Vedanta, articulated most fully by Sankara, stands as the classical Hindu expression
of radical non-dualism, affirming that Brahman alone is real and that the individual self is
ultimately identical with the Absolute. Within Christian theology, comparative engagement
with this tradition represents more than an academic exercise; it opens what Raimon Panikkar
has called a “third space” of encounter, where the unique claims of each faith meet in both
tension and mutual illumination. This study explores how the Advaitic framework may be
applied to the person and work of Jesus Christ, considering themes such as the interpretation
of Jesus as jivanmukta, the “I AM” statements in relation to the Upanisadic mahavakya, the
parallel between Christ-consciousness and the Advaitic transcendence of ego, and the
convergence and divergence between moksha and Christian salvation. By analyzing these
intersections, this paper argues that while the Advaitic lens poses significant challenges to
traditional Christian doctrines such as the Incarnation and Trinity, it also provides a fertile
field for reimagining Christian theology in dialogue with non-dual awareness, ultimately
enriching the Christian understanding of the mystery of Christ.

2. BRIEF DEFINITION OF ADVAITA VEDANTA (SHANKARA'S NON-DUALISM)

Advaita Vedanta is widely considered the most prominent Brahminical tradition within
Hinduism,12 primarily concerned with the radical non-dualism existing between the supreme
Being, human beings, and the world.3 This tradition is heavily influenced by Sankara, who is
regarded as its most important and influential commentator, giving Advaita its definitive
theological expression.4 The cardinal tenet of Advaita Vedanta is articulated as: "Brahman
alone is real, the universe is unreal and the individual soul is no other than the Universal
Soul".5 Sankara's theology, or "enquiry into Brahman" (brahmajijnasa), is described not
merely as an intellectual pursuit but as a way of salvation through knowledge. 6 The path to
liberation often begins with the discrimination (vivekaḥ) between the eternal (nitya) and the

1
Abhishiktananda (Henri Le Saux), Saccidananda: A Christian Approach to Advaitic Experience (Delhi:
ISPCK, 1974), 223.
2
Jonathan Smith, Advaita, Christianity and the Third Space (New York: Routledge, 2019), 181.
3
Jawaharlal Nehru, The Discovery of India, Centenary ed. (Delhi: Oxford University Press, 1989), 187.
4
Sara Grant, Toward an Alternative Theology: Confessions of a Non-Dualist Christian, intro. Bradley J.
Malkovsky (Notre Dame, IN: University of Notre Dame Press, 2002), 14.
5
Sri Sankaracharya, Vivekachudamani of Sri Sankaracharya: Text with English Translation, Notes and an Index,
trans. Swami Madhavananda (Calcutta: Advaita Ashrama, 1932), 4.
6
Grant, Toward an Alternative Theology, 65.
temporary/transient (anitya) essence (vastu). Advaita seeks to strip man of his ego
(ahamkara) in a radical fashion.7

3. ESTABLISHING THE SIGNIFICANCE OF COMPARATIVE THEOLOGY

The meeting between Christianity and Advaita takes place within a theological "Third Space"
of encounter. This space, examined through comparative theology, involves multiple
processes of conjunction, opposition, disjunction, and osmosis. 8 Comparative theology is
inherently interreligious and complex, focusing on particularities and avoiding generalities or
pre-formed conclusions.9 The analysis focuses on the "emergent theology" that arises in this
interreligious space. Comparative study aims not to dilute the Christian message but rather to
allow Christian thought to be sensitive to the insights offered by other spiritual traditions,
particularly the Advaitic experience, thereby aiming to enlarge and deepen the Christian
understanding of the Mystery of Christ.10 The process of engaging in comparative theology
requires deep learning and often demands an immersion in another tradition that goes beyond
mere academic study.

4. WHAT THIS INTERSECTION REVEALS

The intersection of Christianity and Advaita reveals profound theological difficulties, often
characterized by incommensurability.11 Scholars like Abhishiktananda noted that in their
claim to be ultimate, Christianity and Advaita are mutually exclusive. 12 However, there is a
conviction that the underlying truth in each tradition must eventually converge. The
integration of the Advaitic experience into Christian faith is considered a necessary task if
Christianity is to maintain its claim to be the universal way of salvation. The engagement
often compels Christianity to face the dilemma: either remain focused only on the relative
and multiple, or allow its identity to be dissolved in the experience of the Absolute. 13 The
theological transformation needed for this integration frequently leads to hybrid theological

7
John M Denton, Gems of Advaita Vedanta Philosophy of Unity: A Sanskrit Reader with selected significant
philosophical excerpts from the Upanishads, Bhagavad Gita, Vivekacudamani and others (DFT, 2015), 68.
8
Smith, Advaita, Christianity and the Third Space, 7.
9
Smith, Advaita, Christianity and the Third Space, 116.
10
Raimundo Panikkar, The Unknown Christ of Hinduism: Towards an Ecumenical Christophany, rev. and enl.
ed. (Bangalore: Asian Trading Corporation, 1982), 20.
11
Smith, Advaita, Christianity and the Third Space, 206.
12
Abhishiktananda, Saccidananda, 31.
13
Smith, Advaita, Christianity and the Third Space, 232.
formulations, which sometimes risks compromising orthodox Christian doctrines such as the
Incarnation or the Trinity.

5. ADVAITIC FRAMEWORK APPLIED TO CHRIST'S NATURE

5.1. Jesus as Jivanmukta (Liberated Being) or Avatar

The traditional Advaitic interpretation often rejects the concept of Jesus Christ as an avatar
(divine descent) because it implies divine involvement in human suffering.14 The equivalence
of Christ as an avatar in the Hindu sense (an incarnation of God, and one of many) is an
interpretation explicitly rejected by key figures in the dialogue.15 Furthermore, Advaita's
cosmology, which tends to view divine intervention in History as illusory, creates significant
problems for the Christian doctrine of the Incarnation.16 When viewed through an Advaitic
lens, Christ is reinterpreted not as the unique union of God and humankind, but as an
exemplar of the relationship that all human beings have with Brahman. Some advocates of
Vedanta suggest that Christ is in fact the perfect jnani.17 If duality (dvaita) is disregarded and
consciousness (dhih) is established in non-duality (advaite), this state of being is
characterized as a jivanmukta (liberated while living),18 and the conduct of a liberated being
leads to liberation. Jesus' authority as a spiritual leader (guru) of mankind is nonetheless
undisputed.

5.2. The "I AM" Statements Through an Advaitic Lens

The "I AM" statements attributed to Jesus (such as John 8:24, 8:28)19 are sometimes isolated
and interpreted monistically by Vedantic proponents to argue that Christianity advocates pure
Vedanta. In Advaitic terms, the ultimate realization of identity with Brahman is articulated
through the phrase "I am Brahman" (Aham Brahmasmi).20 Abhishiktananda observed that the
assertion of the Self is the non-reflexive "I," which is resplendent in its own uniqueness. 21 For
the Advaitin, this implies that Christ's transcendent "I AM" statements reflect the same core
realization of non-duality inherent in the Self. The tension arises because traditional Christian
theology maintains that Jesus’ identity with the Father is unique, unlike the Advaitic unity of

14
Abhishiktananda, Saccidananda, 33.
15
Smith, Advaita, Christianity and the Third Space, 263.
16
Abhishiktananda, Saccidananda, 37.
17
Abhishiktananda, Saccidananda, 45.
18
Denton, Gems of Advaita Vedanta, 89.
19
John 8:24, 28 (King James Version).
20
Smith, Advaita, Christianity and the Third Space, 269.
21
Abhishiktananda, Saccidananda, 88.
Atman and Brahman as an eternally existing fact. Once the "I AM" realization (Aham) is
achieved,22 the theological challenge emerges regarding the ongoing role and necessity of a
historical and unique Son of God.

2.3. Christ Consciousness vs. Individual Ego (Ahamkara)

Advaita seeks a radical stripping of the individual ego (ahamkara).23 The ahamkara is
defined as the conception of oneself as an individual, or self-conceit or selfishness.24 The
wise man's mind, deluded by egoism, thinks 'I am the doer'. The Advaitic path aims to
challenge the self radically at the point of its awakening. This denial of the ego is a necessary
precondition for achieving self-realization (brahmavidya).25 Conversely, action (karma) is
wrought by the energies of Nature. When egoism (ahamkara) is absent, actions do not pollute
the Self or necessitate incarnation. Similarly, the Christian contemplative tradition involves
stripping away the self, moving beyond the thought of the self to the experience and
awareness of the self. The Christian experience of Christ consciousness is often presented as
transcending the merely Advaitic self-awareness into a "Diversity harmonized in love,
multiplicity transcended in communion".26

6. SOTERIOLOGICAL PARALLELS

6.1. Liberation (Moksha) versus Salvation

The Hindu life path aims toward fulfillment and salvation (moksa or liberation).27 The
Advaitic view dictates that liberation is attained by experience alone, asserting that religious
rituals, dogmas, or sacraments are merely relevant while confined to the sphere of time and
multiplicity.28 This state of liberation is understood as the awareness of the Eternal in the
fleeting Now of time. The conclusion of the Upanisads holds that moksha can be obtained by
knowledge alone, unaided by action. Conversely, Christian salvation is fundamentally tied to
the historical and ongoing mystery of passing through Christ's death and resurrection. From a
Christian perspective, Christ is the universal redeemer, and no redemption or salvation exists

22
Smith, Advaita, Christianity and the Third Space, 89.
23
Abhishiktananda, Saccidananda, 40.
24
Abhishiktananda, Saccidananda, 122.
25
Abhishiktananda, Saccidananda, 21.
26
Grant, Toward an Alternative Theology, 35.
27
Raimundo Panikkar, The Unknown Christ of Hinduism: Towards an Ecumenical Christophany, rev. and enl.
ed. (Bangalore: Asian Trading Corporation, 1982), 56.
28
Abhishiktananda, Saccidananda, 28.
apart from him.29 In Advaita, systems are merely transient tools (like a raft) discarded upon
reaching the ultimate goal.

6.2. Self-Realization and Knowing God versus Faith Based Relationship

The Advaitic tradition emphasizes Self-knowledge and experiencing Brahman not as an

object, but as the Self of one's own self.30 This realization of the identity of the Self leads to
immortality. The path involves listening to scripture (sruti) and silent assimilation
(nididhyasana), aimed at the goal of brahmavidya (knowledge of Brahman).31 Self-
knowledge alone eradicates misery. Wisdom is paramount, and is described as the "killer of
doubt". The goal is direct experience of the divine presence, where all thought about God
ceases. Faith (sraddha) is described by the wise as the positive and intelligent acceptance of
the words of scripture and of the Guru as truth, which allows the final objective to be
attained. Sraddha is derived from the concepts of heart (hrd) and holding (dha), signifying
what one holds in their heart. This experiential focus contrasts sharply with the dualistic
Western view where God is perceived primarily as the distinct "Other”. Faith is described as
the awakening of the Christian to God, and to himself in the depths of the mystery of God,
where he can deepen his advaitic experience of self-awareness. 32

6.3. The Role of Guru and Christ as Teacher

In the Hindu tradition, the guidance of the guru (master, teacher) is indispensable, described
metaphorically as a boat on the ocean of worldly existence (samsara)33. The true guru guides
attention toward the heart and introduces the seeker to Sat (Truth/Being).34 Seeking wisdom
requires long prostration, inquiry, and service to the Guru. The goal is to receive knowledge
only from those who have realized the truth. Jesus’ authority as a spiritual leader (guru) of
mankind is accepted. Abhishiktananda views Jesus, as Christ, fulfilling the role of the
Sadguru (True Master), who introduces others to the Real.35 Christian life, according to this
comparative view, means moving beyond merely imitating Christ externally to entering into
his very life and consciousness of being "from" and "to" the Father. 36

29
Panikkar, Unknown Christ of Hinduism, 80.
30
Grant, Toward an Alternative Theology, 68.
31
Grant, Toward an Alternative Theology, 70.
32
Abhishiktananda, Saccidananda, 61.
33
Grant, Toward an Alternative Theology, 70.
34
Abhishiktananda, Saccidananda, 21.
35
Abhishiktananda, Saccidananda, 109.
36
Grant, Toward an Alternative Theology, 35.
7. ETHICAL IMPLICATIONS

7.1. How Non-Dualistic Understanding Affects Christian Ethics

The pursuit of ultimate, non-dual experience often leads critics to point out a diminished
focus on ethics and social concerns.37 By prioritizing inner experience, contemplative
Christianity risks separating itself from the wider Christian tradition and avoiding necessary
social critique.38 It is observed that the hybrid theology emerging from Advaita-Christian
encounters tends to focus almost exclusively on the individual and his or her experience. This
preoccupation is sometimes seen as leading to a neglect of both Hindu and Christian ethics. 39
In the Advaitic tradition, action is appropriate for the ignorant (karma-yoga),40 whereas
actions wrought by the energies of Nature are performed by those whose minds are deluded
by egoism.41 Nonetheless, action without attachment is still considered superior to inaction,
as maintaining the body requires action.42

7.2. Universal Compassion Arising from Seeing Christ in All

The stripping away of the ego is the goal of Advaitic asceticism, leading the realized being
(jnani) to act with love and consideration, as they have transcended the sense of otherness. 43
The jnani is characterized as being transparent to the Spirit and filled with love, allowing the
Spirit to flow forth to every heart.44 This non-dual realization naturally fosters compassionate
action, aligning the dedication to God's love with dedication to the good of fellow-men. The
Christian expression of this involves the recognition that the object of one's love is Christ
himself in every person.45 Furthermore, the silence of the man of understanding (jnani or
contemplative) is viewed as a perpetual tapas (meritorious act of self-discipline) of benefit to
the entire world.46

37
Smith, Advaita, Christianity and the Third Space, 296.
38
Smith, Advaita, Christianity and the Third Space, 54.
39
Smith, Advaita, Christianity and the Third Space, 296.
40
Sri Sankaracharya, The Bhagavad-Gita, with the Commentary of Sri Sankaracharya, trans. Alladi Mahadeva
Sastri (Madras: Samata Books, 1977), 57.
41
Sankaracharya, Bhagavad-Gita, 109.
42
Sankaracharya, Bhagavad-Gita, 114.
43
Abhishiktananda, Saccidananda, 119.
44
Abhishiktananda, Saccidananda, 119.
45
Panikkar, Unknown Christ of Hinduism, 10.
46
Grant, Toward an Alternative Theology, 50.
8. SOCIAL JUSTICE IMPLICATIONS OF ADVAITIC CHRISTIANITY

Critiques of Advaitic Christian hybridity emphasize the over-emphasis on personal

spirituality at the cost of social concerns, suggesting that this misrepresents a fully rounded
Christian message.47 This individualistic focus often avoids the social critique relevant to
Indian society, particularly issues taken up by Dalit theology. 48 The concept of selfish work
(karyam) resulting from increased desires (vasana),49 contrasts with the Advaitic ideal where
action should be performed for the welfare of the world by the realized man who knows the
Self. Abhishiktananda noted that the Church must discern the Father's will in all historical,
social, and cultural circumstances.50 However, the general result of Advaitic integration has
been critiqued for its absence of the social Gospel. Despite the individualistic focus on
liberation through knowledge alone, the thrust toward universal peace and fellowship is still
noted as pervading Hindu religiousness.

9. CONCLUSION

The dialogue between Advaita Vedanta and Christianity underscores both the promise and the
peril of theological hybridity. On the one hand, the Advaitic insistence on non-duality
exposes the limits of conceptual and doctrinal formulations, pressing Christian theology to
recover the experiential and mystical depth of its own tradition. On the other, it confronts
Christianity with the enduring tension between the universal and the particular, especially in
reconciling the radical oneness of Brahman with the historical singularity of Jesus Christ.
Figures such as Abhishiktananda and Bede Griffiths embody the depth of this encounter,
showing both the spiritual fruit and personal cost of negotiating identity within this
comparative space. Ultimately, the intersection of Advaita and Christianity does not dissolve
one tradition into the other but instead reveals a demanding theological frontier, where
Christian faith is challenged to articulate anew how Christ mediates the union of human and
divine without losing sight of the historical Incarnation or the call to compassionate action in
the world.

47
Smith, Advaita, Christianity and the Third Space, 312.
48
Smith, Advaita, Christianity and the Third Space, 297.
49
Denton, Gems of Advaita Vedanta, 125.
50
Smith, Advaita, Christianity and the Third Space, 304.
 BIBLIOGRAPHY

Abhishiktananda [Henri Le Saux]. Saccidananda: A Christian Approach to Advaitic

Experience. Delhi: ISPCK, 1974.

Bible. The Holy Bible: King James Version.

Denton, John M. Gems of Advaita Vedanta Philosophy of Unity: A Sanskrit Reader with
Selected Significant Philosophical Excerpts from the Upanishads, Bhagavad Gita,
Vivekacudamani and Others. N.p.: DFT, 2015.

Grant, Sara. Toward an Alternative Theology: Confessions of a Non-Dualist Christian. Edited

and with an introduction by Bradley J. Malkovsky. Notre Dame, IN: University of
Notre Dame Press, 2002.

Nehru, Jawaharlal. The Discovery of India. Centenary ed. Delhi: Oxford University Press,
1989.

Panikkar, Raimon. The Unknown Christ of Hinduism: Towards an Ecumenical Christophany.

Revised and enlarged ed. Bangalore: Asian Trading Corporation, 1982.

Sankaracarya. The Bhagavad-Gita, with the Commentary of Sri Sankaracharya. Translated

by Alladi Mahadeva Sastri. 7th ed. Madras: Samata Books, 1977.

———. Vivekachudamani of Sri Sankaracharya: Text with English Translation, Notes and an
Index. Translated by Swami Madhavananda. Calcutta: Advaita Ashrama, 1932.

Smith, Jonathan Gordon. Advaita, Christianity and the Third Space. New York: Routledge,
2019.