Advaita Filosofia Completa

Understanding Advaita -
Understanding Advaita
Indiaspirituality Blog (Amrut)
Version 11.3.0, dt. 9.2.2014
opy !e"t # Indiaspirituality Blog (Amrut)$ reati%e ommons Attri&ution 2.' India !i(ense
)ree ulture *or+s !i(ense , -u&li( .omain
Page 1 of 400
Understanding Advaita - About Version Numbers
A&out Version /um&ers
Version num&ers or 0e%ision num&ers are designated as "ollo1ing
2a3or 4pdate e.g. 4.0 to '.0 # indi(ates addition ne1 5uotes "rom ne1 s6astras or (reation o" ne1 page.
2inor 4pdate e.g. 4.0 to 4.1 # indi(ates ne1 1rite#up 1it6out addition o" ne1 minor upanis6ads and
ot6er s6astras
Big )i7 4pdate e.g. 4.1.1 to 4.1.2 # indi(ates (orre(ting o" typos and addition o" sans+rit %erses in
de%nagari s(ript.
-lease note t6at t6e %ersion num&er in do1nloads lin+ on 1e&site does not mat(6 1it6 a(tual %ersion num&er.
86is is &e(ause 9oogle :ites does not support minor %ersion num&er and &ug#"i7es.
Page 2 of 400
Understanding Advaita - About Version Numbers
6anges :in(e !ast Version
6anges :in(e Version 11.2.0.&
Namaste,
Dear Divine Souls,
Some minor corrections were made to Understanding Advaita, clearing accusations and doubts
and in Authentic Upanishads and Gitas.
In Understanding Advaita, changes done were
1. 1.20.1 A((eptan(e o" :i7 -ramanas
1. 1.20.1.1 2imamsa
2.
3. /e1 se(tions 1ere (reated
4.
5. 1.9 0elation &et1een ;i%a, Is6%ara and Bra6man
6. 1.10 Is6%ara :r4:68I and 3I%a :r4:68I
7. 1.11 ;I%a :r4:68I is t6e (ause o" &ondage
8. 1.12 *6at is t6e root (ause o" su""ering<
9. 1.1' Is Bra6man really deluded<
10.1.1= >7planation "or Bra6man getting deluded<
11.1.21 Ad%aita Vedanta # A -ure Vedanti( pat6
Home page was edited to explain more topics covered in later versions.
Authentic Upanishads and Gitas was updated. New upanishads added are Shaulo Upanishads
under Fake Upanishad and Bhaskala Mantra Upanishad of Rg Veda (not a part of 108 upanishads
of Muktika Upanishad). Added some more upanishads commented by Appayya Dikshita and
Bhaskaraya
minor corrections were made to Clearing accusations and doubts
1.2.1 !ets e7plore related %erses "rom -adma -urana "or &etter understanding
2.2.2 Is Ad%aita /on#Vedi(<
Concepts of Advaita in Shastras was updated. Earlier it contained info about Brahman. Now it
contains
Page 3 of 400
Understanding Advaita - Changes Since Version 11.2.0.b
2 Snake-rope example in Minor upanishads
3 MAyA and Unreality of the world
4 Two Levels of Truth
5 Jivan Mukta and Videha Mukta in Tejo Bindu Upanishad
Hari OM
/amaste,
4pdates in(lude
/e1 -age (reated$ Ad%aita, reation and it?s -ra(ti(a&ility
2inor 6anges and grammati(al (orre(tions in
4nderstanding Ad%aita
Adi :6an+ara prea(6ed :mArta d6arma
Aut6enti( 4panis6ads and 9itas # some more in"o added to 9itas and a&out aut6enti( upanis6ads
Ad%aita in :6astras # 2ore 5uotes on 2andu+ya 4panis6ad supporting ad%aita are added.
@ari A2
/amaste,
6anges in(lude
/e1 -age # Aut6enti( 4panis6ads and 9itas
6anges in learing A((usations and .ou&ts
Added
Page 4 of 400
Understanding Advaita - Changes Since Last Version
1.1 A /ote to 0eaders
2.2.B Adi :6an+ara # A ;agadguru
2ade 6anges in
1.2.2 Is Ad%aita /on#Vedi(<
0emo%ed "ull sans+rit (ommentary on B9 1C.41
1. '.1 All 10C 4panis6ads are aut6enti(
2. '.2 -urA/a#s and 4pa#purA/A#s are aut6enti( too
3. '.3 /o purAnA is superior or in"erior.
1. '.3.1 lassi"i(ations o" -uranas in -adma -urana and 2atsya -urana
2. '.3.2 Interpolations in -adma -urA/a
3. '.3.3 :6i%a is none ot6er t6an Bra6man
2. B Anya#de%ata 1ors6ip, Vai+unt6a, parampada, d6Ama in 9ita
1. B.1 :6i%a and adoption o" /a6i /inda /yaya &y a(6aryas
2. B.2 >a(6 "orm o" 9od 6as distin(ti%e -ersonality
6anges :in(e Version C.1.0
/amaste,
.ear .i%ine :ouls, %9.0.0 o" 4nderstanding Ad%aita is released.
reated 3 ne1 pages
Duestioning Aut6enti(ity o" 1or+s attri&uted to Adi :6an+ara # Beta
0e"eren(es (ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama # Beta
Adi :6an+ara -rea(6ed :marta .6arma
86e pages are in Beta as t6ey are (ontain %ery (riti(al in"ormation. 86e aut6or is not satis"ied and 1ants to re%ie1
arti(les.
4pdated 4nderstanding Ad%aita
1. 1.24 ?I? or ?2e? in 9ita (an &e ta+en as ?Bra6man?
Page 5 of 400
Understanding Advaita - Changes Since Version 8.1.0
2ade some (6anges in
ad6yAropa apa%Ada # Anly onsistent 8raditional 8ea(6ing as taug6t &y Adi :6an+ara B6aga%adpAda
added
1. 2 ad6yAropa apa%Ada in all 10 (ten) 4panis6ads
4pdated learing A((usations E .ou&ts
1. 1.4 *e need all types o" Fno1ledge
2. 1.' !ast message o" Adi :6an+ara B6aga%adpAda
3. 1.B Anot6er A((usation on our a(6arya is t6at # Adi :6an+ara &e(ame Vais6na%a during 6is last years.
4. 4.3.2 Interpolations in -adma -urA/a
@ari A2
6anges :in(e Version C.0.0
4pdated 4nderstanding Ad%aita
1.10 86ree !e%els o" 8rut6s
1. 1.10.1 Vya%a6Ari+a :atya
2. 1.10.2 -rAti&6Asi+a :atya
3. 1.10.3 -AramArt6i+a :atya
1.11 ;i%anmu+ti and Vide6a 2u+ti
1.12 *6y 86eory o" Ad%aita is rig6t
1. 1.12.1 A((eptan(e o" :i7 -ramanas
1. 1.12.1.1 2imamsa
4pdated ad6yAropa apa%Ada.
:impli"ied des(ription o" ad6yAropa apa%Ada.
Added 5uotes "rom more s6ruti#s
Page 6 of 400
1. 13 ad6yAropa apa%Ada in 2a6a /arayana 4panis6ad
2. 14 ad6yAropa apa%Ada in Amrit Bindu 4panis6ad
3. 15 ad6yAropa apa%Ada in Bra6ma 4panis6ad
4. 16 ad6yAropa apa%Ada in Faus6ita+i Bra6mana 4panis6ad
4pdated learing A((usations and .ou&ts
Added
1.3 A((eptan(e o" all si7 pramanas o" 2imamsa
1.4 *e need all types o" Fno1ledge
1.' !ast message o" Adi :6an+ara B6aga%adpAda
1.B Anot6er A((usation on our a(6arya is t6at # Adi :6an+ara &e(ame Vais6na%a during 6is last years.
4pdated
1.C -re :6an+ara Ad%aitins
A2 /ama6 :6i%aya
6anges :in(e Version =.0.4
Added 5uotes "rom Fai%alya, 6andogya, 2unda+a 4panis6ads
Added e7amples o" ad6yAropa apa%Ada "rom 11 upanis6ads and :rimad B6aga%atam in t6e page ad6yAropa
Apa%Ada , A (onsistent traditional 8ea(6ing.
orre(ted some typos in 4nderstanding Ad%aita.
6anges :in(e Version B.0.1
81o ne1 pages added
Bra6man in 4panis6ads
on(epts o" Ad%aita in :6astras
:ans+rit 1ords are added to many pla(es in 4nderstanding Ad%aita
Page 7 of 400
Understanding Advaita - Changes Since Version 5.1.0
6anges :in(e Version '.1.0
%B.0.0 released 1it6 ne1 page on ad6yAropa apa%Ada
A ne1 page dedi(ated to ad6yAropa apa%Ada is released.
ad6yAropa apa%Ada is a uni5ue traditional met6od o" tea(6ing redis(o%ered &y :1ami :a((6idanandendra
:aras1ati,. :1ami3i o&ser%ed t6at t6is met6od o" tea(6ing 1as adopted &y :6an+ara B6aga%adpAda "rom 6is
9ita B6as:ya in 13.13.
A((ording to t6is met6od, "irst super imposition on :el" is mentioned and later on superimposition is negated.
A((ording to :1ami 3i, t6is met6od is (onsistent and is "ound in 4panis6ads, 9ita and Bra6ma :utra.
0ead 2ore
:ome minor update in(ludes editing o" ?learing A((usations E .ou&ts? li+e adding some more in"o on 16y 10C
upanis6ads are aut6enti(.
6anges :in(e Version 4.0.0
% '.0 -u&lis6ed # (omplete (6ange in "lo1
86e ne1 1e&site 4nderstanding Ad%aita 6as undergone ma3or (6ange &ot6 in terms o" (ontents and in terms o"
"lo1. It no1 "o(uses more on 4nderstanding Ad%aita t6en dispelling .ou&ts and ans1ering a((usations.
86e order o" pages 6as also (6anged. 86e site no1 &egins 1it6 4nderstanding Ad%aita, "ollo1s 1it6 2editati%e
;ourney o" an Ad%aita Vedantin. /e7t -age is .ispelling .ou&ts, "ollo1ed &y Ad%aita in :6astras and 0andom
Duotes.
-age 4nderstanding Ad%aita under1ent ma3or (6ange. It no1 in(ludes &asi( (on(epts o" Ad%aita and attempts to
de"ine +ey terms li+e Bra6man, mAyA and 2it6yA, /itya#anitya, et(. .ispelling .ou&ts also under1ent some
(6ange 1it6 ne1 additional (ontent.
6anges :in(e Version 3.0.0
2any (6anges 6a%e &een done in %4.0. /e1 upanis6ads are added.
1.12.4 Ad%aita and A3aata %Ada in te3o&indu 4panis6ad
2.12.' Ad%aita in Amrit Bindu 4panis6ad
3.12.B Ad%aita Vedanta in Ad6yAtma 4panis6ad
Page 8 of 400
4.12.= Ad%aita Vedanta in Atma Bod6 4panis6ad
5.12.C Ad%aita Vedanta in Gog 8at%a 4panis6ad
6.12.9 Ad%aita Vedanta in Faus6ita+i Bra6mana 4panis6ad
7.12.10 Ad%aita Vedanta in Bra6ma 4panis6ad
8.12.11 Ad%aita Vedanta in 2a6a 4panis6ad
9.12.12 Ad%aita Vedanta in /ir%A/a 4panis6ad
10.12.13 Ad%aita Vedanta in 2a6AnArAya/a 4panis6ad
11.12.14 Ad%aita Vedanta in ;a&Ala 4panis6ad
12.12.1' Ad%aita Vedanta in 2udgala 4panis6ad
13.12.1B Ad%aita Vedanta in Aruni (Aruneyi) 4panis6ad
14.12.1= Ad%aita Vedanta in Atma 4panis6ad
15.12.1C Ad%aita Vedanta in :ar%asara (:ar%a#sara) 4panis6ad
16.12.19 Ad%aita Vedanta in -aram6ansa 4panis6ad
/e1 -age$ 0andom Duotes 6as &een (reated
:ome (6anges in ot6er pages 4nderstanding Ad%aita and .ispelling .ou&ts 6a%e &een made.
/ota&le (6anges in(ludes 5uotes "rom :6ri 6andras6e+6arendra :aras1ati, :6an+ara(6arya o" Fan(6i
Fama+oti -eet6a, :6ri 6andras6e+6arendra :aras1ati o" :6ringeri -eet6a, Duotes "orm :6an+ara .ig%i3ay &y
2ad6a% Vidyaranya, :idd6anta :indu o" 2ad6usudan :aras1ati and Duote &y :6ri :ures61ara(6arya (%Artti+a#
+Ara) "rom 6is %Artti+a on Br. 4p.
Page 9 of 400
Understanding Advaita - Disclaimer
.is(laimer
86e aut6ors are not an aut6ority in :pirituality. 86ey are &ot6 sAd6a+a#s (see+ers o" trut6). 86is 1or+ is an
attempt to (olle(t in"ormation related to Ad%aita Vedanta in one pla(e. Duotes used in t6is 1or+ are ta+en
"rom in"ormation a%aila&le on internet, put on pu&li( domain, mostly &y t6ird party. 86e intention to use t6is
1or+ is not to ma+e any (ommer(ial &ene"it, &ut to present Ad%aita Vedanta positi%ely. 86oug6 (are is &een
ta+en to gi%e (orre(t in"ormation, aut6ors are not responsi&le "or any misin"ormation gi%en in t6is 1or+, 16i(6
is unintentional.
/ature o" -ro3e(t and -u&lis6ing :trategy
In &rie", t6is guide or pro3e(t aims to gi%e pointers. 86is 1or+ is not aimed to &e an aut6enti( guide. -u&lis6ing
strategy is to pus6 "re5uent minor updates, on t6e "ly i.e. as and 16en t6ey 6appen. It is an open personal
dairy.
86is pro3e(t is done on %olunteer &asis, in "ree time, 1it6 no intention o" gaining (ommer(ial &ene"it. 86e idea
is to (onstantly upgrade t6e 1or+, as and 16en time permits. *e pus6 "re5uent minor updates. 86is approa(6
is against (on%entional pu&lis6ing, yet 1e 6a%e reason "or t6is approa(6. 86e idea is to gi%e as mu(6
in"ormation as possi&le and a(t as a roug6 re"eren(e, 1it6 a 6ope to en(ourage readers to underta+e study o"
:6astra#s. 86is is also t6e reason "or pus6ing un"inis6ed updates 1it6 un(orre(ted typos or not pro%iding
sans+rit %erses. *e 3ust 1ant to point out dire(tion so t6at interested reader (an (6e(+ out s6astra#s 1it6
translations "rom respe(ted and aut6enti( aut6ors and sour(es. *e are not 1or+ing on t6is pro3e(t as a
pro"essional nor 1e intend to pu&lis6 t6is 1or+ in print media. Aur aim is to gi%e ma7imum in"o, 16i(6 ma+es
easier to sear(6, t6ere&y sa%ing a lot o" time sear(6ing in &oo+s. :in(e t6e intention is to sa%e time spend in
sear(6ing, e%en a "e1 5uotes are a good reason to pus6 "or anot6er update.
*e &elie%e in openness and transparen(y. @en(e 1e put 0e(ent :ite A(ti%ity pu&li(, 16i(6 is generally +ept
(on"ined to aut6ors and 1e&masters.
4pdating and 4ploading .odt and pd" is time (onsuming and 6en(e (urrent %ersion a%aila&le "or do1nload
may not &e updated to latest %ersion. @en(e in 6ome page 1e 6a%e mentioned %ersion num&er o" 1e&site and
%ersion num&er o" odt and pd" "iles.
-d"s on :(ri&d and :lides6are are not as "re5uently updated as a%aila&le in do1nload se(tion o" 1e&site.
Page 10 of 400
Understanding Advaita - Credits
redits
I surrender and pray to -ara&ra6man and my 9uru "or 6is in"inite gra(e and tea(6ings on Ad%aita.
I 1ould also li+e to t6an+ :6ri Vidyas6an+ara :underasan 3i, maintainer o" Ad%aita#%edanta.org "or pro%iding
use"ul in"ormation and gi%ing us ad%aita#%edanta mailing list. I 1ould also li+e to e7tend my t6an+s, &ut not
limited to, t6e (reators o" 1e&sites dedi(ated to Ad%aita &y
6ttp$HH111.+ama+oti.orgH
6ttp$HH111.+ama+otimandali.(omHad%aitaHad%aitaIinde7.6tml
6ttp$HH111.sa(red#te7ts.(omH6inHinde7.6tm
6ttp$HH111.astro3yoti.(omH
6ttp$HH202.3.==.102Ha(5uiaH<5JnodeH20 # 9ita :uper :ite Beta 2.0
6ttp$HHspo+ensans+rit.de # :ans+rit , >nglis6 .is(tionary
Ad%aita As6rama and 0ama+ris6na mission
I am also t6an+"ul to 1e&sites li+e and ot6er similar sites t6at 6a%e upload spiritual (ontent "rom :ri
0ama+ris6na mission, 1or+s o" :6ri :./ :6astri, :6ri -. 2. 0am(6andar and ot6er aut6ors.
I 1ould li+e to t6an+ all t6ose 16o 6a%e (ontri&uted to ad%aita and 6a%e uploaded arti(les, 1e&site, "orums,
dis(ussion groups, &logs, et(.
I 1ould li+e to t6an+ :6ri 9aura% 8i1ari "or ta+ing interest in t6is pro3e(t and 6elping me in typing 1ords in
sans+rit and in (orre(ting typos.
Page 11 of 400
Understanding Advaita - Credits
8a&le o" ontents (8A)
8A is auto#generated &y !i&reA""i(e as per @eadings gi%en to 8itles i.e. @1, @2, @3 and @4. -lease "ind 8A on
ne7t -age.
Page 12 of 400
Understanding Advaita - Table of Contents (TOC)
8a&le o" ontents (Inde7)
A&out Version /um&ers.............................................................................................................................................. 2
6anges :in(e !ast Version......................................................................................................................................... 3
6anges :in(e Version 10.0.0.&............................................................................................................................. 3
6anges :in(e Version 9.0.0.&............................................................................................................................... 3
6anges :in(e Version C.1.0................................................................................................................................... 4
6anges :in(e Version C.0.0................................................................................................................................... '
6anges :in(e Version =.0.4................................................................................................................................... B
6anges :in(e Version B.0.1................................................................................................................................... B
6anges :in(e Version '.1.0................................................................................................................................... =
6anges :in(e Version 4.0.0................................................................................................................................... =
6anges :in(e Version 3.0.0................................................................................................................................... =
.is(laimer..................................................................................................................................................................... 9
/ature o" -ro3e(t and -u&lis6ing :trategy.................................................................................................................. 9
redits........................................................................................................................................................................ 10
8a&le o" ontents (8A)............................................................................................................................................. 11
Introdu(tion............................................................................................................................................................... 20
4nderstanding Ad%aita.............................................................................................................................................. 24
:alutations to -aram 9uru # 9uru 9ita................................................................................................................ 24
*6at is Ad%aita Vedanta....................................................................................................................................... 24
Bra6man................................................................................................................................................................ 29
/irgu/a &ra6man ( ).................................................................................................................. 29
&6eda s6ruti ( 3)$.............................................................................................................................. 33
a#&6eda s6ruti ( 3)$........................................................................................................................ 33
g6a8a+a s6ruti ( 3)$........................................................................................................................ 33
sagu/a &ra6man ( ) # Is6%ara ().................................................................................................. 34
-osition o" Is6%ara in Ad%aita......................................................................................................................... 34
2aya and 2it6ya (||,|).............................................................................................................................. 34
nitya and anitya (#)............................................................................................................................. 3B
VairAgya and do:a#dars6an (| # | H , .ispassion and "ault "inding)..................................................3C
;i%a (H|)................................................................................................................................................................ 40
*6y I am not ;i%a<........................................................................................................................................... 41
A6am ?I? and A6am+Ara ?I#ness?, ?I am .oer?, ?>go?............................................................................................. 41
Atman.................................................................................................................................................................... 42
mo+s6a (|H, mo7a)............................................................................................................................................. 42
86ree 8ypes o" %AsanA#s (||, .esires) and t6eir renun(iation...................................................................... 43
86ree !e%els o" 8rut6s.......................................................................................................................................... 44
Vya%a6Ari+a :atya........................................................................................................................................... 44
-rAti&6Asi+a :atya........................................................................................................................................... 44
-AramArt6i+a :atya......................................................................................................................................... 44
;i%anmu+ti and Vide6a 2u+ti............................................................................................................................... 4'
*6om to :urrender<............................................................................................................................................ 4'
Page 13 of 400
*6y 86eory o" Ad%aita is rig6t............................................................................................................................. 4'
A((eptan(e o" :i7 -ramanas........................................................................................................................... 4B
2imamsa ................................................................................................................................................... 4=
4ni5ueness o" Ad%aita.......................................................................................................................................... 4=
%Ada#s # 86eories o" reation............................................................................................................................... 49
Aram&6a %Ada................................................................................................................................................. 49
pari/Ama %Ada................................................................................................................................................ 49
Vi%arta %Ada..................................................................................................................................................... 49
a3Ata %Ada........................................................................................................................................................ 49
Is Ad%aita "or e%ery&ody<..................................................................................................................................... '1
Ad%aitins ne%er (ompare (apa(ity o" ;nani 1it6 a%atAra............................................................................... '4
Ad%aita as+s one to rise a&o%e d%aita............................................................................................................ ''
sAd6ana atu:68a %ar/ana ("our 5ualities to pra(ti(e ad%aita)........................................................................ 'B
:na+e# 0ope Analogy # A per"e(t e7ample to e7plain Ad%aita............................................................................ '=
8ru/a#;antu /yAya and Feet#Bramar /yAya....................................................................................................... B0
1. 8runa#;antu /yaya (aterpillar la1)............................................................................................................ B0
2. Feet#Bramar /yaya..................................................................................................................................... B0
:u&tle -oints......................................................................................................................................................... B0
Is61ara does not depend upon anyt6ing ?>lse? "or (reation o" uni%erse..........................................................B3
86ree -at6s........................................................................................................................................................... B3
a3Ata %Ada$ 2o+s6a # a ma6a&ranti (great illusion)............................................................................................ B4
Va(6yart6a and !a7yart6a.................................................................................................................................... B'
But 1e 6a%e 6eard so mu(6 a&out mAyA (maayaa). *6y is mAyA tal+ed too mu(6<......................................BB
:u&tle points "or sin(ere ad%aita meditators...................................................................................................... B=
4pades6as are gi%en "rom Ad6i+Ara &6eda............................................................................................................. BC
ad6yAropa apa%Ada # Anly onsistent 8raditional 8ea(6ing o" Adi :6an+ara B6aga%adpAda..............................=1
Is61ara is /eutral says 9ita............................................................................................................................ =1
Fris6na taug6t &ot6 d%aita and ad%aita. .................................................................................................................. =2
Bot6 sides o" (oin 6as to &e understood.................................................................................................................. =4
0eason &e6ind :6rutis, :mritis and -uranas praising one -ersonal deity........................................................='
ad6yAropa apa%Ada # A onsistent 8raditional 8ea(6ing......................................................................................... ==
ad6yAropa apa%Ada # Anly onsistent 8raditional 8ea(6ing as taug6t &y Adi :6an+ara B6aga%adpAda........==
Bra6man (an &e des(ri&ed only in a negati%e 1ay....................................................................................... ==
ad6yAropa apa%Ada in B6aga%ad 9ita........................................................................................................... =C
@o1 1as t6is traditional 2et6od dis(o%ered<............................................................................................... C1
@o1 is t6is met6od 8raditional<..................................................................................................................... CB
ad6yAropa apa%Ada in all 10 (ten) 4panis6ads.................................................................................................. C=
ad6yAropa apa%Ada in Bri6adAra/ya 4panis6ad.............................................................................................. CC
ad6yAropa apa%Ada in Bri6adAra/ya 4panis6ad.............................................................................................. CC
ad6yAropa apa%Ada in Isa 4panis6ad................................................................................................................. C9
ad6yAropa apa%Ada in Fena 4panis6ad............................................................................................................. C9
ad6yAropa apa%Ada in Fat6a 4panis6ad............................................................................................................ 90
ad6yAropa apa%Ada in -ra:/a 4panis6ad (-ras6na 4panis6ad)......................................................................92
ad6yAropa apa%Ada in 8aittiriya 4panis6ad....................................................................................................... 93
ad6yAropa apa%Ada in Aitareya 4panis6ad........................................................................................................ 93
ad6yAropa apa%Ada in 2unda+a 4panis6ad...................................................................................................... 94
ad6yAropa apa%Ada in 2andu+ya 4panis6ad.................................................................................................... 9B
ad6yAropa apa%Ada in 6andogya 4panis6ad................................................................................................... 9=
ad6yAropa apa%Ada in :%etas%atara 4panis6ad................................................................................................. 9C
Page 14 of 400
ad6yAropa apa%Ada in 2a6a /arayana 4panis6ad......................................................................................... 101
ad6yAropa apa%Ada in Amrit Bindu 4panis6ad................................................................................................ 102
ad6yAropa apa%Ada in Bra6ma 4panis6ad...................................................................................................... 104
ad6yAropa apa%Ada in Faus6ita+i Bra6mana 4panis6ad................................................................................ 104
ad6yAropa apa%Ada in :rimad B6Aga%atam..................................................................................................... 10'
2editati%e ;ourney o" an Ad%aita Vedantin............................................................................................................ 10=
81o types o" sAd6anA (an &e pra(ti(ed &y Ad%aita Vedantin............................................................................... 10=
1. A2.............................................................................................................................................................. 10=
86e ;ourney.............................................................................................................................................. 10C
2. /eti#neti..................................................................................................................................................... 109
Is :ri 0amana 2a6ars6i?s 8ea(6ing 8raditional<............................................................................................... 110
*6y is renun(iation important "rom &eginning<.............................................................................................. 113
?.ire(t >7perien(e? %Hs ?Intelle(tual 4nderstanding?......................................................................................... 11'
?/egation? and not ?0e3e(tion?....................................................................................................................... 11B
Ad%antage o" :inging or !istening to B6a3ans, .e%otional :ongs, @ymms and :totras..................................11=
Ad%aita, reation and it?s -ra(ti(a&ility.................................................................................................................. 11C
-ranams................................................................................................................................................................... 11C
)or (on%enien(e, t6e arti(le is di%ided into t1o parts........................................................................................... 11C
-A08 I # >7plaining Ad%aita, 86eory o" reation and .uality............................................................................ 11C
Duestions and .ou&ts................................................................................................................................... 119
:6ruti @inting non#duality 16ile e7plaining reation.................................................................................. 120
Veiling ((o%ering) o" :el" &y Ignoran(e......................................................................................................... 120
86e dual statements also point to non#duality............................................................................................ 121
*6y t6e +no1ledge o" :el" 0ealiKation is supreme<.................................................................................... 122
86en 16y 8ea(6 86eory o" reation i" it is illusion<..................................................................................... 122
)e1 1ords on ?Illusion?.................................................................................................................................. 123
/eo -6ilosop6y............................................................................................................................................. 123
-A08 II # -ositi%e Approa(6................................................................................................................................ 124
-ra(ti(al Ad%aita............................................................................................................................................ 124
Adi :6an+ara # 86e ;agad 9uru..................................................................................................................... 124
Ad%aita is not "or e%ery&ody......................................................................................................................... 12'
!ets return to pra(ti(al 1orld and start our 3ourney 1it6 -rayers.............................................................12'
learing A((usations E .ou&ts............................................................................................................................... 12B
A /ote to 0eaders............................................................................................................................................... 12B
Duoting -adma -urana to a((use Adi :6an+ara # 0e"utation o" mAyA%Adam asat:Astra2 -ra((anam
&aud6am u(6yate............................................................................................................................................... 12=
!ets e7plore related %erses "rom -adma -urana "or &etter understanding..............................................129
Is Ad%aita non#%edi(<............................................................................................................................... 13'
A((eptan(e o" all si7 pramanas o" 2imamsa............................................................................................... 13'
*e need all types o" Fno1ledge................................................................................................................... 13B
!ast message o" Adi :6an+ara B6aga%adpAda............................................................................................. 13B
Adi :6an+ara # A ;agadguru........................................................................................................................... 13=
Anot6er A((usation on our a(6arya is t6at # Adi :6an+ara &e(ame Vais6na%a during 6is last years.......140
:6i%a 9ita, a part o" -adma -urana tea(6es ad%aita................................................................................... 141
-re :6an+ara Ad%aitins ................................................................................................................................ 143
:6an+ara(6arya is a((used as 6idden#Budd6ist.......................................................................................... 14'
9au.apAda is a((used as 6idden#Budd6ist................................................................................................. 14B
81o types o" 9rant6s and ommentaries are (reated................................................................................ 14C
Adi :6an+ara?s tea(6ings are not (onsistent................................................................................................ 149
:6an+ara 1as dogmati( ............................................................................................................................... 149
Page 15 of 400
.e%otional *or+s &y Adi :6an+ara......................................................................................................... 149
Ad%aita parampara starts 1it6 /arayana as "irst guru ......................................................................... 149
/ot A"raid to 1rite a&out praises to VAsude%a....................................................................................... 1'0
@umility o" Adi :6an+araa....................................................................................................................... 1'0
@armoniKing all pat6s # :martism........................................................................................................... 1'1
Ved Vyas e7tending li"e o" :6an+ara "or 1B more years......................................................................... 1'1
Adi :6an+ara /e%er 0e3e(ted .%aita....................................................................................................... 1'2
>sta&lis6ing 4 mat6s in t6e "our 5uadrants o" our (ountry...................................................................1'4
Adi :6an+ara?s message in a nuts6ell..................................................................................................... 1'4
*6y 8emples are needed i" 9od is omnipresent<.................................................................................. 1''
1. Aram&6a %Ada$..................................................................................................................................... 1'B
2. pari/Ama %Ada.................................................................................................................................... 1'B
3. Vi%arta %Ada.......................................................................................................................................... 1'B
4. a3Ata %Ada............................................................................................................................................. 1'=
:6an+ara(6arya only 1anted us to rise a&o%e d%aita................................................................................. 1B1
I" you 1al+ o" Ad%aita pat6 you 1ill loose all your rasa and Ananda.........................................................1B2
)inally "ollo1ers o" Adi :6an+ara are a((used as L8yranni(al people 16o &urned do1n monastries,
destroyed (attle and +illed 1omen and (6ildrenL ...................................................................................... 1B3
I" you 1al+ o" Ad%aita pat6 you 1ill loose all your rasa and Ananda.........................................................1B4
)inally "ollo1ers o" Adi :6an+ara are a((used as L8yranni(al people 16o &urned do1n monastries,
destroyed (attle and +illed 1omen and (6ildrenL ...................................................................................... 1B4
Ad%aita ;nana needs no B6a+ti..................................................................................................................... 1B'
.i""eren(e &et1een Budd6ism and Ad%aita...................................................................................................... 1BC
mAyA%Ada and &ra6ma%Ada.............................................................................................................................. 1B9
Bra6man H Atman is not :6unya says 0i&6u 9ita, Anu 9ita and Gog Vasist6a...........................................1=1
mA6A%A+ya # :ar%am +6alu#idam &ra6ma is &rama%Ada and not mAyA%Ada...........................................1=4
Bra6ma B6aa%a............................................................................................................................................. 1=4
Importan(e o" 9uru 8at%a (Atma 8at%a, Bra6man)...................................................................................... 1=4
0e"uting aut6ority o" s(ripture on &asis o" dating and (lassi"i(ation...............................................................1=9
All 10C 4panis6ads are aut6enti(................................................................................................................. 1C1
-urA/a#s and 4pa#purA/A#s are aut6enti( too.......................................................................................... 1C4
/o purAnA is superior or in"erior................................................................................................................. 1C'
lassi"i(ations o" -uranas in -adma -urana and 2atsya -urana..........................................................1CC
Interpolations in -adma -urA/a............................................................................................................ 190
:6i%a is none ot6er t6an Bra6man.......................................................................................................... 191
Anya#de%ata 1ors6ip, Vai+unt6a and param pada in 9ita............................................................................... 191
:6i%a and adoption o" /a6i /inda /yaya &y a(6aryas ............................................................................... 19B
>a(6 "orm o" 9od 6as distin(ti%e -ersonality.............................................................................................. 19C
?I? or ?2e? in 9ita (an &e ta+en as ?Bra6man?..................................................................................................... 19C
Veda or Agama, 16i(6 is supreme aut6ority<................................................................................................... 209
All s(6ools during Adi :6an+ara?s time 1ere ad%aiti(....................................................................................... 211
.%aita, Visistad%aita and Ad%aita are steps leading to ultimate trut6.............................................................212
86eir logi(al "alla(y is a stra1man..................................................................................................................... 213
Ad%aita in :6astras................................................................................................................................................... 214
)our ma6A%A+yAs............................................................................................................................................... 214
A2....................................................................................................................................................................... 21B
Page 16 of 400
Ad%aita in B6aga%ad 9ita................................................................................................................................... 21B
Bra6man in B6aga%ad 9ita................................................................................................................................ 21=
/eutrality o" Is61ara H Bra6man in 9ita........................................................................................................... 21C
B6aga%an tal+s o" t6is 1orld as 2e(6ani(al...................................................................................................... 219
B6aga%an Fris6na e7plains A2 in B6aga%ad 9ita and 4ttara 9ita..................................................................219
Fris6na tal+s a&out Ad%aita and 2aya in :rimad B6aga%atam........................................................................ 220
2ore Verses "rom :rimad B6aga%atam o" Ad%aita /ature ........................................................................ 221
Ad%aita in 9uru 9ita........................................................................................................................................... 222
9uru 8at%a and Bra6man in 9uru 9ita......................................................................................................... 222
9lories o" -aram 9uru.................................................................................................................................. 22'
9uru is a&o%e Bra6ma, Vis6nu and :6i%a.................................................................................................... 22B
)ruitlessness o" sad6ana done 1it6out t6e +no1ledge o" :el"...................................................................22B
:6i%a, :6a+ti and 9uru are one and same says 9uru 9ita ......................................................................... 22B
Ad%aita in 0i&6u 9ita.......................................................................................................................................... 22=
Ad%aita in At6er 9itas........................................................................................................................................ 22C
Ad%aita in A%ad6uta (A%ad6oot) 9ita............................................................................................................ 22C
Ad%aita in :ri 0ama 9ita also (alled as sruti#sara#sangra6a....................................................................... 229
Ad%aita in @anumad 9ita.............................................................................................................................. 229
Ad%aita in :6i%a 9ita "rom -adma -urana................................................................................................... 230
Ad%aita in 4ttara 9ita.................................................................................................................................... 233
Ad%aita in Anu 9ita........................................................................................................................................ 23C
Ad%aita in 4dd6a%a 9ita................................................................................................................................ 240
Ad%aita in Ad6yAtma rAmAya/a and tArA gItA........................................................................................... 241
Ad%aita and A3aata Vaad in As6ta%a+ra 9ita................................................................................................ 242
Ad%aita in Goga Vasist6a................................................................................................................................ 24'
Ad%aita in 10 (ten) mu+6ya (ma3or) 4panis6ads .............................................................................................. 249
Ad%aita Vedanta Is6A%Asya 4panis6ad........................................................................................................ 249
Ad%aita Vedanta in Fena 4panis6ad # I may not deny Bra6man and Bra6man do not deny me.............2'2
Ad%aita Vedanta in Fat6a 4panis6ad (+at6opanis6ad)................................................................................ 2'2
Ad%aita Vedanta in -ras6na 4panis6ad....................................................................................................... 2''
Ad%aita Vedanta in 2unda+a 4panis6ad..................................................................................................... 2'B
Ad%aita Vedanta in 2andu+ya 4panis6ad.................................................................................................... 2'=
Ad%aita Vedanta in 8aittiriya 4panis6ad....................................................................................................... 2'=
Ad%aita Vedanta in Aitareya 4panis6ad....................................................................................................... 2'9
Ad%aita Vedanta 6andogya 4panis6ad...................................................................................................... 2'9
Ad%aita Vedanta Bri6adAra/ya 4panis6ad.................................................................................................. 2B3
Ad%aita in ot6er 4panis6ads.............................................................................................................................. 2B'
:%etas6%atara 4panis6ad on Bra6man as Is61ara..................................................................................... 2B'
Ad%aita in 2u+ti+a 4panis6ad (2u+ti+opanis6ad)...................................................................................... 2BB
Ad%aita in nirAlam&opani:6ad..................................................................................................................... 2BB
Ad%aita and A3aata %Ada in te3o&indu 4panis6ad........................................................................................ 2BB
Ad%aita in Amrit Bindu 4panis6ad............................................................................................................... 2B=
Ad%aita Vedanta in Ad6yAtma 4panis6ad.................................................................................................... 2BC
Ad%aita Vedanta in Atma Bod6 4panis6ad.................................................................................................. 2B9
Ad%aita Vedanta in Gog 8at%a 4panis6ad..................................................................................................... 2=0
Ad%aita Vedanta in Faus6ita+i Bra6mana 4panis6ad................................................................................. 2=0
Ad%aita Vedanta in Bra6ma 4panis6ad........................................................................................................ 2=2
Page 17 of 400
Ad%aita Vedanta in 2a6a 4panis6ad............................................................................................................ 2='
Ad%aita Vedanta in /ir%A/a 4panis6ad....................................................................................................... 2='
Ad%aita Vedanta in 2a6AnArAya/a 4panis6ad........................................................................................... 2=B
Ad%aita Vedanta in ;a&Ala 4panis6ad........................................................................................................... 2==
Ad%aita Vedanta in 2udgala 4panis6ad...................................................................................................... 2=C
Ad%aita Vedanta in Aruni (Aruneyi) 4panis6ad............................................................................................ 2=C
Ad%aita Vedanta in Atma 4panis6ad............................................................................................................ 2=9
Ad%aita Vedanta in :ar%asara (:ar%a#sara) 4panis6ad................................................................................ 2C2
Ad%aita Vedanta in -aram6ansa 4panis6ad................................................................................................ 2C4
Ad%aita Vedanta in Fai%alya 4panis6ad....................................................................................................... 2C'
on(lusion.......................................................................................................................................................... 2CB
A re5uest to respe(ted readers......................................................................................................................... 2C=
A re5uest to Indians........................................................................................................................................... 2CC
A @um&le 0e5uest$ Adopt /a6i /inda /yaya................................................................................................... 2C9
0andom Duotes....................................................................................................................................................... 292
Amrit Bindu 4panis6ad................................................................................................................................. 292
8e3o Bindu 4panis6ad................................................................................................................................... 292
Ad6yAtma 4panis6ad.................................................................................................................................... 292
6andogya 4panis6ad.................................................................................................................................. 293
-ara Bra6ma 4panis6ad e7plains inner meaning o" sa(red t6read 4pnayana.........................................293
Goga 6udamani 4panis6ad e7plains A2 H A42 and Bra6man................................................................293
Anot6er 1ay to understand Adi :6an+ara......................................................................................................... 29'
Bra6man in 4panis6ads.......................................................................................................................................... 29C
Bra6man and reation............................................................................................................................................ 29C
Bra6man as su&stratum o" all ................................................................................................................................ 300
.i""erent !e%els o" 8rut6s........................................................................................................................................ 300
Bra6man as All......................................................................................................................................................... 301
.e"inition o" -urus6a............................................................................................................................................... 303
/irgu/a Bra6man as Is6%ara.................................................................................................................................. 303
:el" is Bra6man........................................................................................................................................................ 30'
2 Bra6mans M 81o Bra6mans M 81o le%els o" t6e unmeni"ested.......................................................................... 30'
on(epts o" Ad%aita in :6astras................................................................................................................... 30=
Bra6man................................................................................................................................................................... 30=
Duestioning Aut6enti(ity o" 1or+s attri&uted to Adi :6an+ara............................................................................. 309
Are all t6e 1or+s attri&uted to Adi :6an+ara B6aga%adpad a(tually 6is (ompositions<................................309
4nusual (apa(ity o" intense mental (on(entration o" 0ealiKed :aints and Intuiti%e Fno1ledge..............309
2a6a%atar Ba&a3i..................................................................................................................................... 310
:1ami Vi%e+ananda................................................................................................................................. 310
:riram :6arma A(6arya........................................................................................................................... 311
:ri Auro&indo........................................................................................................................................... 312
Valmi+i...................................................................................................................................................... 312
:ri 0ama+ris6na....................................................................................................................................... 312
:ri 0amana 2a6ars6i............................................................................................................................... 313
Adi :6an+ara............................................................................................................................................. 313
-oet and -rea(6er......................................................................................................................................... 313
2et6ods o" e%aluation "or determining aut6enti(ity........................................................................................ 31'
Bra6ma :utra B6A:ya as de#"a(to :tandard "or (omparing 1or+s..................................................................31B
Page 18 of 400
Brie" list o" 1or+s attri&uted to Adi :6an+ara................................................................................................... 31B
ommentaries$ onsidered Aut6enti(......................................................................................................... 31B
ommentaries$ Aut6enti(ity .ou&t"ul.......................................................................................................... 31B
-6ilosop6i(al *or+s$ onsidered Aut6enti(................................................................................................ 31=
.e%otional and At6er *or+s$ onsidered Aut6enti(................................................................................... 31=
.e%otional and *or+s$ Aut6enti(ity dou&t"ul.............................................................................................. 31C
>7planation "or di""erent 1riting style t6an Bra6ma :utra B6A:ya.................................................................319
As a laymen, 16at s6ould I do<......................................................................................................................... 321
0e"eren(es (ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama..............................................322
0e"eren(es (om&ined)...................................................................................................................................... 322
-uranas............................................................................................................................................................... 323
4panis6ads......................................................................................................................................................... 324
:mritis................................................................................................................................................................. 32'
0amanaya........................................................................................................................................................... 32'
2a6a&6arata....................................................................................................................................................... 32'
2is(ellaneous..................................................................................................................................................... 32B
Adi :6an+ara -rea(6ed :marta .6arma................................................................................................................ 32=
Adi :6an+ara -rea(6ed :marta .6arma........................................................................................................... 32=
:marta and :6anmata........................................................................................................................................ 32=
:ome -ersonal 86oug6ts.................................................................................................................................... 32C
Adi :6an+ara B6aga%adpada 1as not a :6ai%a, nor a Vais6na%a, nor a :6a+ta..............................................329
smArta # a -4r/a %aidi+a d6arma..................................................................................................................... 329
>a(6 )orm o" 9od 6as .istin(ti%e 6ara(teristi(s............................................................................................. 331
But 6o1 (an attri&utes 16i(6 are generally related to :6i%a &e (onsidered as t6at o" Vis6nu, one may
as+. ................................................................................................................................................................ 332
*rong interpretation o" Adi :6an+ara B6aga%adpada?s (ommentary leads to erroneous (on(lusion....334
!ord :6i%a and 2aa -ar%ati is Is6%ara says Adi :6an+ara in Fena 4panis6ad................................................33'
!ord :6i%a is Atman, Bra6man and -aramatma, t6e supreme :el" says Adi :6an+ara in 9ita......................33B
Adi :6an+ara?s Interpretation o" :6i%a and 0udra in Vis6nu :a6asranama....................................................33=
Introdu(tory %erses o" Vis6nu :a6asranama............................................................................................... 33=
23 H +e:a%a............................................................................................................................................. 33C
2' sar%a................................................................................................................................................... 339
2B H :ar%a................................................................................................................................................... 339
2= H :i%a.................................................................................................................................................... 339
3C H :am&6u.............................................................................................................................................. 341
B4 H| >:Ana.............................................................................................................................................. 341
114 F5 0udra................................................................................................................................................ 342
'C2 H|=3 :Anta6.......................................................................................................................................... 342
'C4 H|=3 :Anti6......................................................................................................................................... 343
B00 H :i%a.................................................................................................................................................. 343
:6i%a, Vis6nu and Bra6ma are same says Adi :6an+ara in 6is Vis6nu :a6asranama B6as6ya................343
ommon names and some sele(ted names in :6i%a :a6asranama................................................................344
:6i%a and Vis6nu........................................................................................................................................... 34'
:6i%a and Bra6ma......................................................................................................................................... 34B
Page 19 of 400
:6i%a and Fris6na.......................................................................................................................................... 34B
:6i%a and Furu+s6etra................................................................................................................................. 34=
:6i%a?s 2a(ro(osmi( "orm (VirA8a :%ar4pa)................................................................................................ 34=
:ome Dualities o" :6i%a................................................................................................................................ 34=
:6i%a and deluge........................................................................................................................................... 34C
:6i%a is e%eryt6ing......................................................................................................................................... 34C
:6i%a as Bra6man.......................................................................................................................................... 34C
:6i%a as -aramAtmAn................................................................................................................................... 349
:6i%a and !inga.............................................................................................................................................. 349
Adi :6an+ara -raises !ord :6i%a as -ara Bra6man in .a+s6inamuirty :totram.............................................3'0
Adi :6an+ara B6aga%adpada on A2, :6i%a and -aramatma in 2andu+ya 4panis6ad..................................3'2
Adi :6an+ara B6aga%adpada -raises :6i%a (:6am&6o) as Is6%ara and (on"irms non#duality 1it6 t6e !ord 3'3
Adi :6an+ara B6aga%adpada -raises e7plains /ama6 :6i%aya in :6i%a -an(6A+s6ara 2antra....................3'4
Adi :6an+ara B6aga%adpada in Veda :ara :6i%a :ta%an praises :6i%a as supreme.......................................3''
2angal :lo+a in :6i%a or Vis6nu :a6asranam points to 9anes6a...................................................................3'B
Bra6ma, Vis6nu and :6i%a appear to &e di""erent due to mAyA says Adi :6an+ara in mAyA pan(6a+am....3'C
-ra:nottara 0atna 2Ali+A de"ines 16o is t6e supreme 9od........................................................................... 3'9
Adopting o" .ou&le :tandards &y 0i%al :(6ools............................................................................................... 3B0
/on#.uality o" :6i%a#Vis6nu stated &y 2ad6usudan :aras%ati....................................................................... 3B1
/on#.uality o" :6i%a#Vis6nu in :uta :am6itA o" :+anda -urA/a....................................................................3B3
VinAya+a in :6an+ara B6A:ya 9.2'.................................................................................................................... 3B'
2aa B6a%ani is supreme in :oundarya !a6iri................................................................................................... 3B'
:6i%a#Vis6nu (/arasim6a) a&6eda in /arasim6a -ur%a 8apaniya 4panis6ad.................................................3B=
:6i%a#Vis6nu (/arasim6a) a&6eda in /arasim6a 4ttara 8apaniya 4panis6ad................................................3B=
on(lusion.......................................................................................................................................................... 3BC
Aut6enti( 4panis6ads and 9itas............................................................................................................................. 3=0
8en -rin(iple 4panis6ads................................................................................................................................... 3=2
At6er Aut6enti( 4panis6ads.............................................................................................................................. 3=3
4panis6ads ommented &y 0e(ent A(Arya#s................................................................................................... 3=3
4panis6ads o" .ou&t"ul Aut6enti(ity................................................................................................................ 3=4
)a+e 4panis6ads................................................................................................................................................. 3=4
/ote$ 86ere is one more upanis6ad &y t6e name :6ailopanis6at. @o1e%er, I do not 6a%e any in"ormation
a&out it. .............................................................................................................................................................. 3=4
0e"eren(es made &y Adi :6an+ara in Bra6ma :utras....................................................................................... 3=4
Aut6enti( 9itas................................................................................................................................................... 3=B
0e"eren(es and :our(es.......................................................................................................................................... 3C0
:our(es "or reading.................................................................................................................................................. 3C0
Page 20 of 400
Understanding Advaita - Introduction
Introdu(tion
/amaste )ello1 Ad%aitins,
86is site is dedi(ated to "ello1 Ad%aitins and aims at gi%ing (lear pi(ture o" Ad%aita, 2editati%e ;ourney o" an
Ad%aita Vedantin, .ispelling .ou&ts, a((usations &y ot6er Vedanti( s(6ools, 9i%ing 0e"eren(es o" :6astras t6at
:upport Ad%aita, as taug6t &y 9au.apadA(6Arya, Adi :6an+ara, 6is su((essors and ot6er modern saints "ollo1ing
8raditional Ad%aita.
A spe(ial page 6as &een dedi(ated to understand a uni5ue traditional tea(6ing passed on to and &y :6ri
9audapada(6arya and Adi :6ana+ra(6arya 3i. 86is met6od 1as re#dis(o%ered &y :ri :a((6idanandendra :aras1ati
:1ami o" @olenarsipur. It is (alled ad6yAropa apa%Ada.
:ite is di%ided into 3 main (ategories$
PART I: Advaita Vedanta

86is part is t6eoreti(al in nature. It is 1ritten in simple and easy to understand language 1it6out mu(6 use o"
5uoting s6astra#s e7(ept t6e last part 16i(6 (lears a((usations on ad%aita. 86is part is not o" polemi(al nature.
a. 4nderstanding Ad%aita
86is se(tion attempts to (orre(tly pro3e(t Ad%aita.
>7plains &asi( (on(ept o" Ad%aita along 1it6 (ommon terminology and de"inition o" &asi( terms used in
ad%aita, as de"ined &y Adi :6an+ara in 6is -ra+ara/a grant6a#s.
It also goes into su&tler details, in &rie", 16i(6 (an &e use"ul "or sin(ere ad%aitins 16o regularly meditate
"or attaining mo+s6a.
:ome )ADs are also in(luded
Ad%aita tea(6es to go &eyond maayaa, &eyond attri&utes and &e "ree "rom (on(epts o" duality and non#duality,
&eyond (1orldly and s(riptural) +no1ledge and ignoran(e. Ad%aita also tea(6es t6at e%eryt6ing else t6at you see
is Bra6man.
Page 21 of 400
Understanding Advaita - b. adhyAropa apavAda - A Consistent Traditional Teaching
&. ad6yAropa apa%Ada # A onsistent 8raditional 8ea(6ing
86is part deals 1it6 uni5ue 8raditional 1ay o" tea(6ing as passed on to and &y &y :6ri 9audapada(6arya and Adi
:6ana+ra(6arya 3i. A((ording to :1ami :a((6idanandendra :aras1ati, it is t6e only (onsistent met6od o"
tea(6ing.
(. 2editati%e ;ourney o" an Ad%aita Vedantin
86is part deals 1it6 2editati%e 3ourney o" an Ad%aita Vedantin. It e7plains meditation on A2 and met6od o"
negation i.e. /eti # /eti along 1it6 ot6er su&tle points.
d. Ad%aita, reation and it?s pra(ti(a&ility
86is part e7plains 5uestions related to t6eories o" (reation 1.r.t ad%aita %edanta and pra(ti(al appli(ation o"
ad%aita %edanta.
e. learing A((usations E .ou&ts
86is part attempts to (lear dou&ts, a((usations and (orre(t misunderstandings.
Ad%aitins are taug6t to remain (alm and neutral 16en someone %er&ally atta(+s t6em. >%ery sin(ere see+er
pra(ti(es 6is H 6er pat6 1it6 "ull "ait6 and de%otion. -ersonal atta(+ (an &e ignored, &ut 16at i" it someone atta(+s
t6e %ery "ait6 you are pra(ti(ing< )or ne1 (omers t6is 1ill &e 5uite a s6o(+.
Vais6na%as 1rongly a((use Adi :6an+ara(6arya &eing a maya%adi and a 6idden Budd6ist.
86ey a((use o" Ad%aita &eing non#%edi(.
86ey in(orre(tly say t6at A%aita is maayaa%aad, t6oug6 it is &ra6ma%aad (niraa+aara and %i%arta and
a3aata %aad)
:ome o" t6em e%en go on to say t6at Adi :6an+ara 1as a demon 16o 1al+ed on eart6 and anyone
"ollo1ing 6is tea(6ings 1ill &e doomed.
:ome e%en go "urt6er t6at "ollo1ers o" :6an+ara as Ltyranni(al people 16o &urned do1n monasteries,
Page 22 of 400
destroyed (attle and +illed 1omen and (6ildrenL # sour(e *i+ipedia arti(le on Ad%aita Vedanta, re"er to
.%aita ##N sear(6 "or ?+ill? and you 1ill "ind t6e a&o%e statement
86e purpose o" 1riting t6is arti(le is t6at I tried to "ind t6e trut6 and 6ad to spend mu(6 time to (olle(t "a(ts t6at
(on(lude$ Ad%aita, as taug6t &y Adi :6an+ara is aut6enti( and is (onsistent 1it6 Vedas, upanis6ads, -uranas and
B6aga%ad 9ita.
@itting &a(+ at a((users is a%oided, as 1e are taug6t to "eel (ompassion and not 6atred. Ane (annot 6a%e lo1er
animal emotions i" one 1ants to progress in spirituality.
I 3ust 1ant to (on%ey t6e (orre(t understanding to "ello1 ad%aitins so t6at 16en anyone tries to de"ame or a((use
Ad%aita or Adi :6an+ara, t6ey +no1 itOs a stra1man. /o one (orre(tly pra(tising Ad%aita, as taug6t &y Adi
:6an+ara(6arya and 6is pre(eptors and %edi( 0is6is 1ill &e doomed, in "a(t, 6e 1ill &e "reed "rom t6e misera&le
(y(le o" &irt6 and deat6 and 1ill sit on t6e pinna(le o" trut6.
PART II: Advaita in shastras
86is part (ontains 5uotes "rom s6astras supporting t6e t6eory o" ad%aita %edanta,
a. Ad%aita in :6astras
:6astras are an aut6ority, any pat6 6as to &e (onsistent 1it6 t6em. Vedas, 4panis6ads and B6aga%ad 9ita are t6e
pillars o" :anatana .6arma. @en(e 0e"eren(e to ad%aita tea(6ings in s6astras 6as to &e pointed out. 0e"eren(es
"rom %arious smritis (&6aga%ad 9ita, 9uru 9ita, 4ttara 9ita, :6i%a 9ita and ot6er lesser +no1n 9itas) and s6rutis
(ma3or and minor upanis6ads) are gi%en. 0e"eren(es "rom :rimad B6aga%atam are also 5uoted.
86is part 6as &een t6e most di""i(ult, not &e(ause it is toug6 to get details, &ut it 6as put me in a "i7. I am trying to
pro%e, a(+no1ledge t6at Ad%aita is aut6enti( and Adi :6an+ara(6arya is genuine. A"ter (olle(ting re"eren(es "rom
s6astras t6at tea(6 Ad%aita, 1e (an say,
'Yes Advaita is authentic, consistent with Vedas and Adi Shankara was one of the reatest !ro!onent of
traditiona" advaita'
86is 1ord Ges, gi%es me pain. It s6o1 t6e a(+no1ledgement. I "eel it is an insult to t6e entire system and t6e great
&elo%ed a(6arya :6ri Adi :6an+ara, as a a3nani (annot 3udge a 3nani, nor one s6ould try to.
86is site is my silent response. It?s an attempt to gi%e (orre(t pi(ture and lea%e it?s dis(retion to t6e reader.
2ore t6an a response, I 6a%e (reated t6is site as I do not 1ant ot6ers to 1aste time (olle(ting re"eren(es "rom
Page 23 of 400
Understanding Advaita - a. Advaita in Shastras
s6astras. A"ter going t6roug6 t6is 1e&site, 5uestioning and a(+no1ledgement s6ould &e repla(ed &y )ait6 and
one s6ould say,
?Ad%aita is aut6enti(, (onsistent 1it6 Vedas and Adi :6an+ara 1as one o" t6e greatest proponent o" traditional
ad%aita?
>%en i" one person 1ould spea+ t6e a&o%e statement "rom 6eart, my 6um&le attempt 1ill &e "ul"illed.
&. 0andom Duotes
86is page is a (olle(tion o" random &ut use"ul 5uotes "rom :6astras. It may also 6a%e some ot6er use"ul
in"ormation ot6er t6an 5uotes "rom s6astras.
!astly, 16ate%er good you "ind is my 9uru?s 9ra(e and 16ate%er negati%e you "ind is my o1n.
(. Bra6man in 4panis6ads
86is page is a (olle(tion o" 1ords (onne(ted to Bra6man in s6astras.
d. on(epts o" Ad%aita in :6astras
86is page attempts to "ind ad%aiti( (on(epts li+e Bra6man, Atman, et( "rom s6astras.
PART III: Works of Adi Shankara
86is page attempts to support 1or+s attri&uted to Adi :6an+ara and 6is prea(6ing o" smArta d6arma.
a. Duestioning Aut6enti(ity o" 1or+s attri&uted to Adi :6an+ara
Page 24 of 400
86is part attempts to s6o1 t6e reason 16y some s(6olars do not (onsider t6e 1or+s attri&uted to Adi :6an+ara
are genuinely a(6arya?s (reation and "inding limitations in t6eir adopted pro(ess "or (riti(al e7amination o" 1or+s.
&. 0e"eren(es (ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama
86is part lists re"eren(es (ited &y :ri Adi :6an+ara B6aga%adpada in 6is Vis6nu :a6asranama &6as6ya.
(. Adi :6an+ara -rea(6ed :marta .6arma
86is part attempts to support t6e (ommon &elie" t6at Adi :6an+ara prea(6ed smArta d6arma.
d. Aut6enti( 4panis6ads and 9itas
Traditionally there are 108 upanishads. Some scholars do not accept all 108 upanishads listed in Muktika
Upanishad. This part tries to under the reason behind their claim and the method adopted by them for critical
study of any shastra before accepting it as a genuine shruti.
2ay t6is 6um&le attempt &ring inner pea(e to )ello1 Ad%aitins and ot6er sin(ere spiritual see+ers. 2ay 1e all
mo%e &eyond t6e realm o" %aad#%i%aad is my 6um&le prayer.
MM 3 3 | F MM
Aum
Indiaspirituality Amrut
!ets &egin our 3ourney &y 4nderstanding Ad%aita
Om Shri Ganeshaya Namah || Om Shri Guru Sharanam || Om Shri Ramakrishna Sharanam || Om Shri Ramana
Maharshi Sharanam || Om Shri Adi Shankara Sharanam || Om Shri Paramatmane Namah
Page 25 of 400
Understanding Advaita - Understanding Advaita
Understanding Advaita
:alutations to -aram 9uru # 9uru 9ita
!et us &egin 1it6 salutations to our 9uru 16o is none ot6er t6an :at#6it#Anand Atma H Bra6man
1 ||( ~3 M
H|| |F 1| UV 3|s1 MM
By 16ose gra(e t6at one realiKes PI am e%eryt6ing, e%eryt6ing is superimposed in me, I o""er my salutations and
1ors6ip to my sel"#realised :atguruOs lotus "eet. (21')
H 4H H|U 4|=|1|| M
| 7=3 | ( 3| MM
)amily traditions, 1ealt6, strengt6, s6astras, relati%es, &rot6ers, # none o" t6ese are use"ul to you at t6e time o"
deat6. :atguru is t6e only sa%iour. (1CC)
7|3|=1 |H|=33 M
7||| | | MM
A !ord, &y t6e gi"t o" t6e lig6t o" +no1ledge, may 86y &lessings &e &esto1ed on me, 16ose eyes are (o%ered &y
t6e (atara(ts o" ignoran(e, and 16ose mind is (aptured &y sense pleasure. (21B)
0e"er 9lories o" -aram 9uru
What is Advaita Vedanta
86e 1ord ?Ad%aita? ( 3 ) means non#duality. It is a p6ilosop6y 16i(6 des(ri&es t6at t6ere is only one reality and
one trut6 i.e. Bra6man. All else is not real, not eternal and is o" transient nature. Bra6man is (6angeless,
"ormless, indi%isi&le, un(6anging, immuta&le, &eyond guna#s (attri&utes), &eyond t6e rea(6 o" ' senses, mind and
Page 26 of 400
&eyond t6e realms o" mAyA (||).
A Q .%aita ( Q 3)J Ad%aita
.%aita ( 3) J .uality,
A#.%aita J not# duality J non#duality
Vedanta means t6e end parts o" Vedas, 16i(6 (ontains t6e essen(e o" Vedas. @ere t6e end part is to &e ta+en as
essen(e and not literally ?end? part.
@en(e, Ad%aita Vedanta (an &e de"ined as a marg (pat6) 16i(6 tea(6es t6e essen(e o" %edas t6at t6ere is one
supreme reality (non#dual) # /irgu/a Bra6man ( ).
Ad%aita Vedanta tea(6es t6at t6is 1orld is transient, temporary, ado&e o" sorro1s, and mit6ya (|). It is due to
t6e po1er o" 9od?s 2aya (illusion) t6at t6is 1orld loo+s di""erent t6an Bra6man. Bra6man alone is reality.
Ad%aita as+s one to raise "rom :6arira &6a%a (H| |) to ;i%a &6a%a (H| |) to Atma B6a%a (H |).
A((ording to Ad%aita, ;i%a (H|) and :6i%a (H, &ra6man, ) are not di""erent. >ntire ad%aita (an &e summed up
in 6al" %erse as
H=| H|| ( | # 7||H||H| #
Bra6ma :atyam ;agan 2it6ya ;i%o Bra6mai%a /a Apara6L # Bra6ma ;nana%ali mala# 20
Bra6man (, t6e A&solute) is alone realR t6is 1orld is unrealR t6e ;i%a (H|) or t6e indi%idual soul is non#di""erent
"rom Bra6man ().
86e "ull %erse is
H=| H|| ( |
U|U3 |=3s # # 7||H||H| #
&ra6ma satyam 3aganmit6yA 3I%o &ra6mai%a nApara6
anena %edyam sa((6Astram iti %edAnta.i/.ima6,Bra6ma ;nana%ali mala# 20
20. Bra6man () is real, t6e uni%erse is mit6ya (|, it (annot &e (ategoriKed as eit6er real or unreal. 86e 3i%a
(H|) is Bra6man () itsel" and not di""erent. 86is s6ould &e understood as t6e (orre(t :Astra (H|U). 86is is
pro(laimed &y Vedanta.
86is 6al" %erse is also "ound in nirAlam&opanis6ad$
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Understanding Advaita - What is Advaita Vedanta
H=| H|| ( | (|H4| # c)
LBra6ma :atyam ;agan 2it6ya ;i%o Bra6mai%a /a Apara6L # nirAlam&opani:6ada # 2C (/iraalam&a 4panis6ad #
2C)
Bra6man (, t6e A&solute) is alone realR t6is 1orld is unrealR t6e ;i%a or t6e indi%idual soul is non#di""erent "rom
Bra6man.
Adi :6an+ara(6arya 1as one o" t6e greatest proponent o" Ad%aita Vedanta. 86oug6 most people sti(+ to Bra6ma
satya, 3agat mit6yA, Adi :6an+ara did not stop at 3agat mit6ya, 6e 1ent on t6e say t6at ;agat satyam. 86is ;agat
satyam is not "rom dual point, &ut "rom atma st6iti (H13). It is (on%eyed &y anot6er ma6A%A+ya
((||4), ( H ) sar%am +6alu#idam &ra6ma i.e. e%eryt6ing else is (also) &ra6man).
#$!ortant conce!ts of Advaita Vedanta that one fre%uent"& co$es across are
1. Bra6man :atyam
2. ;agat 2it6yA
3. ;i%a and Bra6man are not .i""erent
4. Bra6man due to it?s mAyA appears as t6is 1orld.
'. >%eryt6ing else is also Bra6man
B. B. Atman is :at#6it#Ananda and not di""erent "rom Bra6man.
'asic (once!ts of Advaita in )oints
8al+ing in more detail, 6ere are some &asi( (on(epts o" ad%aita$
1. Bra6man is t6e only reality i.e. 8rut6 is one. (e+am :at # 0ig Veda 1.1B4.4B)
2. Bra6man is &eyond 3 guna#s ( |3|3), time, spa(e, mAyA (||), and ' senses.
3. Bra6man is one 1it6out a se(ond. 86ere is no duality in Bra6man ()
4. Bra6man is 1it6out &eginning and end
'. Bra6man is indes(ri&a&le, indi%isi&le, undi%ided, pea(e"ul, immuta&le, in"inite, su&tlest and omnipresent
B. Bra6man is nirA+Ara (||).
=. Bra6man is :at#6it#Ananda :%arupa (|= 1F)
C. Bra6man is 3nana :%arupa (7| 1F).
Page 28 of 400
9. Bra6man 6as independent e7isten(e and does not depend upon anyt6ing else
10. Bra6man 16en 1or+ing t6roug6 mAyA (||), it?s illusionary po1er, is (alled as sagu/a &ra6man ( )
or Is61ara ()
11. mAyA (||) is mit6yA (|) i.e. it is neit6er real nor (ompletely unreal. 86oug6 it is unreal, it appears to &e
real.
12. Bot6 Is61ara and ;i%a 6a%e upAd6i#s (3|)
13. Is61ara (:agu/a Bra6man, ) is not di""erent t6an Bra6man () and is not under t6e spell o" mAyA
(||) i.e. &ound &y mAyA (||) 16om Is61ara (ontrols.
14. mAyA (||) does not 6a%e independent e7isten(e. It depends upon and rest upon Bra6man ()
1'. ;i%a is t6e same Bra6man 16i(6 asso(iates itsel" 1it6 a%id6A mAyA (| ||) i.e. pan(6ama6A&6uta
((|3).
1B. Is61ara 6as B upAd6i#s (3|), &ut is not &ound &y it.
1=. *6en upAd6i#s (3|) o" &ot6 3i%a (H|) and Is61ara () are remo%ed, 16at is le"t is /irgu/a Bra6man
( ) or simply Bra6man ().
1C. -er(ei%ing duality ( 3) is due to error in per(eption. 8e(6ni(ally ;i%a (H|) is not di""erent t6an :6i%a
(Bra6man, H, )
19. Atman (H|) is :at#6it#Ananda (|=) and not di""erent "rom Bra6man ().
20. ?I? atma 16en asso(iates 1it6 3i%a gets trapped into t6is samsAra (|), 16en it asso(iates itsel" 1it6
Bra6man () it merges into &ra6man () loosing it?s indi%idual identity.
21. 86ere are t6ree le%els o" trut6s # %ya%a6Ari+a satya ((| ), prAti&6Asi+a satya (|3| )
and pArmArt6I+ satya (|| )
22. ;i%a 1as ne%er separated "rom Bra6man as Bra6man is indi%isi&le.
24. mAyA (||) or 3i%a (H|) or 3agat (H3) does (ease to e7ist in nir%i+alpa samAd6i ( ~ |). In
ot6er 1ords, e7isten(e o" mAyA (||), 3i%a (H|) and 3agat (H3) are negated in nir%i+alpa samAd6i ( ~
|)
2'. ;nana (7|) (annot &e gi%en as one is already Bra6man (). Atman (H|) is Bra6man (). Anly a3nana
(7|, ignoran(e) (an &e remo%ed.
2B. 86oug6 mAyA (||) is &eginning#less (|) it?s ends in ;nana (7|) i.e. it?s e7isten(e is negated in
nir%i+alpa samAd6i ( ~ |).
2=. >7isten(e o" ;i%a is not eternal
2C. A"ter negation o" 16at is ?not t6is? /eti#/eti (3#3) i.e. /a#iti # /a#iti (|#3 # |#3) meaning ?not#t6is,
not#t6is?, t6at 16i(6 is not atman (H|) or is di""erent t6an ?I? ( ( ), only pure (ons(iousness remains.
Page 29 of 400
Understanding Advaita - What is Advaita Vedanta
8o e7plain t6ese (on(epts, Adi :6an+ara out o" (ompassion (reated pra+ara/a grant6a#s ( T= ). -ra+ara/a
grant6a#s are introdu(tory te7ts t6at gi%e de"initions o" +ey (on(epts o" Ad%aita ( 3). At6er t6an Adi :6an+ara,
6is dis(iples and su((essors 6a%e also (reated some pra+ara/a grant6a#s and 1ritten (ommentaries (&as6ya#s,
|*) and annotations (%Artti+a, |d ). At6ers 6a%e named (ommentary as dipi+A (|) or (6andri+A (=5|),
some (all it as &6a%a pra+As6a (| |H). :u& (ommentary is (alled as lag6u dipi+A (H |), as used &y
some re(ent (ommentators.
8at%a Bod6 (3 4|) is t6e "irst te7t t6at s6ould &e re"erred. !ater Vi%e+ 6udamani ( |) s6ould &e
re"erred. Atma Bod6 (H 4| ), aparo+s6Anu&6uti (|H| 3) is also %ery use"ul. -an(6Adas6i (|H|) &y
%idyAra/ya :1ami (| 1| ) is (onsidered as manual o" ad%aita. At6er pra+ara/a grant6a#s
are /Ais6+armya :idd6i ( * @) &y :ures6%arA(6Arya ( || ) and %A+ya %ritti (|4 d) &y Adi
:6an+ara.
8at%a Bod6 (3 4|) de"ines &asi( (on(epts and terms used in ad%aita ( 3). It ans1ers 5uestions li+e
*6at is ;i%a (H|)
*6at is Atman (H|)
*6at is Bra6man ()
*6at is 2it6ya (|)
*6at is /itya () and a#nitya ()
*6at is satya () and a#satya ()
-an3i+ara/a pra+riyA (| H|) # (reation o" t6is 1orld, &odies # gross (st6u!a, 1 H H|) and su&tle
(su+s6ma, + H|), mana (), anta+ara/a (=3) et( are e7plained.
Vi%e+ 6udamani, t6oug6 a pra+ara/a grant6a ( T=) is %ery long (omprising o" 'C2 slo+a#s (%erses). >%en
t6oug6 it is a pra+ara/a grant6 (| T=) , it (ontains indept6 +no1ledge and is (onsidered as (apa&le o"
gi%ing mo+s6a i" studied t6oroug6ly.
In ad%aita Vedanta, one meditates on t6e :>!) and esta&lis6es 6imsel" in t6e true nature. :ome o" t6em (all it
meditation on t6e a&solute Bra6man. A %edantin does not (onsider 6imsel" di""erent "rom t6e 9od H Atman H
Bra6man. @en(e 6e meditates 1it6 ananya &6A%a (= |), i.e. I am not di""erent "rom Bra6man. ( Qanya
Page 30 of 400
J Q= J =. a Qanya J ananya, notQdi""erent J not#di""erent.
)ollo1ers o" ad%aita pra(ti(e meditation on Aum H Am or pra(ti(e :el" >n5uiry as pres(ri&ed &y :ri 0amana
2a6ars6i
sAd6a+a#s are re5uested to study t6ese pra+ara/a grant6#s &e"ore ta+ing up B6aga%ad 9ita. 86is is ne(essary to
understand 9ita "rom Ad%aita standpoint. :in(e you 1ill "ind t6e e7planation o" &asi( terminology and (on(epts
"rom t6ese &oo+s, detailed e7planation is not intended 6ere. !ets understand t6ese terms in &rie". 0e"eren(es
"rom :6astras may &e gi%en in "uture i" time permits.
So$e ke& words in Advaita are*
Bra6man or nirgu/a Bra6man (, )
Is61ara or sagu/a Bra6man (, )
mAyA and mit6yA (||, |)
3agat (H3)
3I%a (H|)
Atma or Atman (H|)
nitya#anitya ( # )
mo+s6a (|H)
86ree types o" %AsanA#s (||) and t6eir renun(iations
86ree types o" trut6$ %ya%a6Ari+a satya, prAti&6Asi+a satya and pArmArt6i+a satya.
!ets ta+e understand one &y one.
Brahman
Ad%aita de"ines t1o Bra6mans, sagu/a ( ) and nirgu/a ( ). *6en simply 1ritten ?&ra6man? it means
nirgu/a &ra6man.
/irgu/a &ra6man ( )
/irgu/a &ra6man is a (onsidered as "ormless, indi%isi&le, un(6anging, attri&uteless, &eyond mAyA and pea(e"ul.
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Understanding Advaita - NirguNa brahman ( )
Bra6man is :at#6it#Anand
@ere people 1rongly interpret t6e 1ord nirgu/a (attri&uteless) as sunya (Kero) or %oid or &lan+. Bra6man is not
a negati%e state. 4pon (are"ul study o" 9ita and 4panis6ads, it (an &e understood t6at &ra6man is &eyond gu/a#
s ( |3|3). Bra6man is one 1it6out se(ond, it is supreme, pea(e"ul and :at#6it#Anand (3 #3 #H=). Bra6man
is said to &e ine7pressi&le, meaning t6at 1ords (annot des(ri&e it, ' senses (annot e7perien(e it. :o one 6as to go
&eyond t6e realm o" senses, mind and mAyA to e7perien(e oneness 1it6 Bra6man. I" one says t6at ?I am
e7perien(ing pea(e? t6en one is de"ining Bra6man 16i(6 is &eyond ' senses. A &etter 1ord is Bra6man is pea(e.
It is true t6at Bra6man (annot &e de"ined, &ut "or t6e sa+e o" e7planation, ris6is 6a%e made attempts to des(ri&e
&ra6man in a dual tone so t6at dis(iple (an "inally rise a&o%e duality and a&ide in Bra6man. 86e +no1er o"
Bra6man is none ot6er t6an Bra6man itsel".
@ere nirgu/a &ra6man is not to &e (onsidered as negati%e. It is ananda s%arupa (H 1F), &ut you are not
di""erent to e7perien(e it. @en(e t6e 1ord non#dual is used to indi(ate t6at t6ere is no duality o" o&ser%er (7P|,
1itness) and o&3e(t o" o&ser%ation (7?). 8o o&ser%e, 1itness, e7perien(e or see anyt6ing one 6as to &e (ons(ious
o" it. e.g. to see a (ar, your (ons(iousness 6as to &e in t6e p6ysi(al &ody, else i" you are day dreaming, e%en i" (ar
is in "ront i" you, you (annot see it. In t6e same 1ay to e7perien(e or &e a 1itness, (ons(iousness 6as to &e
present i.e. one 6as to &e a1are o" ?o&3e(t o" o&ser%ation?. @en(e t6ere is duality. A"ter t6e o&3e(t o" o&ser%ation
6as merged into o&ser%er only pure (ons(iousness remains. But 6o1 (an t6e o&3e(t merge. Be(ause it is 3ust a
mental pro3e(tion, a "alse per(eption due to illusion o" mAyA (||). *6en one +no1s t6e art o" dis(riminating
real and unreal and see t6e sour(e, one sees Bra6man e%ery16ere. @en(e it is said t6at t6e +no1er o" Bra6man is
not di""erent t6at Bra6man itsel". @en(e it is said t6at sar%am +6alu#idam Bra6man ( H ) #
16ate%er else you see is also Bra6man or e%eryt6ing (else) is Bra6man. It is not di""erent "rom you, it is not
separate "rom you. I" it is made o" same material as you are &ut yet you are di""erent, t6en it 1ould "alsi"y t6e
de"inition o" Bra6man &eing indi%isi&le and immuta&le. @en(e you (annot say t6at ?I am t6e part and Bra6man is
"ull?. 86e (on(ept o" 5ualitati%ely same &ut 5uantitati%ely di""erent 1ill %iolate s6ruti and 6en(e (annot &e
a((epted.
I" you say t6at # t6is is a rose "lo1er. It means t6at you are not rose "lo1er. @en(e you are di""erent t6an rose
"lo1er. In t6e same 1ay 16en you say t6at ?@i I am Amrut?, you use to 1ord ?I? and not ?t6is?. -lease note t6e
di""eren(e. @ere ?I? is asso(iated 1it6 p6ysi(al &ody, as our (ons(iousness is strongly asso(iated 1it6 p6ysi(al
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&ody. @en(e 1e do not say t6at ?86is is Amrut? (e%en t6oug6 re(ently 1e do say # t6is is Amrut, is
is grammati(ally in(orre(t)
Anyt6ing t6at is not you is pointed as ?86is?, 16i(6 is said as ?idam? in sans+rit. 86e pat6 o" ad%aita is sel" en5uiry.
It is (alled as pat6 o" negation # ?/eti # /eti? (3 # 3). nA#iti, nA#iti (|#3, |#3) means ?not t6is, not t6is?.
#dea is to se!arate or dis+associate or detach '#' fro$ that is not '#' . ,ence it is ca""ed as !ath of neation
-of non se"f.. )"ease note that one cannot neate onese"f. /ne cannot den& one's own e0istence as an&
ti$e. ?I? (annot &e negated, only t6at is di""erent "rom ?I? (an &e negated. A"ter negating 16i(6 is ?not you?,
li+e peeling o"" layers o" onion, 16at is le"t is emptyness, 3ust you. >mpty means not6ing more remains to &e
negated. /o1 not6ing t6at (an &e seen is le"t. In ot6er 1ords, t6ere is no ?dras6ya pdArt6a? (%isi&le o&3e(t or
o&3e(t o" o&ser%ation). Findly note t6at in t6is pro(ess, o&ser%er is not negated, 6en(e only t6e o&ser%er remains.
!et us understand t6is 1it6 t6e 6elp o" anot6er e7ample.
/ame and "orm are inter(onne(ted. 86ere is no "orm, 16i(6 does not 6a%e a name and t6ere is no name 16i(6
does not 6a%e a "orm. Bra6man is (alled so only "or understanding and e7planatory purpose. 86e moment 1e
6ere name o" o&3e(t, 1e %isualiKe it?s s6ape. )or e7ample # ?8ree?. As soon as I spea+ t6e 1ord ?8ree?, a s6ape
appears in "ront o" you. A small demonstration 1ill 6elp understand &etter. *6en is say, ?86is is a mango tree?,
mango tree appears in "ront o" you. /o1 remo%e, t6e name 16i(6 is ?mango tree?. *6at remains is 3ust a s6ape.
/o1 remo%e s6ape. Anly t6e +no1ledge t6at t6is 1as mango tree remains. /ot6ing is in "ront o" you. In ot6er
1ords, t6e o&3e(t o" o&ser%ation ?2ango 8ree? is a&sent. Anly t6e o&ser%er remains. 86ere is no se(ond.
86e t6ing t6at remains is 3ust +no1ledge. @en(e Atman is (alled as ;nana#s%arupa (o" nature o" gi%ing +no1ledge).
But one (an only &e a1are o" anyt6ing i" one is (ons(ious o" it. @en(e Atman is pure (ons(iousness.
ons(iousness is t6e one 16i(6 is responsi&le "or any +no1ledge. In ot6er 1ords (ons(iousness 6as t6e 5uality
or nature o" gi%ing +no1ledge. @en(e Atman is also (alled as -ra+as6#s%arupa (o" nature o" lig6t). !ig6t also 6as
nature o" gi%ing +no1ledge. *e 1ant to "ind our 1rist 1at(6, &ut (annot "ind it as t6e room is dar+. *6en you
s1it(6 on lig6t, you (an lo(ate your 1rist 1at(6. !ig6t 6as nature o" gi%ing +no1ledge. It s6ould &e noted t6at
Atman is not lig6t, &ut o" nature o" lig6t in a sense t6at &ot6 lig6t and Atman 6as nature o" gi%ing. In ot6er 1ords,
Atman is responsi&le "or any +ind o" +no1ledge.
1ind"& note that the o2server hi$se"f is not neated, on"& o23ect of o2servation is neated. #t is said that
in 4nana driS5i - 7| 7P . i.e. in state of At$a+ 4nana, sa$sAra - | . is neated. )"ease note that the word
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Understanding Advaita - NirguNa brahman ( )
used is 'neated' and not 'destro&ed'.
@en(e one rea(6es to a (on(lusion, ?A6am &ra6mAsmi? (( |1) meaning ?I am Bra6man? # a ma6a%a+ya.
:in(e t6is ?I? is not6ing &ut pure (ons(iousness, it re"le(ts anot6er ma6Aa+ya # -ra3nAnam Bra6ma (7| )
meaning ?(ons(iousness is &ra6man?. Gou &egan t6is 3ourney &y &eing in duality and you t6oug6t t6at ?I? is
di""erent "rom Bra6man, @en(e 9uru instru(ts you into a ma6A%A+ya ?tat t%am asi? (33 ) meaning ?86at
t6oug6 art? meaning ?you are t6at Bra6man?. A"ter negating 16at is not ?I? , ?I? merges 1it6 Bra6man. Indi%idual
ego merges in Bra6man looses it?s indi%idual identity. Ane (on(ludes t6at ?I? i.e. :el" i.e. ?Atman is Bra6man? i.e.
?ayamAtmA &ra6ma? ( H| ) # anot6er ma6A%A+ya. (:ri 0amana 2a6ars6i says t6at a"ter >go dissol%es,
anot6er ?I#I? springs up spontaneously. But t6is is not ego. it is p4r/a %astu ((ompleteness). @en(e t6is ?I? is
(alled as Atman. 16i(6 is none ot6er t6an Bra6man.)
86ese 4 ma6a%a+yas tal+ a&out t6e unity and oneness Atman (;i%a, H|, H|) and Bra6man (). /ote t6at 6ere
;i%a and Atman are used inter(6angea&ly 16ile ;i%a stands "or Indi%idual :oul, Atman simply means ?I? or ?:el"?.
86is ?I? is asso(iated 1it6 Body, pre(isely ' +os6a#s ( |H, ' &odies), namely
anna#maya +os6a (=|H, p6ysi(al &ody),
prA/a#maya +os6a (||H, energy &ody),
mano#maya +os6a (||H, mental &ody # mana),
%igyAna#maya +os6a (7||H, (ausal &ody, ego, st6u!a s6arira (1 H H|), +ara/a sarira (| H|), linga
sarira (H H|), linga de6a, 3i%AtmA (H|||) , anta+ara/a (=3) and
ananda#maya +os6a (H=|H, &udd6i &ody or &ody o" &liss). Beyond t6ese ' +os6a#s (&odies) is t6e Atman.
*6en ?I? i.e. Atman or :el" asso(iates 1it6 ' &odies and identi"ies itsel" as &ody due to ego, it is (alled as 3i%a (H|).
*6en t6is ?I? asso(iates 1it6 Bra6man, it &e(omes Bra6man (in dual tone 1e (an say, it e7perien(es itsel" as
&ra6man)
A"ter entering into nir%i+alp samAd6i ( ~ |), mind &e(omes dormant and goes to sleep. But it again
arises and pulls (ons(iousness &a(+ into dual 1orld. Ane again 6as to merge again in Bra6man. 86e pro(ess
(ontinues. dormant desires o" t6is and later on past li%es are destroyed. A"ter repeated entering
into nir%i+alpa samad6i, mind is "inally destroyed. *6en t6e meditation is (omplete, one 1a+es up "rom
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meditation and sees t6is 1orld as Bra6man (). >arlier one (learly sees t6is 1orld and does not see Bra6man.
/o1 one sees t6is 1orld as it is a(tually is i.e. Bra6man. In ot6er 1ords, t6e 1orld is not di""erent "rom Bra6man.
Ane is said to 6a%e separated mil+ "rom 1ater. mAyA (1ater, ||) is separated "rom Bra6man ().
86is re"le(ts anot6er ma6A%A+ya # ?sar%am +6alu#idam &ra6ma? ( H ) meaning ?>%eryt6ing else is
(also) Bra6man?
6ithout $ind, there is no eo, without eo, there is no $ind. /ne ceases to e0ist is a2sence of another.
sAd6a+a (|, dis(iple, see+er) &egins 1it6 duality, as one is in duality, later on "inds relation 1it6 :upreme
Bra6man and "inally ends up &eing :upreme Bra6man. @en(e t6ere are t6ree type o" :6rutis (upanis6ads) #
B6eda s6ruti ( 3), g6a8a+a s6ruti 3) and a#&6eda s6ruti ( 3).
2heda shruti - 3.*
B6eda means di""eren(e. &6eda s6ruti, as t6e name suggests tal+s o" 3i%a and Bra6man or is61ara as di""erent. At
times Atman is inter(6angea&ly used 1it6 3i%a &y non#ad%aita a(6aryas.
a+2heda shruti - 3.*
aQ&6eda J a&6eda ( Q J ).
notQdi""erent J non#di""erent or non#dual.
:6rutis or slo+a#s "alling under t6is (ategory de(lare one#ness o" Atman and &ra6man.
ha5aka shruti - 3.*
86e lin+ 3oining &6eda and a&6eda is (alled as g6a8a+a s6ruti. 86ey e7plain t6e lin+ &et1een 3i%Atma (H|||)
and paramAtmA (||) or antaryAmin (=3||). 86ey are so#(alled as t6ey synt6esiKe super"i(ially
(ontradi(tory passages in %edas and upanis6ads.
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Understanding Advaita - saguNa brahman ( ) - Ishvara ()
sagu/a &ra6man ( } # Is6%ara ()
*6en Bra6man does t6e 1or+ o" (reation, preser%ation and destru(tion 1it6 t6e 6elp o" 6is mAyA (||),
Bra6man () is (alled as sagu/a &ra6man ( ). sa#gu/a means 1it6 guna#s ( ). 8o do anyt6ing, i.e. to
a(t, one 6as to possess gu/a#s ( ). -ossessing gu/a#s ( ) does not mean Is61ara is &ound &y t6em. Ad%aita
(onsiders all "orms o" sagu/a Bra6man i.e. Is61ara or B6aga%an as e5ual. :o "or an ad%aitin, rAma, +ris6/a,
:6i%a, nArAya/a, Bra6ma, ga/es6a, s+anda, Adi :6a+ti are all same, as t6ey represent one and same Bra6man.
-osition o" Is6%ara in Ad%aita
Is6%ara is not t6e "inal destionation. 86e 1ord Is6%ara is (onne(ted 1it6 upAd6i#s. Is6%ara 6as B upAd6i#s
(%irtues) # o%erlords6ip, po1er, "ame, ri(6es, +no1ledge and "reedom "rom &eing 1anting (dispassion). 86oug6
Is6%ara is eternal, 6e is (alled so as 6e is (onne(ted 1it6 mAyA. *it6out mAyA, 6e is /irgu/a Bra6man. Is6%ara,
6is glories and 1or+s attri&uted to 6im ((reation, preser%ation and destru(tion) 6a%e to &e e7plained 1it6 t6e
6elp o" mAyA. *it6out mAyA, Is6%ara is attri&utesless. Is6%ara is pure (ons(iousness. As /ir%i+alp samad6i, 16i(6
is to trans(end mAyA and it?s t6ree gu/a#s, is t6e "inal goal, Is6%ara is not t6e "inal destination "or ad%aitains. It is
is6%ara?s /irgu/a aspe(t, 16i(6 e7ists independently 1it6out mAyA t6at is t6e "inal goal o" an ad%aitin.
86oug6 Is6%ara is eternal, 6e is to &e e7plained or to &e understood in relation ot somet6ing.
e.g. Ane o" t6e attri&ute is lords6ip. It is not an a&solute term. It is relati%e. !ords6ip o%er 16at and 16om< :o 1e
say Is6%ara 6as lords6ip o%er t6e (reation, us, 6uman, and e%ert6ing. @ere lies t6e duality. i.e. Is6%ara is t6e !ord
o" all (reatures and t6e entire (reation. *6en t6ere is no (reation, t6er is no se(ond. @en(e t6ere is also no
lords6ip. :imilar (an &e said a&out ot6er "i%e attri&utes. Is6%ara 1it6out attri&utes is (alled as attri&utesless i.e.
/irgu/a. @en(e Is6ara (:agu/a Bra6man) as pure (ons(iousness, 1it6out any attri&utes is (alled as /irgu/a
&ra6man. 86is is t6e "inal destination.
2aya as mit6yA is uni5ue to Ad%aita. !ets understand 16at is mAyA
Maya and Mithya (||,|)
:atya ()J one t6at is present at all times, e%ery16ere, in past, present and "uture. It is eternal trut6
A#satya ()J one t6at is not present at any time (past, present or "uture) # t6is is generally translated as unreal
Page 36 of 400
or "alse.
2it6ya (|)J t6e one 16i(6 is not t6ere, &ut it is e7perien(ed. It is also de"ined t6at one 16i(6 is not present at
all times. e.g. 1a+ing state is a&sent in dream state, 6en(e it is not eternal, 6en(e mit6yA.
Ane 6as to rise a&o%e mAyA and go &eyond it to realiKe true nature o" :el" i.e. Bra6man.
2aya is de"ined as ma (not) and ya (t6is), meaning one 16i(6 is not t6ere. I" one (are"ully o&ser%es 9ita,
/ais6+armya :idd6i, 8at%a Bod6, Vi%e+ 6udamani and some upanis6ads, 2aya is de"ined as t6e one 16i(6 is not
real and not unreal ("alse). @en(e t6e 1ord used is mit6ya &y Adi :6an+ara. mit6yA (and so 2AyA) is o"ten
translated as illusion or appearan(e or unreal.
I do not "ind an e7a(t >nglis6 1ord "or ?2aya?. 2any people as+ to de"ine mAyA. 2aya does not 6a%e a&solute
reality. 2aya is not independent, &ut is dependent upon Bra6man. :in(e maya 6as no independent e7isten(e, &ut
a relati%e e7isten(e, 6en(e it 6as to &e de"ined in relation 1it6 somet6ing else, &e it Bra6man, Is61ara (:aguna
Bra6man) or t6is 1orld.
*it6 0espe(t to Bra6man, and /ir%i+alp :amad6i, mAyA is non#e7istent.
*it6 0espe(t to ;agat, i.e. relati%e reality, mAyA is real.
*it6 0espe(t to Is6%ara, mAyA is it?s illusionary po1er (H, s6a+ti). /ote t6at non#ad%aita s(6ools (onsider mAyA
and it?s (reation as an e7pression o" Is6%ara.
0elati%e reality is to &e (onsidered "or t6e sa+e o" ne1 dis(iple, sin(e &eginners are al1ays in d%aita &6A%a
(duality) and (onsider t6is 1orld as real. 86ey "ind it di""i(ult to a((ept t6e "a(t t6at t6is 1orld, as t6ey see, is
unreal or "alse. @en(e (on(ept o" mit6yA is (reated &y Adi :6an+ara, 16i(6 6elps one to satis"a(torily ans1er
dou&ts o" ne1 dis(iples. Ad%aitins are taug6t to 1it6dra1 senses and deta(6, dis#asso(iate 1it6 16at (omes
1it6in mAyA i.e. one 16i(6 is (reated &y mAyA, &y &eing a 1itness.
86ere are 4 states o" (ons(iousness # 1a+ing (H|T3), dream (1!), deep sleep (B) and t6e "ourt6 is turiyA
(3 |), 16i(6 is &eyond t6ree states.
mAyA is only e7perien(ed in 1a+ing and dream state, &ut not is deep sleep and turiyA. @en(e mAyA is not eternal
i.e. it is not present in all states and 6en(e (annot &e real. :till sin(e it is e7perien(ed in 1a+ing and dream state,
it is not altoget6er "alse, atleast "rom -AV o" 1a+ing and dream state. @en(e it is (alled as mit6yA. )rom
standpoint o" supreme reality and "rom a3Ata %Ada (H|3 |) i.e. in &raA6mi st6iti, nir%i+alpa samAd6i, mAyA is
non#e7istent. Anly pure (ons(iousness e7ists. a#3Ata means a#3anma. 3anma means &irt6. @en(e a#3Ata means one
16i(6 is not &orn. Bra6man is un&orn supreme reality.
:ome are more (om"orta&le 1it6 mit6yA &eing translated as ?appearan(e? rat6er t6an ?illusion? It 6elps t6em to
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Understanding Advaita - Maya and Mithya (||,|)
gi%e more logi(al meaning to t6eir e7perien(e o" t6is 1orld. As one progresses, one 6as to adopt t6e meaning o"
mit6yA as ?illusion? as it is ne(essary to eliminate duality.
7an& !eo!"e $i0 2etween the definitions of anit&a and $ith&A
nitya and anitya (-)
nitya means :A:%at (H|3) meaning eternal, permanent
anitya ()means one 16i(6 is not :A:%at (H|3), meaning one 16i(6 is not eternal or permanent. anitya
means o" destru(ti%e nature. It (an also mean temporary e7isten(e.
In 8at%a Bod6 1e "ind Duestion and ans1er in t6e &eginning.
D$ *6at is t6e di""eren(e &et1een nitya and anitya< A0 6o1 to dis(riminate &et1een nitya and anitya<
A$ nitya %astu atman is non dual &ra6man only, anyt6ing else is anitya. 86is is t6e di""eren(e &et1een nitya and
anitya.
:o 16at?s t6e di""eren(e &et1een anitya and mit6yA<
anitya means t6e one 16i(6 is destroyed or trans"ormed into somet6ing else. e.g. (lot6 16en &urned trans"orms
into as6. In t6is (ase, t6e trans"ormation is %isi&le, irre%ersi&le and permanent. In ot6er sense, t6e residue a"ter
destru(tion o" an o&3e(t ((lot6) remains.
In illusion, 16en sna+e, 16i(6 1as superimposed upon rope gets destroyed due to t6e t6ro1ing o" lig6t (;nana).
/o tra(e o" sna+e is le"t, as te(6ni(ally sna+e 1as not a(tually present. In ot6er 1ords sna+e 1as not real, else t6e
tra(es o" sna+es s6ould &e le"t a"ter t6e sna+e %anis6es.
In my opinion, t6e 1ord ?illusion? &etter de"ines mit6yA t6en ?appearan(e?.
)rom nitya # anitya %i%e+a i.e. &y dis(rimination &et1een eternal and temporary, one (an negle(t t6is 1orld as it is
not permanent and su&3e(t to (onstant (6ange. In ot6er 1ords, t6e 1orldly o&3e(ts are not permanent unli+e
eternal Atman H Bra6man and 6en(e 1ise one s6ould dis(riminate &et1een nitya %astu Atman and anitya %astu
an#atman (not atman), de%elop dispassion "or t6e an#atman and s6ould 1it6dra1 senses "rom t6ese o&3e(ts.
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*it6dra1ing senses means to negle(t or &e un(on(erned a&out t6e presen(e o" o&3e(ts. 86is (an &e done &y not
gi%ing t6em importan(e. 86is pro(ess is (alled as ma+ing t6e mind intro%ert. !ater on, t6e intro%ert mind is
"o(used on (6anting mantra A2 and is as+ed to surrender to Bra6man.
86e %i%e+a o" nitya #anitya is gi%en &y :6ri Adi :6an+ara(6arya out o" (ompassion "or sAd6a+a#s 16o (annot
digest t6e trut6 t6at t6is 1orld is an illusion. @en(e t6e "irst step is to ma+e t6e mind pure &y "reeing it o"
atta(6ments "rom t6is 1orldly o&3e(ts and surrendering to Bra6man. :urrendering to any "orm o" 9od is also
6elp"ul in t6e &eginning. It is t6e asso(iation o" ?I? 1it6 t6is 1orldly o&3e(ts t6at (reates &ondage, 16i(6 results
into sa+Ama +arma (| ), 16i(6 results into rAga#d%e:a (| # , li+es and disli+es), 16i(6 is responsi&le
"or +Ama (|, 1is6 or desire), +rod6a (H|, anger), lo&6a (H|, greed, (o%etousnessR a%ari(e) and mo6a (|(,
atta(6ment) t6ere&y ma+ing is (ertain "or re&irt6 and getting trapped in t6e (y(le o" &irt6 and deat6. :6ri /it6in
:rid6ar 6as e7plained t1o +arma#s 6ere
But 6o1 (an li+es and disli+es (|# ) gi%e rise to +Ama and +rod6A (|#H|)<
It is natural to e7pe(t a result o" any a(ti%ity, sin(e lot o" e""ort is put in to a((omplis6 t6e tas+.
I" you get su((ess in your a(tions, you 1ill &e moti%ated to repeat t6e a(tion.
I" you get "ailure in your a(tions, you 1ill &e moti%ated not to repeat t6e a(tion and "ind anot6er solution.
86e (ulprit is t6e e7pe(tation o" a desired result "rom +arma ( 9H H). *6i(6 produ(es li+es and disli+es
(|# ).
But, 6o1 to deta(6 onesel" "rom results<
Ane (an deta(6 in %arious 1ays. Ane o" t6em is &y dis#asso(iating ?I? 1it6 &ody and +arma and 6en(e it?s results.
Anot6er simpler 1ay is to dedi(ate t6e "ruit o" +arma i.e. result o" +arma to 9od. Anot6er 1ay is to 1or+ 1it6 a
&6A%a t6at ?I am an instrument o" Is6%ara?. Ad%aita 1ay is to dis#asso(iate 1it6 dis(riminati%e +no1ledge and &y
generating dispassion in t6e 1orldly a(ti%ities. Ad%aita tea(6es one to &e a 1itness o" +arma. But deta(6ment
does not 6appen in a day. It ta+es time and so one 6as to regularly meditate upon supreme &ra6man, or on A2
and learn to 1it6dra1 t6e senses &a(+ "rom 1orldly o&3e(ts li+e tortoise 1it6dra1s it?s lim&s. Findly note t6at
only dispassion is not enoug6 "or progress. Ane also needs to 2>ditate on Bra6man %ia A2. 8o "ly one needs 2
1ings # VairAgya (|) and a&6yAsa (|). VairAgya is dispassion and a&6yAsa means to study. It also means
to do (6intan (3)), manan () and nid6id6yAsana (|). It also means to meditate (|, ||,
H a, et().
8ote* 86ere are many meanings o" 1ord ?mo6a?$ ignoran(e, illusionR un(ons(iousness, s1oonR delusion o" mindR
"as(inationR in"atuationR atta(6ment, lo%e.
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Understanding Advaita - nitya and anitya (-)
@ere some li+e atta(6ment, "as(ination, in"atuation and to some e7tend lo%e are dire(t meaning, 16ile rest are
implied or resulting meaning.
VairAya and doSa-darshan (| - | H , !is"assion and fa#$t
findin)
VairAgya (|) is de"ined as 6a%ing dispassion in 1orldly a(ti%ities, 1orldly o&3e(ts and in person. VairAgya
(|) is not 3ust out1ard renun(iation, it is in1ard, as desires are not outside us, &ut in our mind. B6aga%an in
9ita says, ?all %AsanA#s (||) are in our mind | || |3| , sar%An pArt6o manogatAm). @en(e %airAgya
(an also &e de"ined as a&sen(e o" &6ogya padArt6a (| | ) in mindi.e. a&sen(e o" 1orldly o&3e(ts in mind.
(&6ogya, | means one 16i(6 (an &e (onsumed and padArt6a, | means any o&3e(t. @ere (onsumed (an &e
ta+en as "ul"illed. @en(e &6ogya padArt6a means o&3e(ts t6at (an &e "ul"illed.)
4pades6a#s (spiritual instru(tions) are gi%en on ad6i+Ara &6eda. @ere, ad6i+Ara means to 5uali"y. Duali"i(ations is
&ased on purity o" mind. 86ere are t6ree types o" ad6i+Ari#s i.e. t6ree type o" students.
1. m4.6a ad6i+Ari ( ||)
2. mad6yAma ad6i+Ari ( ||)
3. uttama ad6i+Ari (3d ||)
1. m4.6a ad6i+Ari ( ||)
m4.6a ad6i+Ari is t6e one 16o does "ind it di""i(ult to grasp su&tle (on(epts o" Ad%aita &ut is eager to learn t6em
and 6as made mo+s6a as t6e only goal. sAd6a+a "alling in t6is (ategory 1ill "ind it di""i(ult to a((ept t6at t6is
1orld is mit6yA. @en(e out o" (ompassion, Adi :6an+ara 6as also gi%en nitya#anitya %astu %i%e+a. As e7plained,
t6e de"inition o" anitya does not in(lude t6e 1ord ?illusion?.
In ad%aita, %airAgya (|, renun(iation) i.e. 6a%ing dispassion in so(iety, is pre#re5uisite. 8o 6a%e dispassion one
needs to de(rease t6e importan(e o" 1orld, it?s o&3e(ts and person.
>Arlier it 1as e7plained t6at one needs to 1ings to "ly. Anly dispassion or only meditation 1ill not 6elp one to
progress in spirituality. Bot6 s6ould go 6and in 6and. 2a+ing mind intro%ert (=3 |) and de%eloping dispassion
is done in t1o 1ays
1. .oing dos6a dars6an (| H ) in 1orld, it?s o&3e(ts and person ("ault "inding in 1orldly o&3e(ts)
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2. Bra6ma#&6A%anA ( ||)# Feep mind o((upied 1it6 t6oug6ts o" Bra6man
1. 9osha 9arshan -| H .
.os6a dars6an or "ault "inding means to (ompare t6em 1it6 Bra6man. 86e 5ualities o" &ot6 are (ompared.
It is (on(luded "rom tar+a (3 , logi(al reasoning) t6at
1. /ot6ing is permanent
2. 86is 1orld is not6ing &ut ado&e o" sorro1s
3. 86is 1orld is e%er (6anging
4. .estru(tion is t6e nature o" time
'. >%eryt6ing in t6is 1orld 1ill &e destroyed one day
B. 0elations 1it6 persons are %ery su&3e(ti%e and su&3e(t to (6ange "rom time to time and 6en(e not sta&le
=. Atta(6ment is t6e &ondage
C. 0unning &e6ind 1orldly o&3e(ts is not 1ise, as t6ey are temporary, et(
In t6is 1ay, one does dos6a dars6an. -lease note t6at 6ere, t6e 1ord mit6Ga (|) is not used. i.e. 1orld is not
(onsidered as illusion, &ut yet e7tro%ert (4( |) mind is trans"ormed into intro%ert (=3 |) mind. !ater as
sAd6a+a (|) progresses, 6e H s6e "inds it easier to a((ept t6at t6is 1orld, 16i(6 is (reated "rom mAyA (||), is
not6ing &ut an illusion.
2. 'rah$a+2hAvanA - ||.
Bra6ma#&6A%anA ( ||) means su&stitute 1orldly t6oug6ts 1it6 t6oug6ts a&out Bra6man. It is (alled
as sa3Atiya %ritti pra%A6a, %igAtiya tiras+ruti (H|3| d |(, H|3| 31 3), meaning 6a%ing t6oug6ts o"
similar nature and renoun(ing t6oug6ts o" opposite nature. @ere t6oug6ts related and des(ri&ing Bra6man ()
are similar and en(ouraged, 16ile ot6er t6oug6ts o" opposite nature i.e. o" t6is 1orld, it?s o&3e(ts, day#2#day
issues, et( are to &e renoun(ed and not gi%en importan(e. 86e intention is to +eep o((upied mind 1it6 t6oug6ts
similar to Bra6man and t6ere&y not letting 1orldly t6oug6ts to enter into mind. Ane does not get ;nana or realiKe
Bra6man "rom t6is type o" t6in+ing, &ut it 6elps &lo(+ entering o" 1orldly t6oug6ts and 6en(e less time is needed
to enter into deep meditation. In ot6er 1ords, time (onsumed in t6e &eginning o" meditation to tune mind and
ma+e it intro%ert is sa%ed. It is also said t6at &y (ontemplating on Bra6man one &e(omes Bra6man (tru/a 3antu
nAya, 16i(6 is e7plained later), &ut t6is is not 3ust mental repetition, it is +6o3 (|H), an inner e7ploration. .i%e
deep 1it6in to gat6er pearls o" 1isdom. 86is pat6 is (alled neti#neti. It is easier to meditate on A2 t6an to
pra(ti(e neti#neti. >%en Bra6man &6A%anA may &e omited in meditation and one (an "o(us on (6anting A2
.ispassion s6ould &e a((ompanied &y po1er o" dis(rimination (%i%e+a). @en(e %airAgya is %i%e+a#yu+ta %airAgya
( |, dispassion resulting "rom po1er o" dis(rimination)
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Understanding Advaita - VairAgya and doSa-darshan (| - | H , Dispassion and fault
finding)
2. mad6yama ad6i+Ari ( ||)
Ar3una (H ) is an e.g. o" mad6yAma ad6i+Ari. @e 1ould repeatedly argue B6aga%an o%er same points li+e is
tyagi (||) &etter or +arma yogi ( ||) or is sanyAsi (||) &etter or +arma yogi ( ||), et(. @e does not
1is6 to "ig6t yet 6e lea%es e%eryt6ing on &6aga%an. )inally a"ter 5uestioning &6aga%an "or 1C ad6Aya#s (1C
(6apters) 6e realiKes 6is true nature and &e(omes neutral 1it6out any li+es and disli+es.
3. uttam ad6i+Ari (3d ||)
rA3A ;ana+ (|H| H) 1as uttam ad6i+Ari. In as6t8a%a+ra 9ita (P|H |3|), 6e only as+ed 5uestion on(e. 9uru
As68a%a+ra muni (P|H ) ans1ered 6is 5uestions in "irst (6apter. In t6e se(ond (6apter rA3A ;ana+ &e(omes
enlig6tened. @e instantly &e(ame enlig6tened as, unli+e Ar3una, 6e listened and digested 9uru?s tea(6ings
1it6out any dou&t and 1it6 "ull "ait6. 86ese type o" ad6i+Ari#s ar %ery rare.
%iva (H|)
It (an &e (on(luded t6at t6e atta(6ment o" &ody and t6e "eeling t6at ?I? am &ody is t6e one t6at produ(es
&ondage. :u(6 a &ound soul is (alled ;i%a#atman (H|||) or simply ;i%a (H|).
;i%a is de"ined &y Adi :6an+ara in 8at%a Bod6 and ot6er pra+ara/a grant6s as t6e one 16o asso(iates itsel" 1it6
+arma and "ruits o" +arma, e7perien(es pleasure and pain &y asso(iating 1it6 mind, &ody, intelle(t and ego. ;i%a
tra%els "rom one &ody to anot6er and is trapped in t6e (y(le o" &irt6 and deat6.
Ane (annot &e a 3i%a also as a((ording to s6rutis, and smritis, t6e siKe o" 3i%a is gi%en as 100t6 part o" 6air as in :%.
4p ('.9) and :6i%a 9ita ((6apter 10), 16ile 16en one meditates and does neti neti (3#3), one also deta(6es
"rom 3i%a &6A%a (H| |). Ane does not "eel t6at one is a small point o" lig6t or energy, &ut one is t6e 1itness o"
&ody, mind and t6oug6ts. 86is 1itness is not6ing &ut (ons(iousness and it is e7perien(ed to &e in"inite and not as
a point o" lig6t 1it6in a spe(i"i( p6ysi(al lo(ation e.g. 1it6in 6eart, et(. @en(e ;i%a &6A%a (H| |) is only "or
intermediate see+ers. As one progresses, one &e(omes a1are o" one#ness o" Atman and Bra6man. ;i%a is de"ined
as t6e one 16o en3oys H su""ers "ruits o" +arma ( 9H) and e7perien(es 3oy, sorro1 &y asso(iating 1it6 mind,
e7perien(ing indi%iduality &y asso(iating 1it6 ego (( |, a6am+Ara) and e7perien(e pain &y asso(iating 1it6
p6ysi(al &ody. By asso(iating 1it6 t6e attri&utes or in ot6er 1ords d6arma o" ' s6eat6s (|H, +os6a#s), mind,
intelle(t, and ego it assumes t6at it is ?I? 16o is e7perien(ing. @en(e in 9ita it is ad%ised to do +arma 1it6 t6e spirit
o" deta(6ment. .eta(6ment is to &e done 1it6 "ruits o" +arma i.e. results o" a(tion. :imilarly one s6ould deta(6
onesel" "rom all t6at is not atman. Ane is "ree "rom 3i%a &6A%a (H||) 16en one dis#asso(iates itsel" or ?I? "rom
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' senses, ' &odies (|H, s6eat6s or +os6a#s), mind, intelle(t and ego. But mind 16en tries to deta(6 needs
somet6ing to atta(6 to "or it?s e7isten(e. @en(e &ra6ma#&6A%anA ( ||) is pres(ri&ed. and it is taug6t t6at &y
(ontemplating on &ra6man, one &e(omes one 1it6 &ra6man.
2ind is di%ided into 2 parts # %i%e+i (|, dis(riminati%e) and a#%i%e+i (|, non#dis(riminati%e). @en(e 16en
it is said to &e a 1itness, one 6as to &e a 1itness o" a#%i%e+i mana (mind). :till one is in duality, e%en 16en one
(ontemplates on &ra6man, one ?I:L (ontemplating and it 6as to &e done 1it6 t6e 6elp o" mind. 86e real art is to
rise a&o%e t6e mind &y ta+ing t6e 6elp o" (%i%e+i) mind. )inally one e%en drops &eing a 1itness and 16at is le"t is
pure (ons(iousness.
*6y I am not ;i%a<
86e des(ription o" ;i%a is gi%en "ound in :6astras along 1it6 it?s siKe. *6o is t6e one 16o des(ri&es ;i%a< 86e
o&ser%er (annot &e t6e o&ser%ed.
e.g. I" I say t6at ?t6is is rose "lo1er?, t6en
I am t6e +no1er o" ?0ose )lo1er?
I am di""erent "rom ?0ose )lo1er?
@en(e I am not ?0ose )lo1er?.
In t6e same 1ay i" I am t6e one 16o is e7perien(ing mysel" as ;i%a, t6en t6e 1itness o" ;i%a#&6a%a (H||) is t6e
one 16o is ?I? and not t6e ;i%a itsel". 86en a 5uestion arises, ?*6o Am I?. 4pon en5uiring and di%ing deep 1it6in,
suddenly t6e ?I? melts into t6e sour(e o" 5uestion ?*6o am I? and anot6er ?I#I? spontaneously re%eals itsel". >%en
t6oug6 it is ?I?, it is not >go or >go asso(iated 1it6 ;i%a#&6a%a. I8 is a p4r/a#%astu ( 13 ), meaning it is
(ompleteness. 86at is none ot6er t6an Bra6man (). Anly Bra6man is t6e real ?I?, t6e (omplete ?I? . It is said to
&e indes(ri&a&le ( |). @en(e no one e%er 6as &een a&le to des(ri&e it. 8o des(ri&e somet6ing, one needs
to e7perien(e it separately. *e do not e7perien(e sat or (6it or ananda or in"initeness separately. It is our
s%arupa, our o1n nature. 0is6is made a %aliant attempt to des(ri&e t6e indes(ri&a&le in dual tone "or t6e sa+e o"
sAd6a+a#s.
Aham &I& and AhamkAra &I-ness&, &I am !oer&, &'o&
86e 1ord A6am ?I? is o"ten (on"used. *6en 1e say, A6am, it is 3ust ?I? and not >go. A6am+Ara (an &e split into t1o
1ords ?a6am? and ?+ara?, a6am means ?I? and +ara means ?doer?. @en(e t6e 1ord a6am+Ara %erily means, ?I am
doer?. 86is di""eren(e is not understood &y most non#ad%aitins and 6en(e t6ey 1rongly understand t6e Ad%aiti(
interpretation o" ma6A%A+ya#s.
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Understanding Advaita - Aham 'I' and AhamkAra 'I-ness', 'I am Doer', 'Ego'
*6en I say, I am Bra6man (a6am Bra6mAsmi # a6am &ra6ma#asmi), t6en some 1rongly ta+e it ?I? as >go or ?I? as
;i%a. )or t6ere t6ere is an a priori (presumption) t6at I ma ;i%a. @en(e t6ey understand t6at I, t6e ;i%a, &e(omes
Bra6man. *6ile Ad%aita says, I m not ;i%a. @en(e as+ ?*6o am I?, t6e ans1er is ?I? am Bra6man. :o,
86e 1ord ?am? seems to (reate (on"usion. It ma+es us t6in+ t6at t6e 1ord ?am? indi(ates ?to &e(ome? i.e. it denotes
trans"ormation. 86is 1ould resem&le to pari/Ama %Ada, in 16i(6 mil+ turns into (urd. *6ile Ad%aita does not
t6in+ in t6e same 1ay. Ad%aita adopts %i%arta %Ada. @en(e t6ere is no trans"ormation. Anly 1rong notion is
remo%ed.
I T ;i%a
I J Bra6man
Ad%aita &egins 1it6 d%aita and assumes or say presumes t6at ?I? is 1rongly ta+en "or granted as ?&ody? or ?;i%a?.
@en(e Ad%aita as+s us to "ind t6is ?I?. !ets su&stitute ?am? in t6e a&o%e ma6A%A+ya 1it6 ?is?. 86e ma6A%A+ya
&e(omes
?I? is Bra6man
?I am Bra6man? may seem to loo+ li+e upades6a+a %A+ya, &ut in reality it is a state o" :el" 0ealiKation. -ut in ot6er
1ords, Ane realiKes t6at ?I am Bra6man?. )or sa+e o" understanding, to e7plain non#ad%aitins, 1e (an say ?I is
Bra6man? as t6is 1ill remo%e a priori and t6e 1rong understanding o" trans"ormation.
Atman
Atman is de"ined in 8at%a Bod6 as :at#6it#Ananda. It is not de"ined as 3i%a, &ut is said to &e not di""erent "rom
Bra6man. :in(e ad%aita pro(laims ;i%a#Bra6man ai+ya i.e. 3i%a and Bra6man are one, Atman, o"ten translated as
:el", and ?I? is (onsidered as in"inite, and not di""erent "rom Bra6man.
Re$ation (et)een %iva, Ishvara and Brahman
In simple 1ords,
Bra6man Q :udd6a mAyA J Is6%ara
Bra6man Q a%idyA mAyA J 3I%a
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Bra6man 16en asso(iates 1it6 6is po1er mAyA &e(omes Is6%ara, 16o is t6e (reator o" 4ni%erse, &ut 6imsel" is
not deluded &y 6is o1n mAyA and 6is (reation.
Bra6man a"ter (reating t6is 1orld, entered into pan(6 ma6A&64ta#s, asso(iated 1it6 t6em and "orgot 6is true
nature. 86us 6e &e(ame 3I%a.
Bot6 :udd6a mAyA and a%idyA mAyA are (alled as upAd6i#s. I" 1e remo%e :udd6a mAyA "rom Is6%ara, 16at
remains is Bra6man. In t6e same 1ay, i" 1e remo%e a%idyA mAyA, 16at remains is Bra6man. Is6%ara, in ot6er
1ords is Bra6man 1it6 names and "orms. :ri VidyAra/ya :%amI in 6is master pie(e -an(6da:I says t6at Bra6man
(reated t6is 1orld "orm 6is ans6 (part) i.e. only a "ragment. @en(e mAyA is (alled as e+a de:iya ((on"ined to only
one region). 0est all is al1ays Bra6man.
Ishvara Sr*ShTI and +Iva Sr*ShTI
Is6%ara 6as (reated t6is 1orld and di""erent padArt6a#s (o&3e(ts). reation o" Is6%ara is (alled as Is6%ara :r4:68I
i.e. 9od?s (reation.
;i%a added 6is o1n interpretation, atta(6ment (&6A%a) and ga%e importan(e to some o&3e(ts, i.e. li+es some
o&3e(ts or person and disli+es ot6er o&3e(t or person, or may remain neutral. :ri VidyAra/ya :%AmI in 6is
pan(6da:I gi%es "e1 e7amples to gi%e us more (larity.
Is6%ara (reated ;e1el say a diamond. Ane person li+es it?s possession i.e. %alues it and de%elops li+ing "or it,
anot6er one is not 6appy as 6e is not a&le to possess one, t6ird one is pre"ers to remain neutral. 86e &6A%a o"
possession is 3I%a#s (reation. It is not Is6%ara?s (reation. Is6%ara (reated a padArt6a, 16ile a 3I%a, 16o is a &6o+tA,
added it?s o1n %aluation to a non#li%ing o&3e(t. In t6is 1ay, 3I%a 1ill eit6er try to prote(t it, a(5uire it or do not
(are a&out it. @en(e 3I%a li%es in 6is o1n 1orld. 86e %aluation o" ?diamond &eing a pri(ey possession? and adding a
&6A%a o" a(5uiring it is t6e (reation o" 3I%a and not Is6%ara. 86is is (alled as 3I%a :r4:68I.
Anot6er e7ample gi%en is t6at o" a 1omen. Ane lady (an &e a daug6ter, sister, 1i"e and mot6er to di""erent
person. *6at Is6%ara (reated is a 6uman &eing made up o" "les6 and &ones. It is 3I%a t6at added &6A%a li+e
daug6ter, sister, 1i"e, et( to it and asso(iated 1it6 it. *omen is (reation o" Is6%ara, &ut t6e attri&utes o" daug6ter,
sister, 1i"e, et( arise in t6e &udd6i and mind o" 3I%a and 6en(e t6e relations are (alled as 3I%a :r4:68I.
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Understanding Advaita - JIva SrUShTI is the cause of bondage
%Iva Sr*ShTI is the ,a#se of (ondae
3I%a :r4:68I is t6e (ause o" &ondage. Is6%ara :r4:68I does not (ause &ondage. *6at mind atta(6es to and 16at
Intelle(t gi%es a meaning and 16at >go says ?t6is is mine? or ?s6e is my ...? is t6e (ause o" &ondage. @en(e in
ad%aita, 1e are taug6t to neutraliKe li+es and disli+es. 8o do t6is 1e need to 6a%e %i%e+a (po1er o" dis(rimination).
Ad%aita re5uires 4 5ualities, 16i(6 are (onsidered pre#re5uisites, sin(e %edanta &elongs to t6e 4t6 as6ram. 86ese
5ualities are e7plained later. Ad%aita 6ea%ily depends upon t6ese pre#re5uisites and as+s one to de%elop t6em.
It is t6e asso(iation o" 3I%a 1it6 a sense o" &elonging, ?I? and ?mine? 16i(6 (reates rAga (li+ing) and d%e:a
(re3e(tion) and desire to a(5uire t6em or to a%oid t6em. )ul"illing o" desires ma+es us (ra%es more. It is li+e
adding "uel to "ire. *6ile "ailing to a(5uire 16at one 1ants gi%es rise to +rAd6a (anger), 16i(6 "urt6er (reates
negati%e emotions in us. 86e (6ain rea(tion &egins 16i(6 is t6e (ause o" &ondage and entering into t6e ne%er
ending %i(ious (y(le o" &irt6 and deat6.
In t6is pro(ess, 3I%a a(5uires desires and +eeps t6in+ing a&out t6em. An t6e ot6er 6and, 3I%a also tries to a%oid
t6at gi%es dis(om"ort. *e (reate &an+ &alan(e to &e ready to "a(e ad%erse situation. In ot6er 1ords, 1e sa"e
guard oursel%es and our lo%ed ones so t6at 1e do not 6a%e to "a(e sorro1.
@en(e, 1e (an say t6at, 3I%a tries to a%oid du+6a (sorro1, trou&le) and sear(6es "or e%erlasting 6appiness. 86ere is
not6ing 1rong to desire "or 6appiness. @appiness is our real nature. *6at is 1rong is to sear(6 outside in o&3e(ts
and persons, 16ile it is inside us. @en(e ad%aita as+s us to deta(6 oursel%es "rom e7ternal sense o&3e(ts, (ut
do1n relations6ips as ad%aita (onsiders it as a poison and as+s one to di%e deep 1it6in to sear(6 "or pea(e and
&liss. 0ealiKing our true nature 1ill result in "reedom "rom (y(le o" &irt6 and deat6.
Ad%aita as+s us to "ind out t6e root (ause o" all t6e su""ering.
What is the root ,a#se of s#fferin-
:ages and 1ise men say t6at t6e 16ole a(ti%ity &egan sin(e t6e Bra6man got deluded. Bra6man got deluded and
"orgot 6is o1n true nature. )orgetting one?s true nature 1as due to a%idyA (ignoran(e). Fno1ledge is (alled as
Page 46 of 400
?%idyA?. Fno1ledge o" one?s true nature is (alled as ?%idyA? or ?;nana?. Bra6man entered into &ody and "orgot 6is
nature. Bra6man &e(ame ignorant.
A"ter entering into &ody and "orgetting one?s true nature, Bra6man, as 3I%a, sear(6ed "or it and in t6is pro(ess,
tried to asso(iate itsel" 1it6 :ense o&3e(ts. In t6is pro(ess, 3I%a got atta(6ed to t6em and t6e 16ole unending
(y(le &egan. @en(e a%idyA is (alled as root (ause o" &ondage.
:in(e 1e all are in d%aita (t6e 1orld o" duality) and 1e e7perien(e it in our daily li"e, 6en(e ad%aita starts 1it6
duality and ends in non#duality.
Ad%aita as+s one to ma+e e""orts to remo%e a%idyA (ignoran(e) and gain mo+s6a.
moksha (|H, mo.a)
2o+s6a is generally de"ined as "reedom "rom t6e (y(le o" &irt6 and deat6. By a&iding in :>!) (Atman) e""ortlessly
one &e(omes "ree "rom (y(le o" &irt6 and deat6. 86is is (alled as mo+s6a. A"ter mu+ti or mo+s6a, t6e &ody does
not "all and a person returns to t6is 1orld to e7perien(e t6at all >lse i %erily Bra6man. :u(6 a person is (alled as
;i%an#mu+ta 16i(6 roug6ly means to &e "ree 16ile residing in &ody.
Vi%e+ 6udamani gi%es anot6er de"inition o" mo+s6a.re"er %2BC#2=2 and 2=3#2=B
%erse 2BC says It says, %AsanAtAna%a.m tat mu+tim meaning, renun(iation o" %AsanA (desires) is li&eration.
%erse 2=3 (on(ludes t6at destru(tion o" desires is not6ing &ut li&eration
Vi%e+ 6udamani (224 # 22B) says t6at 1it6out atma#3nana i.e. 1it6out +no1ledge o" :>!), li&eration is impossi&le.
Three Ty"es of vAsanA-s (||, !esires) and their ren#n,iation
Vi%e+ 6udamani says t6at t6ere t6ere re t6ree types o" desires (%AsanA#s)
%erses 2=1, 2=2 and 2=3 say$
de6a %AsanA # atta(6ment 1it6 &ody.
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Understanding Advaita - Three Types of vAsanA-s (||, Desires) and their renunciation
lo+a %AsanA # desire "ollo1 16at ot6ers (a#3nani) do
:A:tra %AsanA # desire to learn more and more :a:tra (s(riptures)
de6Anu%artana#tya+t%A # 0enoun(e atta(6ment 1it6 &ody. 8oo mu(6 t6in+ing o" &ody is 6arm"ul. 9i%ing undue
importan(e to &ody ot6er t6an satis"ying it?s &asi( needs does more 6arm t6an 6elp. 8o mu(6 atta(6ment 1it6
&ody (reates 6urdle to rise a&o%e &ody (ons(iousness and 6en(e does not allo1 one to deta(6.

lo+Anu%artana#tya+t%A # 0enoun(e t6e 6a&it o" (opy (at &e6a%iour # to "ollo1 16at ot6ers (a#3nanis) do. 9enerally
people tend to run &e6ind 1orldly o&3e(ts. !i"e is "ull o" rea(tions. *e +no1 6o1 to rea(t &ut do not +no1 6o1 to
a(t. Aur mood depends upon &e6a%iour and rea(tion o" ot6ers. 86is &e6a%iour 6as to &e dropped.
:a:trAnu%artana#tya+t%A # 0enoun(e t6e desire o" learning many s6astras. # learning s6astras is only done "or
getting (larity and dire(tion. :6astras 6a%e t6eir o1n limitation. 86ey (annot imprat &ra6ma#3nana. 8rue nature
6as to &e realiKed.
Anot6er i((6ara or 1is6 is
1. putre((6A
2. %itte((6A
3. lo+e:6/A
1. putre((6A$ desire to 6a%e a (6ild or atta(6ment 1it6 (6ildren
2. %itte((6A$ desire to earn money or atta(6ment 1it6 money i.. li%ing only "or money
3. lo+e:6/A$ e7pe(tation "rom people to gi%e you respe(t. 86is t6ird i((6A (1is6) is %ery di""i(ult to deal 1it6. Ane
(an "ree onesel" "rom 1omen, (6ildren and money &y &eing %airAgi (renun(iate), &ut still e%ery&ody li+es 16en
someone gi%es you respe(t, important and re%erse you. 86is i((6A is %ery di""i(ult to uproot.
A mumu+s6u, t6e one 16o 1ants mu+ti (li&eration) must renoun(e all t6ese desires and 1is6es and only t6in+ o"
&ra6man.
Is Brahman rea$$y de$#ded-
Earlier we had seen that Brahman got deluded. This would give rise to the obvious question - how
is it possible that Brahman can get deluded? In other words, if we ask question - 'Is Brahman
deluded?'. The answer is both Yes and No. How? for this we will have to understand three levels of
truths.
Page 48 of 400
Three /eve$s of Tr#ths
86ree !e%els o" trut6s are # %ya%a6Ari+a satya, prAti&6Asi+a satya and pAramArt6i+a satya.
Vya%a6Ari+a :atya
Vya%a6Ara means day#to#day a""airs. Vya%a6Ari+a satya means t6at 16i(6 is true or appears to &e true in day#
to#day li"e. In ot6er 1ords, it is pra(ti(al reality.
-rAti&6Asi+a :atya
-rAti&6Asa means illusion or appearen(e. -rAti&6Asi+a satya is t6e trut6 16i(6 is only true in t6e dream state.
86is trut6 is 1it6in mind. .uring sleep, mind (reates anot6er 1orld. .ream 1orld is true "or dreamer, &ut
16en one is a1a+e, t6is 1orld disappears 1it6out lea%ing any tra(e.
-AramArt6i+a :atya
-aramArt6a means a&solute trut6 or 6ig6est trut6. -AramArt6i+a satya means t6at 16i(6 remains trut6 in all
states at all times. 86at 16i(6 is present e%ery16ere, 1it6out &eginning or end. 86ere is no a&6A%a or a&sen(e
o" pAramArt6i+a satya. @en(e it is (alled as a&solute trut6. :6ruti says Bra6man is a&solute trut6.
In generally, 1e ta+e 2 le%els o" trut6 as 1e are more (on(erned 1it6 1a+ing (ons(iousness. :6ri /it6in :rid6ar
6as e7plain t1o !e%els o" trut6 6ere in simple 1ay.
'."$anation for Brahman ettin de$#ded
Aur A(Arya :ri Adi :6an+ara B6aga%adpAda says, "rom pArmArt6i+a standpoint, Br6aman is ne%er deluded.
@o1e%er, "rom :tandpoint o" duality, it is e7plained to us t6at Bra6man got deluded.
86ere is no (ontradi(tion in &ot6 e7planation. 4pon realiKing t6e a&solute trut6, one realiKes t6at Bra6man 1as
al1ays Bra6man and 1as ne%er deluded. -er6aps i" Bra6man really got deluded, it 1ill &rea+ &asi( tenets o"
Ad%aita 16i(6 says Bra6man is t6e only 8rut6 and is un(6anging, immuta&le, undi%ided, "ormless ultimate reality.
As earlier said, sin(e all sAd6a+a#s are in duality and see and e7perien(e t6is 1orld, 6en(e our A(Arya 6as said
t6at our s6astra#s e7plain us t1o le%els o" trut6. :in(e 1e e7perien(e &ondage and 6a%e "orgotten out true
nature, 1e 6a%e to gi%e t6is e7planation. But upon realiKation, 1e say t6at Bra6man is ne%er deluded.
Page 49 of 400
Understanding Advaita - Explanation for Brahman getting deluded
It may &e (on"using. 8o simpli"y t6ings, 1e (an say t6at # 86eories o" reation, Bra6man getting deluded, ;i%a
ma+ing e""orts "or :el" 0ealiKation and attaining mo+s6a, all are true "rom t6e standpoint o" empiri(al trut6
(%ya%a6Ari+a satya) only. It is not true "rom a&solute reality (pArmArt6i+a satya). Bot6 t6ese le%els are stru(turally
supported and so is "orget"ulness. Br. 4p. II#iii#1 and II#iii#B e7plains t1o le%els o" trut6 and 6. 4p B$1'$1#
3 e7plains us "orget"ulness, 16en 9uru ad%ises :%et+etu, a dis(iple, # 86ou Art t6at Bra6man, :%et+etu?, not on(e,
not t1i(e, &ut nine times.
8o "urt6er understand and gian (larity, let us ta+e a "amous e7ample o" (louds %eiling ((o%ering) :un.
!ets say t6at some layers o" (louds %eil :un. @en(e 1e (an say t6at, :un (Bra6man) is %eiled &y ignoran(e ((louds).
A"ter t6e (louds mo%e on or are remo%ed "rom our %ision, :un appears again and 1e (an say t6at :un (&ra6man)
is "ound again. But in reality, 1e +no1 t6at :un (an ne%er &e %eiled &y louds.
Get 1e e7perien(ed :un getting %eiled. 86is e7perien(e also (annot &e "alse. But is not t6e reality eit6er. @en(e
t6is "alls in t6e (ategory o" mit6yA. It is true "rom empiri(al standpoint only. :uppose i" 1e tra%el up1ards and
mo%e &eyond (louds, t6en sun 1ill al1ays s6ine. /e%er 1as t6e time 16en :un ne%er stopped s6ining.
86e e7perien(e o" :un getting %eiled 1as only true "rom one standpoint. :imilarly, Bra6man getting deluded,
t6eories o" (reation, et( are %alid only "rom empiri(al -AV, 16en one is under ignoran(e. 86ey are not appli(a&le
to :el" 0ealiKed saint, 16o 6as already remo%ed ignoran(e and entered into non#dual state.
86e 5uestion (an arise # @o1 (an mit6yA ignoran(e i.e. illusionary ignoran(e (an result into real +no1ledge. 86e
ans1er is t6at 3ust li+e t6e poun(ing dream#tiger results in our 1a+ing up, unreal remo%al o" ignoran(e (an gi%e
real +no1ledge and ta+e us &eyond t6e realms o" ignoran(e.
Ad%aita says t6at it t6e asso(iation 1it6 t6e &ody t6at is t6e (ause o" &ondage. @en(e dis#asso(iation is ad%ised.
*e use t6e 1ord negation and not destru(tion. 4pon :el" 0ealiKation, t6e 1orld is not destroyed, &ut t6e 1orld
and 3i%a &6a%a is negated. i.e. in t6e state o" ;nana, t6ere is no e7perien(e o" &ody, mind, intelle(t, 3i%a &6a%a, or
t6is 1orld.
A person (an realiKe t6e :el" and still &e in t6e &ody. Ad%aita does not end 1it6 Bra6ma satya, 3agat mit6yA. 86ere
is anot6er ma6A %A+ya, sar%am +6alu#idam Bra6ma, meaning ?e%eryt6ing else is Bra6man?. :o 16en ;nana (omes
do1n "rom state o" /ir%i+alpa samad6i, one realiKes t6at e%eryt6ing ?else? si also Bra6man. i.e. t6is 1orld is no
di""erent t6an Bra6man. :u(6 a :tate is (alled as ;i%an 2u+ti.
Page 50 of 400
;i%anmu+ti and Vide6a 2u+ti
Ad%aita 6as a (on(ept o" ;i%an 2u+ti. Ane (an &e eternally "ree 16ile li%ing in t6is &ody. :u(6 a person is (alled
;i%an 2u+ta. A"ter t6e &ody is permanently dropped, one attains Vide6a mu+ti. .e6a means &ody. Vi#de6a
means 1it6out &ody. @en(e Vi#de6a mu+ti means li&eration 1it6out &ody i.e. &e as pure (ons(iousness
1it6out atta(6ing to anyt6ing.
8o a ;nani, 86ere is no di""eren(e in t6e state o" ;i%an 2u+ti and Vide6a 2u+ti. 86e only di""eren(e is dropping
o" &ody. A ;nani already +no1s t6at 6e is not a &ody and 6as permanently dropped asso(iation 1it6 all '
&odies.
Ad%aita says t6at one (an &e !i&erated 6ere and no1, in t6is p6ysi(al &ody. !i&eration does not (ome a"ter one
lea%es p6ysi(al &ody. Ane one +no1s 16at 6appens a"ter one dies. @e does not (ome &a(+ to tell us 6is
e7perien(e o" 2u+ti. Anly a ;i%an 2u+ta (an e7plain t6e state 16i(6 is a(tually ine7pressi&le.
Ane does not need to drop 6is &ody to &e(ome li&erated. Ane only needs to disasso(iated 1it6 &ody and
e%eryt6ing t6at is non#sel". *6en mind is destroyed, one is eternally li&erated.
Whom to S#rrender-
*6en it is said t6at ?I am Bra6man?, t6en a 5uestion naturally (omes, as to 16om s6ould I surrender. *e 6a%e to
surrender to t6e 1ords o" 9uru and to t6e 9uru 6imsel". 9uru is (onsidered as t6e li%ing po1er o" Is6%ara 9urur
Bra6ma 9urur Vis6nu 9urur de%o 2a6es6%ara, 9urur :a+s6at -araBra6ma tasmays6ri 9uru%e /ama6. In t6is
1ay, 16en utmost importan(e is gi%en to 9uru, 16o represents Is6%ara, t6ere is no separate need to surrender to
any "orm o" Is6%ara. 8e(6ni(ally t6ere is no di""eren(e &et1een 9uru, Is6%ara and Bra6man.
Why Theory of Advaita is riht
:6ruti#s des(ri&e Bra6man in num&er o" %erses. *e 1ill see 6o1 &asi( (on(epts o" Ad%aita (omply t6e des(ription
or de"inition o" Bra6man as gi%en in :6ruti#s
'rah$an is :nchanin . @en(e Bra6man (annot (6ange or trans"orm into somet6ing else i.e. 3i%a and
3agat.
'rah$an is indivisi2"e. @en(e Bra6man (annot &e di%ided into (ountless ;i%a#s
Page 51 of 400
Understanding Advaita - Why Theory of Advaita is right
'rah$an is 2e&ond 3 una+s. ,ence it has to 2e attri2ute"ess. 2eaning it (annot &e per(ei%ed &y
mind
'rah$an is the on"& rea"it& -Sat&a.. 'rah$an is one without second. 'rah$an is -SASvata.
eterna". @en(e t6ere (annot &e any ot6er trut6 or satya. 8rut6 is t6e one 16i(6 e7ists in all t6ree states
at all times and is 1it6out &eginning and 1it6out end. @en(e anyt6ing ot6er t6an Bra6man (annot &e
eternal. @en(e ;i%a, ;agat and mAyA (annot &e t6e trut6 E eternal, 6en(e t6ey (annot &e real. :o t6ey
6a%e to end or (ease to e7ist in t6e pure state o" nirgu/a Bra6man. @en(e it is said t6at in ;nana .rist6i
or in nir%i+alp :amad6i, 3i%a, 3agat and mAyA (ease to e7ist.
'rah$an is nirAkAra. @en(e it is all per%asi%e. Any name and "orm 6as it?s limitations no matter 6o1
&ig it is. A (on(rete "orm or a de"inite s6ape (annot "ill ea(6 and e%ery gap and 6en(e (annot "ill t6e
entire spa(e.
A((eptan(e o" :i7 -ramanas
4nli+e ot6er non#ad%aita s(6ools, Ad%aita a((epts all B pramA/a#s as pres(ri&ed &y mimAmsA o" FumArila
B6atta. 86e si7 pramA/a#s are
Lpratya+saL, LanumanaL, LupamanaL, Lsa&daL Lart6apattiL and Lanupala&d6iL.
)our -ramA/a#s o" /yAya are
-ratya+s6a J .ire(t -er(eption
AnumAna J In"eren(e ##N important pramA/a o" /yAya
4pamana J +no1ing 16at is not +no1n &y means o" (omparison 1it6 t6e +no1n ((omparison)
:a&da J Ver&al testimony, t6e pronoun(ements o" t6e Vedas and t6e 1ords o" great men
art6apatti J presumption or indire(t assumption
anupala&d6i J &y 16i(6 1e (ome to +no1 a non#e7istent o&3e(t (non#appre6ension)
)or more details a&out -ramanas, please read -art 13, /yaya o" t6e &oo+ @indu .6aarma. )irst 3 (6apters
e7plain us -ramanas. :pe(i"i(ally 6apter U1 and U3 e7plain si7 pramanas
Ad%aita or non#dualism is in agreement 1it6 2imamsa up to a point. It a((epts Vedi( +arma as 1ell as t6e si7
pramanas (per(eptions or sour(es o" +no1ledge) de"ined &y Fumarila&6atta. :an+ara?s non#dualism, 0amanu3a?s
5uali"ied non#dualism, and 2ad6%a?s dualism are all Vedanti( do(trines and all t6ree are not against Vedi( rituals.
*6ile non#dualism a((epts all t6e si7 pramanas o" 2imamsa, 5uali"ied non#dualism a((epts only t6ree#
Page 52 of 400
pratya+sa, anumana and t6e Veda :our(e$ Vedanta and 2imamsa
:i7 -ramA/a#s are e7plained in .6armarA3a Ad6%arIndra?s Vedanta -ari&6As6A
8ote*
1. /yaya 6as a((epted "our pramanas # Lpratya+saL, LanumanaL, LupamanaL and Lsa&daL
2. -ra&6A+ara o" p4r%a mimAmsA 6as added t6e 't6 # Lart6apattiL.
3. FumArila B6atta o" p4r%a mimAmsA 6as added Bt6 # Lanupala&d6iL. All si7 pramA/a#s are a((epted &y
Ad%aita Vedanta.
2imamsa
86e Vedas, as 1e +no1, (ontain L%a+yasL and Lad6yayasL. @o1 are 1e to +no1 t6eir (ontent, t6eir meaning< *6at
must 1e do to "ind out t6eir purpose, t6eir message<
86e rules a((ording to 16i(6 t6e Vedas are to &e interpreted are (ontained in t6e 2imamsa sastra. I" t6e Vedas
are t6e la1, 2imamsa is t6e la1 o" interpretation. As I said &e"ore, 16en t6e go%ernment ena(ts a great num&er
o" la1s dou&ts arise as to t6eir intention and appli(ation. :o to interpret t6ese t6e go%ernment ena(ts anot6er
la1. 2imamsa is su(6 a la1 1it6 re"eren(e to t6e Vedas. It "ormulates (ertain met6ods to dis(o%er t6e meaning
o" t6e Vedi( te7ts.
:i7 met6ods are mentioned$ upa+arma#upasam6ara, a&6yasa, apur%ata, p6ala, at6ar%ada, upapatti. A((ording to
2imamsa t6e meaning, t6e intent, o" t6e Vedi( 2antras may &e understood &y applying t6ese met6ods.
:our(e$ .etermining t6e 2eaning o" Vedi( 8e7ts
8ote* 2et6ods o" Interpreting Veda#s are di""erent "rom -ramA/as, 16i(6 /yaya and Vai:6es6i+A a((epts. /yaya
and Vais6es6i+a are Asti+a or 86iest p6ilosop6ies.
*6y Bra6man is nirA+Ara<
Any name 6as s6ape and is are &ound &y time and spa(e. It (an &e present only at one pla(es at one time. Any
s6ape (annot &e all#per%asi%e i.e. it (annot o((upy any all o" t6e spa(e. e.g. a solid o&3e(t li+e stone (annot ta+e
t6e s6ape o" a (ontainer. Anly "ormless (an ta+e any s6ape e.g. 1ater ta+es t6e s6ape o" (ontainer. Air 16i(6 is
"ormless (an penetrate and spread o%er to entire area. 86en Atman is su&tler t6an air and spa(e. @en(e it (annot
&e sA+Ara. >%en ;i%a is (onsidered as "ormless. ;i%a does not 6a%e any s6ape. ;i%a is (alled as s6ariri i.e. ind1eller
o" s6arira (&ody). ;i%a is not t6e &ody. mAyA is also "ormless. @en(e Bra6man (an only &e nirA+Ara.
Page 53 of 400
Understanding Advaita - Mimamsa
*it6out %iolating t6e a&o%e "a(ts, 16i(6 are 5ualities attri&uted to Bra6man, t6e only t6eory possi&le is t6at o"
%i%arta %Ada. 86e (reation 6as to &e e7plained as as error in per(eption. .ue to "alse per(eption, Bra6man t6oug6
undi%ided, it appears to &e di%ided and appear in multiple "orms. Bra6man and 3i%a (annot &e separate t6an
Bra6man or &etter said t6at Bra6man in disguise o" a%idya (ignoran(e) appears as 3i%a.
Advaita Vedanta - A P#re Vedanti, "ath
Among all t6e p6ilosop6ies 16i(6 (laim to &e %edanti(, Ad%aita %edanta is purely &ased on Vedanta (upanis6ads),
9ita and Bra6ma :utra, toget6er (alled as -rast6Antrayi.
At6er p6ilosop6ies li+e Vais6na%a mata and :6ai%a mata 6a%e &lended Agama#s, 16i(6 are asso(iated 1it6
8emple 1ors6ip. )or e7ample Visis8Ad%aita and .%aita (laim to "ollo1 -an(6rAtra Agama. Agama#s are e7tension
o" %eda#s and are said to (ompliment %eda#s, &ut are not %eda#s t6emsel%es.
:6idd6anta :6ai%a 6a%e a((epted 2C non#%Ama(6ara :6ai%a Agama#s and &lended t6em 1it6 %edanta along 1it6
ot6er independent 6oly te7ts li+e 86irumandiram. :ome :6ai%a Agama#s li+e 0udra Gamala 8antra are 8antri( in
nature. By t6e 1ord 8Antri+a, 1e at on(e are reminded o" &la(+ magi(, %oodoo, se7, et(. 86is is not true. 86oug6
t6ere may &e some te7ts t6at (an &e interpreted in a lo1ly manner li+e progressing spiritually t6roug6 se7ual
union, et(, 8antra#s in general are e7ternal rites and rituals, 16i(6 later on are mi7ed 1it6 internal pro(ess and
"inally one "o(uses only on internal puri"i(ation pro(ess. *6at you interpret is a((ording to your o1n per(eption
and not ne(essarily 16at a te7t say.
Fas6mir :6ai%ism, a &eauti"ul p6ilosop6y, is said to &lend all :6ai%a 2ata into one. It ends in non#dual
e7perien(e, 16i(6 is (alled as para#B6aira%a state.
Veda#s 6a%e imposed (ertain restri(tions on 16o (an read t6em and 16o (annot. Ad%aita too 6as pre#re5uisites
and (ertain restri(tion as it is a part o" %eda#s. 8antra#s are said to remo%e t6ese restri(tions so t6at all (an
pra(ti(e. 86ey are step &y step instru(tions depending upon t6e le%el o" (ons(iousness and purity o" a sAd6a+a
(meditator). Fas6mir :6ai%ism &elie%es t6at *omen (an a(6ie%e para#&6aira%a state more 5ui(+ly and easily t6en
men. Fas6mir :6ai%a, as taug6t &y :1ami !a7man3oo is op1n to all irrespe(ti%e o" (aste and gender.
Ad%aita on t6e ot6er 6and is purely &ased in %edanta. It &elongs to t6e "ort6 As6rama # sanyAsa As6ram. )or t6e
ot6er t6ree As6rama#s t6ere are sam6itA and BrA6ma/a portion o" %eda#s. )or %Anaprast6a t6ere is Ara/ya+a,
16i(6 is "irst step to ma+e our mind intro%ert. @en(e 4panis6ads (%edanta) are a part o" %eda#s. Ad%aita does not
re3e(t %eda#s, &ut (onsiders it as an important step "or inner puri"i(ation.
Page 54 of 400
4nli+e ot6er mata#s ad%aita does not depend upon any non#%edi( te7ts. 86ose 16o pra(ti(e purely %edi( pat6a
(pat6), t6ey do not need to pra(ti(e or "ollo1 any Agama#s says :4ta sam6itA o" :+anda -4rA/a. @en(e Ad%aita is
said to &e p4r/a %edi( d6arma or p4r/a %edi( sampradAya. @en(e Ad%aita is purely %edanti( mata.
*ni0#eness of Advaita
ommon t6ing a&out all %edanti( s(6ools is t6at t6ere is one supreme reality. In t6is sense t6e term non#dual is
appli(a&le to all s(6ools o" %edanta.
At6er non#dual t6iest s(6ools o" Vedanta say t6at
1. (86eir "orm o") Is6a1ara is supreme, independent and real
2. mAyA is 9od?s eternal po1er and is real
3. mAyA is dependent upon Is61ara and is eternal.
3. 3i%a is t6e (reation o" Is61ara t6roug6 mAya.
4. 3i%a is real adn ternal. 3i%a retains it?s 3i%a#6ood e%en a"ter :el" 0ealiKation.
'. Is61ara di%ides itsel" into (ountless 3i%a#s and plays lIlA (leela H lila).
/on#t6eist or at6iest s(6ools &elie%e$
1. 86is 1orld 1as (reated "rom pra+ruti
2. -ra+ruti is eternal.
3. ;i%a is eternal
4. 86is 1orld and 6en(e 3i%a is real and a part o" pra+ruti
In all t6ese (laims H t6eories H assumptions H &elie"s, it (an &e noted t6at
1. 86ere is more t6an one t6ing t6at is 0eal and >ternal # &ot6 3i%a and mAyA
2. 86e supreme reality, Is61ara in t6is (ase, 16o is real and indi%isi&le, di%ides itsel" t6roug6 Gog#mAyA or simply
mAyA and t6at di%ision is real.
/o1 lets see ad%aita (on(epts
1. Bra6man is real, indi%isi&le and un(6anging
2. mAyA is unreal "rom -AV o" supreme reality and is dependent upon Bra6man.
3. 3i%a is unreal and dependent upon Bra6man
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Understanding Advaita - Uniqueness of Advaita
4. a((ording to at6eist s(6ool, pra+ruti is independent.
86e uni5ueness a&out ad%aita is e7(ept Bra6man, e%eryt6ing else is not real, eternal and independent. In t6is
sense, ad%aita and truely t6e only s(6ool 16i(6 supports t6e trut6 pro(laimed &y %edas i.e. ?8rut6 is one?.
>7(ellent e7planation o" read :igni"i(an(e o" t6e name Ad%aita is gi%en &y :ri :1ami 6andras6e+6ar B6arati, late
:6an+arA(6arya o" :ringeri :6arada -eet6a.
86ere are di""erent %Ada 16i(6 di""erent p6ilosop6i(al s(6ools 6a%e adopted to support t6eir t6eory o" ?(reation
o" 1orld?
vAda-s - Theories of 1reation
86ere are 4 di""erent %Ada#s # Aram&6a %Ada, pari/Ama %Ada, %i%art6a %Ada and a3Ata %Ada.
Aram&6a %Ada
9od is t6e +artA and 6e (reated t6is uni%erse. !i+e potter (reating pot. /yaya#%ais6es6i+A adopt t6is %Ada.
86is %Ada is "or t6e ones 16o &elie%e in +arma and (annot &elie%e t6at 9od does not do any +arma. 86ey &elie%e
t6at 1it6out +arma not6ing is possi&le.
pari/Ama %Ada
In t6is somet6ing (6anges into somet6ing else. 86e (6ange is %isi&le and real.
e.g. is mil+ turning into (urd.
sAn+6ya Adopt t6is %Ada. 86ey say t6at :un 16i(6 does not do any 1or+ &ut under it?s in"luen(e 1e "ind
trans"ormations li+e 1ater %apouriKing into steam, plants gro1ing, et(.
It is "or su&tle intelle(t. Visis8ad%aita and d%aita adopted t6is %Ada.
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Vi%arta %Ada
86is %Ada is adopted &y Adi :6an+ara to e7plain t6e (on(ept o" mAyA as mit6yA.
e.g. sna+e#rope. :na+e does not e7ist &ut is super imposed on rope. *it6out rope t6ere is no sna+e. As one sees
rope, sna+e %anis6es 1it6out any tra(e. I" it 1as real, t6e trans"ormation 1ould 6a%e le"t tra(es e.g. (lot6 &urned
in "ire redu(es to as6, 16i(6 is permanent, real and in(on%erti&le &a(+ into (lot6.
As t6e mind is puri"ied, one is ta+en a step "urt6er, more (loser to reality. sAd6a+a +eeps mo+s6a as t6e only goal
in li"e and meditate on supreme &ra6man, t6ere&y uprooting all ot6er desires e7(ept one # I 1ant mo+s6a.
a3Ata %Ada
/on e7isten(e o" 2AyA and so t6is 1orld. Anly :at#6it#Ananda Atman e7ists # -ure /on#duality e7perien(e.
86is pat6 is "or t6e ones 16o are eligi&le "or :el" 0ealiKation i.e. t6ey 6a%e all desires up#rooted e7(ept t6e one # I
1ant mo+s6a. /o1 t6is desire also 6as to &e dropped. As68A%a+ra 9ita tal+s a&out t6is %Ada. I" &and6an
(&ondage) is &ra6ti (illusion), t6en mo+s6a is ma6A#&rAnti (great illusion).
8o ma+e 6im 5uit t6is last desire 5uestions are as+ed to sAd6A+a$
1. *6o 1ants mo+s6a<
2. *6o is t6e one 16o meditates<
3. *6o am I<
I" I am :at#6it#Ananda t6en I do not need to sit in meditation and t6en esta&lis6 mysel" in samad6i. /o1 t6e
e""ort drops and one &e(omes "ree "rom last desire o" mo+s6a. sAd6a+a enters into samad6i 1it6out ma+ing any
e""ort spontaneously (sa6a3). t6at is 16y it is said t6at ;nana (annot &e o&tained &y +arma, 1it6out ;nana t6ere is
no mu+ti (li&eration), li&eration is 6ere and no1 (as t6ere is no time lag a"ter one realiKes # *6o Am I # a"ter t6e
en5uiry, one enters into non#dual state and see+ing ends 6ere and no1 # immediately and not a"ter some
se(onds, minutes or years).
Ane (an &e(ome deta(6ed 1it6 t6is 1orld and 1it6dra1 senses and &e(ome and o&ser%er, &ut not enter into
samad6i, as one is still o&ser%ing. 6en(e it is said to drop t6e pro(ess o" o&ser%ation,
9au.apadA(6arya adopted t6is %Ada.
86e great e.g. is !ord Budd6a. @e got enlig6tened 16en 6e dropped e%eryt6ing. -lease note t6at 6e is (alled as
&udd6a # t6e enlig6tened. Bod6 means ;nana and not %oid or Kero state. Ane (annot negate e7isten(e o" onesel".
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Understanding Advaita - ajAta vAda
mahAvAkya-s
2a6a%a+yas des(ri&e Ad%aita st6iti i.e. 3i%a#&ra6ma ai+ya meaning 3i%a (Atman) and &ra6man are one. 86ere are
many ma6A%A+ya#s. 86ere are 11C0 s6A+6A#s o" %edas. >a(6 s6A+6A#s 6a%e t6eir o1n upanis6ads. @en(e
te(6ni(ally t6ere are 11C0 upanis6ads. Aut o" 11C0, only 220 are said to &e e7tant. Aut o" 220, 10C are supposed
are mentioned in 2u+ti+A upanis6ad. Aut t6ese 4 upanis6ads &elonging to 4 di""erent %eda#s are sele(ted i.e. one
upanis6ad "rom one %eda is sele(ted. )rom t6ese upanis6ads, 1 slo+a or 6al" slo+a is sele(ted as ma6A%A+yA,
16i(6 des(ri&es 3i%a#&ra6ma#ai+ya.
;our 7ahavak&as are*
1. 7|
-ra3VWnam &ra6ma
ons(iousness is Bra6man # 0ig Veda, Aitreya 4panis6ad 3.3
2. ( |1
A6am &ra6mWsmi
I am Bra6man # Ga3ur Veda, &ru6adAra/ya+a (Bri6ad#ara/ya+a) 4panis6ad # 1.4.10
3. 3
8att%amasi # 8at 8%am Asi
86at t6ou art # meaning 86at (Bra6man) is you) # :ama Veda, 6andogya 4panis6ad # B.C.=
4. ||
AyamWtmW &ra6ma
86is Atman is Bra6man # At6ar%a Veda, 2andu+ya 4panis6ad 2)
A"ter understanding ?*6at is Ad%aita? lets see 16o (an li%e t6e li"e a((ording to Ad%aita.
Is Advaita for everybody?
Advaita is not for everybody.
Page 58 of 400
Bhagavan in Gita says that
4HH|s313||3| 1
| ( 3 ({|!31112.511
12.5 Greater is their trouble whose minds are set on the unmanifested; for the goal; the
unmanifested, is very hard for the embodied to reach.
The path is difficult because the aspirant has to give up attachment to the body from the very
beginning of his spiritual practice.The embodied: Those who identify themselves with their bodies.
Identification with the body is Dehabhimana. The imperishable Brahman is very hard to reach for
those who are attached to their bodies. Further, it is extremely difficult to fix the resltess mind on
the formless and attributeless Brahman.
Sri Ramana Maharshi in Sri Ramana Gita Chapter 7 says:
Ones who have purified their mind through sadhana (meditation) or by Sattvik Karma in past lives
can practice advaita Vedanta. He further says that one who does not give much importance to his
body and senses and has no interest in the worldly affairs instead of being surrounded by worldly
issues are considered as eligible for Self Enquiry.
Svetasvatara Upanishad says that same thing (6.23) -
1 | | 3| | 1
31 3 3| H| |H=3 (| |
|H=3 (| 3 16:231
1 For whom to God | Supreme devotion | as to God 3| So | To the Master 1
31 3 To that [high souled / pure mind] one 3| expounded H| these truths |H=3 shine
(| to that high souled| |H=3 (| 3 shine as High Soul indeed.
These truths, when taught, shine forth only in that high-souled one / pure mind who has Supreme
Devotion to God, and an equal degree of devotion the Spiritual Master. They shine forth in that High-
Souled one only.
Bhagavan in Gita says
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Understanding Advaita - Is Advaita for everybody?
*|| (P 33 1
33| || =| d 33117.311
manu y sahasr u kascidyatati sidhday.
yatatmapi sidhdn kascinm vtti tattvata ..7.3..
7.3 Among thousands of men, one perchance strives for perfection; even among those successful
strivers, only one perchance knows Me in essence (tatva).
Note: Here, Bhagavan says 'knows' and not 'sees'. Also note that knows 'Me' in essence (tatva).
This verse is connected with 7:19, which is explained in the section " 'I' or 'Me' can be taken as
'Brahman' "
=|13 (|4|(| |B|31
| | |U3115.611
sa nysastu mahbh du khamptumaygata .
ygayukt munirbrahma nacir dhigacchati..5.6..
5.6 But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative
man equipped with yoga attains Brahman without delay.
4dd6a%a 9ita says t6e same (B.22)
|H| |3 | H 1
| H | | |
6.22 If thou art unable to hold the mind steady on the Brahman, then perform all actions without
caring for the results, giving them up unto me.
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Verses 1 to 22of Chapter 6 talk about Jnana. Next verses are for bhakti.
According to Shastras, Brahma Vidya cannot be given to the one who is not a pure mind or does
not have subtle intellect. @en(e B6aga%an 6as gi%en us t1o pat6s. 86ey are des(ri&ed &y :6ri /it6in
:rid6ar 6ere
Is Bra6ma#Vidya, 16i(6 tea(6es a&out Bra6ma ;nana or Atman ;nana suita&le
to all and 16o (an tea(6 it<
Bra6man or (:at#6it#Ananda) Atman (an alone impart +no1ledge a&out itsel". 86is (an &e "ound in Fat6a
4panis6ad, 16i(6 is a dis(ourse &et1een /a(6i+etas and Gamade%, 16o t6oroug6ly tests /a(6i+etas &e"ore
imparting Bra6ma#Vidya. :ome %erses are 5uoted &elo1, more (an &e "ound 6ere.
'"ind <eadin '"ind
2.' 86e deluded staying in illusion t6in+ing t6emsel%es to &e enlig6tened go in (ir(les "altering and "loundering
li+e sig6tless#men led &y a sig6tless one.
'rah$a 4nana is difficu"t to ras! and teach
2.= It is not possi&le "or many to 6ear a&out it (Bra6man) and e%en 6a%ing 6eard many do not understand. 86e
tea(6er must &e a s+il"ul one and t6e pupil s6ould &e s6arp in grasp. 86e +no1er is a 1onder"ul person
instru(ted &y t6e adept.
'rah$an is 2e&ond s!eech and aru$ents i.e. $ind and inte""ect
2.C 86is prin(iple (Bra6man) is not understood &y pondering in di""erent 1ays or &eing taug6t &y one o" lo1
a&ility. 86ere is no ot6er 1ay t6an &eing taug6t &y one o" unparalleled a&ility and it trans(ends all arguments and
is su&tlest o" su&tle.
2.9 86is +no1ledge is not attaina&le &y argumentation. It is o" easy (ompre6ension only 16en instru(ted &y
anot6er. AX .earest oneX AX /a(6i+etaX let t6ere &e see+ers li+e youX Gou are truly resol%ed in your desire.
Advaitins never compare capacity of Jnani with avatAra
Advaita does not say 'I Am God' in the sense that - I am Lord Krishna, Lord Rama, Lord Shiva and I
can do whatever they can do and can reproduce their supernatural powers and abilities. This is the
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Understanding Advaita - Advaitins never compare capacity of Jnani with avatAra
wrong notion that many people think. Advaita talks about NirGuna Brahman which does not do
anything and is at peace. To better understand, we can use word, 'consciousness or awareness. i.e.
Consciousness Am I, Awareness Am I. Also note that this 'I' is not Ego or representing Body (sarira
bhAva / deha bhAva). It is pure consciousness. But a person who does not consider himself as
nirakAra find it difficult to consider Brahman / God as nirAkAra. For them whose consciousness is
strongly clinged to body, sAkAra upAsanA is always a better option. After mind is purified, and God
gives them experience of detachment and orders them to learn Advaita, one can shift to Advaita. If
the prakruti is emotional, then better continue sAkAra upasanA, as emotional characters can
progress faster in sAkAra upAsanA then in nirAkAra upAsanA no matter how much intelligent they
are, a person lives by mind and not by intellect. Even highly intelligent people have problems with
co-workers and even their life partners. They divorce their wives. They are not free from bias and
have attachment with someone or something. 'Intelligent' from spiritual POV means subtle intellect
that understands and grasps non-dual concepts or ultimate truth. It is not concerned with by-
hearting and photographic memory, though they can be an asset for the one who is destined to be
an AchArya. Pure mind is better word to avoid this confusion.
If you compare the capacity of any avatAra, then is is not worth comparing. But from POV of tatva
Jnana, both are same. An avatAra can give moksha to many more people as compared to a Jnani.
Sri Ramakrishna says a Jnani is like a wooden log upon which 2-3 people can hold on to an cross
ocean of samsAra, but an avatAra is like a big raft upon which many many people can sit and
cross ocean of samsAra.
Advaita asks one to rise above dvaita
Katho Upanishad (l.3.14) says
UtthishThatha, jAgrata, prApya varAn nibodhata
Kshurasya dhArA nishitA duratyatA
durgam pathastat kavayo vadanti.
Arise, awake, receive guidance from the best preceptors
For the path is like a razors edge
- dark, beset with obstacles, difficult to tread,
so the experienced (who have travelled the path), say.
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OR
Arise, awake from the slumber of Avidya, ignorance; Realize that Atman having approached the
exalted teachers; the path is indeed difficult to cross and hard to tread,like the sharp edge of a razor
Even though we talk about Advaita Sthiti as final, mumukshu (seeker) is not in advaita sthiti. He/she
is in dvaita. For the ones whose time has come to practice advaita i.e. mind is purified, are asked to
rise above dvaita. This is done by doing khandan (negation) of dvaita. For the ones whose mind is
still impure, and Guru thinks he will not be able to absorb tatva Jnana, mental purification is advised.
This includes karma kand for those who have zeel and spirit of doing work and bhakti yog for
stabilizing mind and developing faith (bhava) in God. So advait does not reject Dvaita, but considers
it important step for mental purification. To encourage a disciple or devotee in any one of the marg -
karma or bhakti, their glories are sung, so that mind accepts it easily and devotee practices it
wholeheartedly.
Khandan is done from positive standpoint, so that sadhaka can rise above dvaita. There is no hatred.
This is the reason why one should qualify for receiving Jnana, else it is disaster waiting to happen.
More more details, please visit: Journey of Advaita Vedantin
sAdhana CatuShTa varNana (four qualities to practice advaita)
Vivek Chudamani (choodamani) says that four sadhans (qualities) are necessary / required for one
to progress in advaita. (sAdhana chatusta varNana).
1. Vivek - discrimination between Real and Unreal. i.e. only Atman, Brahman is real, everything else
is unreal
2. Vairagya - dispassion in society (worldly matters)
3. Shatsampatti (6 values)
a. Sham Control over mind
b. Dam Control over senses
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Understanding Advaita - sAdhana CatuShTa varNana (four qualities to practice advaita)
!. Uprati Saturation point "!ontrol over mins and saturation brings the saturation o#
slinging or atta!hment in any $orldly atta!hment%
d. Titiskha To stay neutral in #avourable and un#avourable !ir!umstan!es
e. Shraddha &aith in 'oursel# "( am doing nothing $rong in pra!ti!ing this path%, )uru,
)od and Shastras.
#. Samadhan To stay #o!used on the pra!ti!e "one*pointedness like that o# tiger%.
4. Mumukshatva - Burning desire for liberation.
Once you have Vivek and Vairagya along with firm determination for liberation, all other qualities
gradually develop within. Regular prayers and surrender to God also help a lot. Being prepared to
leave everything for SELF realization is an asset.
Advaita is for Purified minds and with subtle intellects.
For More details, please visit What is Advaita Vedanta? Can it be applied in todays Practical
Life? (External Link to Indiaspirituality Blog)
You can also visit Advaita FAQs (External Link) and Advaita - Kamkoti Mandali (External Link)
Snake- Rope Analogy - A perfect example to explain Advaita
Suppose you enter into a dark room and suddenly see a snake, your natural or spontaneous reaction
will be to either run away or to grab it for food or for earning. So there are 2 things -
1. To run away or
2. To run towards
snake.
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You switch on the light and immediately (without any delay), you see that it is just a Rope. Now the
the 'running' is over. There is peace. This means mind has 2 dimensions. To give or take, to accept
or select and to reject. Advaita teaches to go beyond mind into the third dimension of stillness. To go
beyond duality.
Snake was super imposed upon Rope by false perception. It was an illusion.
Snake seemed truth but was never a truth.
Snake did not last for ever. It was not permanent.
Snake vanished without any trace and without any delay.
Snake did not exist beyond rope.
Snake cannot exist with rope.
Snake is dependent upon rope for it's existence
Snake cannot exist without rope. So Rope is it's AdhAra (support), the substratum, base upon which
snake rested.
Rope can exist without snake.
Now, replace +Snake+ by +,aya+ and +-ope+ by +.rahman+ in above para.
Maya was super imposed upon Brahman by false perception. It was an illusion.
Maya seemed truth but was never a truth.
Maya did not last for ever. It was not permanent.
Maya vanished without any trace and without any delay.
Maya did not exist beyond Brahman.
Maya cannot exist with Brahman.
Maya is dependent upon Brahman for it's existence
Maya cannot exist without Brahman. So, Brahman is it's AdhAra (support), the substratum, base
upon which snake rested.
Brahman can exist without Maya.
In the same way verses in Gita and other shastras can be explained by Snake-Rope Analogy
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Understanding Advaita - Snake- Rope Analogy - A perfect example to explain Advaita
Snake was where ever there was rope, but not beyond it.
Snake was inside rope and rope was inside snake
Snake was inside rope, but rope was not inside snake
Rope was never inside snake and snake was not inside rope.
Snake rested on Rope. Rope is the substratum upon which snake rested.
Snake never existed.
Snake was inside rope and rope was inside snake -->
Rope was never inside snake ans snake was not inside rope. --> In reality, rope never existed. From
the standpoint of reality i.e. after realizing true nature of Self, one can say that, Snake is not inside
rope and rope is not inside snake.
Snake never existed --> ajaata or ajaati vAda, meaning mAyA never existed (in reality). This
statement is being said from Atma-Sthiti (state of Jnana) and not from Practical Standpoint.
Now reflect on the following slokas (verses) from Bhagavad Gita
| 33 H3 |1
1| 3| |( 3*13119.411
may tatamida sarva jagadavyaktamrtin.
matsthni sarvabhtni na cha t vavasthita ..9.4..
9.4 All this world is pervaded by Me in My unmanifest aspect (nirgina Brahman); all beings exist in
Me, but I do not dwell in them.
--> Snake was where ever there was rope, but not beyond it.
--> Snake was inside rope, but rope was not inside snake
1| 3| ? | 1
3 = 31| || 3|119.511
Page 66 of 400
na ca matsthni bhtni pasya m ygamaisvaram.
bhtabh nna ca bhtasth mamtm bhtabhvana ..9.5..
9.5 Nor do beings exist in Me (in reality); behold My divine Yoga, supporting all beings, but not
dwelling in them, is My Self, the efficient cause of beings.
--> Rope was never inside snake and snake was not inside rope.
|ss|H13| | | (| 1
3| | 3| 1|| |119.611
yath..ksasthit nitya vyu sarvatrag mahn.
tath sarv i bhtni matsthntyupadhraya..9.6..
9.6 As the mighty wind, moving everywhere, rests always in the ether, even so, know thou that all
beings rest in Me.
--> Snake rested on Rope. Rope is the substratum upon which snake rested.
TruNa-Jantu NyAya and Keet-Bramar NyAya
1. Truna-Jantu Nyaya (Caterpillar law)
Caterpillar is some 16 legs. So when it wants to move from one branch to another, it will branch fetch hold of
another branch and grab it with it's front legs and only after fetching it, it leave older branch so shift to new
branch.
This can be interpreted like, at the time of death, predominant desires decide our future birth and only when
the decision is made new body is given to soul.
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Understanding Advaita - 2. Keet-Bramar Nyaya.
2. Keet-Bramar Nyaya.
keet is an insect which Bhamari catches and cages inside mud with holes to breath and feed and to bite.
After being trapped, that insect (sorry I do not know english name) constantly thinks of bhamri that it will
come and bite it. Finally it becomes bhamri.
So by thinking of brahman, one becomes brahman.
Subtle Points
Whether you accept it or not, you are under the influence of maya.
So you will have to do a Atma-Khoj - Who Am I?
In the statement - I am That
That is Already Brahman
The Statement - I AM That, will only become true if I = THAT
I represents individuality. Ego keeps which I alive and wants to sustain individuality.
I can be = ego, mind, body, sukshma sharita, jiva.
In, I AM That, AM is the one that holds the key. It shows the process and also makes the statement
as Non-Dual.
If you replace AM by AM N!T then the whole meanin" chan"e#$
So I = THAT only when you %now the &eal I or your true nature$ But you are in duality. Just
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assuming does not help. So you have to ask 'Who AM I'. It is a khoj and after asking the
questioning, i.e. Nidhidhyasana, Thoughts and doubts ceases, they dissolve into source. You have to
find the source of thoughts, breath, or mantra. That happens by awareness. By being Aware you are
separated from Thoughts, not be being involving in thoughts. You will have to be de-focused by
being aware. Anyways, that's all technical. But just a repetition 'Who Am I' will not help.
Keet-Bramar Nyaya says that you will have to do chintan and manan (thinking and contemplation)
and not repetition. It is basically Antar-Khoj (diving deep within).
Imagine a vast endless milky ocean (divine ocean of energy). Entire Ocean is Maya.
Brahman is upon which this Maya rests and is insuperable.
The difference between Jiva and Ishwara is that while Ishwara can take any form anywhere at will
and can also again merge into Brahman at will, Jiva is bound and influenced by Maya.
Both Ishwara and Jiva have 'UpAdhis'. Ishwara takes AdhAra of 'Vidha Maya', the entire cosmos and
is always aware of it's true nature i.e. Brahman. Remember that one rises above Maya by being
aware or by knowing 'who am I' i.e. Being Brahman. Ishwara is always aware that he is 'Brahman'.
That is why he is called Maya-Pati, swami or controller of Maya. Be also knows that Maya is the
shakti of Brahman and cannot be separated from it like fire and it's warmth.
Bhagavan in Gita gives Jnana to Arjun. Since Gita is essence of Upanishads, which talks of Brahma-
Jnana, so Bhagavan Krushna also gives Brahma-Jnana to Arjun. Only a realized soul can give
Brahma-Jnani. Only Jnani can give Jnana-Updesha. So Bhagavan is also SELF Realized. If you have
noticed, in Gita it's Just Bhagavan, making it universal. Instead of Being Bhagavan, the substratum
of entire universe, he does not take credit. He humbly says I am taking everything from Upanishads,
which are created by Rishis, or simply I am quoting from Shastras, even though everything origins
or emerges and dies (udbhava and laya) in God. So even bhagavan Krushna considers Shastras as
authentic and there is not even a trace of Ego, no 'I' in Bhagavan. Also note that Gita does not teach
from Only one standpoint.
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Understanding Advaita - Subtle Points
Coming back, Ishwara takes Adhara of Vidha Maya and Jiva takes Adhara of Panch-Mahabhuta.
Ishwara is sarve-buddhiman and Jiva is alpa-buddhiman, bound by Maya, and having a feeling of
seperateness of and so 'I'. Since Jiva and everything is inside Maya and is created from Maya, it also
contains all tree Gunas - Satva, Rajas and Tamas. It is not separate from Maya and so not separate
from Ishwara. But it is the feeling of separateness due to avidya (ignorance) and Ahamkara (Ego)
that we say that 'I am Part of the whole'
Again, Consider an Ocean (inverted on top and form which two branches come out - just for
visualization - Jiva and God)
So the thing that separates Ishwara and Jiva is knowledge that 'I Am Brahman' If you remove Vidha
Maya from Ishwara and you remove Panch-Mahabhuta from Jiva, what is left is pure Brahman. That
is why when in Jnana, one says, 'I am Brahman'. This does not mean that he can do same miracles
that Krushna or other gods do, having siddhis (supernatural powers) entirely depends upon Grace of
God and devas (demi-Gods).
Ishwara does not depend upon anything 'Else' for creation of
universe
It is said that this world or universe was created from the mind of Lord Brahman by his kalpanA
(thought or imagination)
To make anything who will require 2 things - Material needed for creation and knowledge (to make
or create that particular thing).
Ishwara knows what to make (knowledge) and also has tools and materials to make things (Maya).
Ishwara does not need anything outside him.
I recall an example of spider.
Spider knows how to make 'Jala' (Web) and also has tools (saliva) to make it. Spider does not need
Page 70 of 400
anything extra from outside to create web i.e. Nor knowledge or material. Similarly, Ishwara is both
material cause and efficient cause.
Three Paths
Sri Ramana Maharshi says there are 3 margas
Sri Ramana Maharshi, in Sri Ramana Gita says, SELF can be realized by 3 paths
1. MaargaNa: Vichar Marg, Self Enquiry, Jnana Marg
2. Majjan: To dive within (dictionary meaning). i.e. To merge, dissolve yourself in the source of
Mantra. Bhakti Marg
3. PraaNa Rodh: To stop breath (dictionary meaning). To observe, control and slow down the breath.
i.e. Breath Control. Yog (Raja Yog)
Source: Ramana Gita. Article: Three paths
Laya and Nasha are different. Laya means to be one with god or merging with God. But after
spending some time in samadhi, mind again rises, as it is not dead, just sleeping, and with it rises
the samsara. Again one enters into samadhi and mind sleeps, again it rises and so is duality. By
repeatedly entering into samadhi, mind is emptied and destroyed. Now the mind does not rise again.
There is no need to mediate. A person stays in nirvikalp samadhi for 21 days. After that the contact
with body is permenetaly dropped. Sri Ramakrishna says only avatar can comes back again into
body after 21 days. Most people do not return, but a select few, chosen by God returns from
samadhi to do work of God. After that it's all God, not that person. He is Jivan Mukta. Such persons
are very rare. My prostrations to Jivan Muktas who are Jnani Bhaktas, Atman of Krushna itself.
In Jnana marg, from beginning, you do not think of anything else than Brahman. That is why
Shankaracharya has called Maya as 'Mithya'
It is illusion. Mithya means that one that does not exist but still you feel it.
Remember Snake and Rope analogy. Upon seeing snake, you either tried to run away or towards it.
So till you are in Maya give-n-take continues. Only after you realize Brahman, you can say (in Atma
Sthiti)) that 'I am Brahman' and that Maya is illusion. It is a statement said from the state of SELF
Realization.
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Understanding Advaita - Three Paths
Practically all sadhakas, one does feel separateness The approach is different in all paths. In Dvaita
after you have divine vision of God, all your wishes are up-rooted as you have reached your
destination. You are entirely surrendered to God, though you have separate existence. It will
depends upon God to give you what is best for you. As Bhagavan in Gita says , at the time of death,
if you take his name (Krushna or meditate on Brahman), then there is no second birth.
ajAta vAda: Moksha - a mahabranti (great illusion)
a-jaata
not-born
ajAta means 'not born'
Advaita accepts maayaa, but ajaata vaada says that there is nothing like maya. It rejects maya.
ajaata vaada talks from the graveyard of karma and duality.
'A(TI!N: Thi# i# only for )ery a*)ance* #a*ha%a#$
When God has up-rooted all the desires except one - I want Moksha, even this desires - I want
Moksha, produces mental agitation. It is time to even renounce this desire. This is where ajAta vAd
comes into play, not before. Now the questions are bombarded which will ocmpletely shatter
anything that is holding in the way. Questions like, who is the meditator?. IF bandha (bondage) is
brAnti (illusion), then moksha (liberation) is mahAbrAntI (great illusion).
I will not elaborate much, as it may do more harm that help if wrongly understood. All I can say is
that finally even this desire moksha has to be renounced. Perfect e.g. is that of Lord Buddha. He
meditated till the extreme, but when he left everything, even the desire for moksha, he was
enlightened.
For more details, please visit ajAti vAda (external link)
Page 72 of 400
Vachyartha and Laxyartha
Every statement has Vaachyartha (apparent / literal meaning) and lakshyaartha (destination)
I will give an e.g given by Swami Sukhbodhananda in one of his discourses:
He (Swamiji) pointed to Krishna idol and said `This is Krishna.
Now, the pointed finger is vaachyaartha, which one has to drop. It is used for just giving in the
direction. Pointed finger is not the destination. The destination (lakshya) is the idol of Krishna. If you
keep looking at pointed finger, can you look at Krishna? no. If you look at shadow, can you look at
Sun? No.
Finger has to be dropped. It was never the destination. But since we were not able to find krishna or
to make it easier to find krishna, the finger is pointed. After one moves attention to Krishna, the
finger is dropped. No more attention is given to finger, which is just a pointer and not destination.
Krushna is the only center of focus or attention. It is the only thing that one should care.
From this Swamiji's e.g. , I can extend that:
Finger is maya and idol of krushna is brahman.
Shastras teach us in a language which looks like dual. This is because, a sadhaka is always living in
duality. So it is easy to talk from POV (Point Of View) of sadhaka.
Another e.g. Will take things more clear:
Imagine that you are going from place A to place B. In between there is a river and you do not know
to swim. So you take aadharaa (support) of boat. Boat has advantage that it will not sink itself and
you. But after reaching boat, do you keep sitting in boat or move ahead? definitely move ahead.
Here, boat is maya, it is a tool and not a destination.
Earlier we had concluded that Advaita does not give importance to maaya.
But we have heard so much about mAyA (maayaa). Why is mAyA talked too
much?
Since matured sadhakas are very rare and are generally in isolation and maun cannot be taught. You
Page 73 of 400
Understanding Advaita - But we have heard so much about mAyA (maayaa). Why is mAyA talked
too much?
will have to feel it, it is not much focused. Teaching via maun is very supreme, as in the case of
Bhagavan DakshaNaamurty, but very few can grasp it. It also requires presence of a Realized Guru.
Most of the sadhakas are beginners and for them maayaa is taught. It's the newer ones that makes
noise and so we find more talks about maayaa, where it is given importance. So initially to withdraw
the senses, one is constantly reminded of maayaa, one should stay away from worldly objects,
mentally disconnect from friends, family members, avoid them as poisons, avoid objects of senses
as poison, etc. This produces vivek yukta vairagya. Once the mind becomes 100 % introvert, it's
time to think of brahman and nothing else. Guru makes extrovert mind introvert, and Ishwara
establishes introvert mind into heart (Atman, Brahman, source of everything - breath, mantra,
thoughts and this world). No more bombarding of withdrawing of senses et al is done.
Subtle points for sincere advaita meditators.
If you keep looking at thoughts, you can say that you are detached from them, but still you keep
seeing them. The point is not ot keeping looking at thoughts and images, but to move beyond into
their source. If you ar chanting OM, then you will have to neglect thoughts AND shift your attention
to OM and then move to it's source to be one with Brahman.
Mature sadhaka has no interest in this world and can neglect the influence of maya (I do not say he
is above maya), worldly thoughts do not enter into his mind. In such a case, isolation is highly
recommended. Now the paatra (vessel) is free from hole and there is no further dumping of
thoughts of day-2-day life. Such a matured sadhaka will only go to source of mantra OM, and enter
into samadhi. Now, since there is no more dumping in mind, past thoughts, vasanas and even
vasanas from past life / lives may come out during meditation and are up-rooted. Remember,
thoughts are not coming, they are going. So let them go. Do not stop them from going :)
One has to change the direction of sight, turn opposite 180 degrees and you will see the sun.
So a per#on after ne"lectin" maya i# not a +nani$ He become# a +nani when he mer"e# into
,rahman - #ource$ Min* melt# into #ource heart, - Atman - ,rahman by a-anya bha)a
.ananya bha)a/ bha%ti$ i$e$ Not *ifferent i$e$ I am not *ifferent from ,rahman$
If you keep looking at thoughts even for hours, you can say that you are detached, but actually
nothing happens, progress stops. Infact one can develop a habit of observing thoughts and waiting
Page 74 of 400
for next to come. It is not good. One has to move beyond thoughts, mind and so maya. Not by
observing thoughts or considering this world as illusion, but by moving on to the source of thoughts
or mantra (OM), one can be in non-dual state. One has to dive deep within to gather the pearls of
wisdom.
Adi Shankara in Vivekchudamani has sung many verses on Brahmatatvamasi bhavayaatmani
meaning, have brahman bhaavanaa i.e. (Constantly think of brahman. (10 Slokas sloka no 254 - 263
talk about contemplating on brahman and not maayaa) - keet-brahar nyaaya
/aati neeti kula gotra dooragam
naama roopa guna dosha varjitam0
Desha kaala vishayaativarti yad
.rahma tat$amasi bhaavayaatmani00 "12%
254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and
demerit; transcending space, time and sense-object - that Brahman art thou, meditate on this in thy
mind.
http://www.sankaracharya.org/vivekachudamani3.php#1
Same is said in Atma shatakam / nirvANa shatak
The gist is
1. extrovert mind introvert mind development of vairagya with the help of maayaa
2. introvert mind to contemplate on brahman with a-anya bhakti (a = not, anya = different) BG 12:6
(for sAkAr upAsanA, refer 8:14 - ananyachetA us translated as single-pointed devotion. It can also
be interpreted as continuously thinking - 'I am brahman')
3. Mano laya. No need to think on maayaa. Establish oneself on Atman sthiti (Brahma sthiti) and try
to remain in it. Nirvikalp samadhi
4. Mano naasha ajaata vaada Destruction of mind. Sahaj samadhi.
5. Jivan mukta after meditation is over, no dvaita darshan. Jagat is Brahman itself (sarvam khalu-
idam brahman)
But why is maayaa first talked about and then at other place it's existence is negated i.e. From
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Understanding Advaita - Subtle points for sincere advaita meditators.
viverta-vaada to ajaata vaad? This is the style of traditional teaching.
*"adeshas are iven from AdhikAra (heda
Another way of traditional teaching is to accept the existence and later on negate it. This can be
seen in Vivek Chudamani and in Gita.
Initially, one has practical approach and sees even Jnani is suffering for body pains. So to explain
it (to un-ripe, beginners), Shankaracharya says that Prarabhdha is the reason. He goes on
explaining logically that:
Suppose you are hunting a lion, and shoot an arrow. After releasing arrow, if such an opinion
arises in buddhi that it is gau (cow) and not Lion, then nothing can be done. Arrow has already
left the bow. similarly, Prarabhdha is like this arrow already on travel and will hit the target with
fullforce (V.C. 452).
Later on it is said that: In the One Reality, the concept of the universe is a mere fancy. How can
there be any diversity in the Changeless, the Formless, the Absolute? (400)
For more Refer Vivek Chudamani (Choodamani) verses 441 - 464 and verses 398-406
Shankaracharya also explains similar to jnAnAgni sarva karmANii, bhasmasAt krute tathA.
You will find same trend in Gita
( H H|3 38 3 1
| 3 HH 3H 113.511
3.5 Because, no one ever remains even for a moment without doing work. For all are made to
work under compulsion by the gunas born of Nature.
| @|s 1| 3sH 1
7|| | 1| 3 3|114.3711
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Understanding Advaita - Upadeshas are given from AdhikAra bheda
4.37 Just as burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all
Karma to ashes.
To a matured sadhaka, shastras say that all karmas are destroyed. All means prArabhdha, AgAmi
and sanchit. So even prArabhdha is destroyed. Gita also says that one cannot be free from any
karma and so one should practice nitya karmas.
Upadeshas are said from adhikAra bheda.
Refer BG 4:36 - 4:38, which sings the glories of Jnana.
This unique method is called adhyAropa apavAda. It was rediscovered by Revered SSwami
Sacchidanandendra Saraswati.
Page 77 of 400
Understanding Advaita - adhyAropa apavAda - Only Consistent Traditional Teaching of Adi
Shankara BhagavadpAda
adhyAro"a a"avAda - 2n$y 1onsistent Traditiona$ Tea,hin of Adi
Shankara Bhaavad"Ada
adhyAropa apavAda is a unique traditional method of teaching rediscovered by Swami
Sacchidanandendra Saraswati,. Swamiji observed that this method of teaching was adopted by
Shankara BhagavadpAda from his Gita BhasSya in 13.13.
According to this method, first super imposition on Self is mentioned and later on superimposition
is negated. According to Swami ji, this method is consistent and is found in Upanishads, Gita and
Brahma Sutra.
A separate page has been dedicated to explain this unique method of teaching taking help of
Shankara Bhasya.
Please visit adhyAropa apavAda - A Consistent Traditional Teaching
Lets move ahead. Bhagavan in Gita says that Ishwara is neutral.
Ishwara is Neutral says Gita
|d 1| 3 1
7|| 3 7| 3 H=3 H=3115.1511
5.15 The Omnipresent neither accepts anybody's sin nor even virtue. Knowledge remains covered by
ignorance. Thereby the creatures become deluded.
Statement# are ma*e from *ifferent 0!1 con#i*erin" the min*#et of 2ue#tioner:
#arira bhA)a, 3i)a bhA)a an* Atma bhA)a
Sri Ramakrishna says,
Once Sri Rama asked Hanuman how he looked at him.
Hanuman Replied:
A# a bo*y, I am your *a# .#er)ant/ an* you are my lor* .ma#ter, prabhu/
Page 78 of 400
Understanding Advaita - adhyAropa apavAda - Only Consistent Traditional Teaching of Adi
Shankara BhagavadpAda
A# a 3i)a, I am an#ha .part/ an* you are whole .purNa/
but from Tat)a +nana, hey &Ama, I am you an* you are me$ We are not *ifferent$
Advaita talks from this third POV - Atma bhAva and not jiva bhava.
In advaita, there is no experiencer. So if you say that Ì am experiencing unity , it is not ultimate
state - advaita. You are still experiencing something, be it peace, bliss or oneness. You may be in
visistadvaita, but it is not advaita.
Krishna taught both dvaita and advaita.
| H3 1
|(3 |H||3 | 117.1311
Translation
7.13 All this world, deluded as it is by these three things made of the gunas (qualities), does not
know Me who am transcendental to these and undecaying.
Adi Shankara's commentary
7.13 Sarvam, all; idam, this; jagat, world, the aggregate of creatures; mohitam, deluded as it is-
made to have indiscrimination; ebhih, by these; aforesaid tribhih, three; bhavaih, things, in the
forms of attachment, repulsion, delusion, etc; and gunamayaih, made of the gunas, of the
transformations of the gunas; na abhijanati, does not know; mam, Me; who am param,
transcendental to, distinct, different; ebhyah, from these gunas as referred to above; and am
avyayam, undecaying, i.e. free from all (the six kinds of) changes in things, viz birth etc. See note
on p.38.-Tr.How, again, do they cross over this divine Maya of Visnu, constituted by the three gunas?
That is being stated:
|= ==3 |41
|H|=3| | d 117.2411
Translation
7.24 The foolish think of Me, the Unmanifest, as having manifestation, knowing not My higher,
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Understanding Advaita - Krishna taught both dvaita and advaita.
immutable and most excellent nature. i.e. they think of me as a person with body
Hindi Translation by Swami Ramsukhdasji Maharaj:
4@(| * 8 |H| || H|3 ( 7 (-=5| ) $ |=
||| *| 3( (| H| | |H| |3 ( 117.2411
7.24 Abuddhayah, the unintelligent, the non-discriminating ones; ajanantah, unaware; mama, of
My; param, supreme; bhavam, state, My reality as the supreme Self; which is avyayam, immutable,
undecaying; and anuttanam, unsurpassable; manyante, think; mam, of Me; as avyaktam, the
unmanifest, the invisible; apannam, that has become; vyaktim, manifest, visible, at present At
present, after being embodied as an Incarnation.-though I am the ever well-known God. They think
so because they are unaware of My reality. This is the idea.What is the reason for their ignorance?
This is being stated:
|( |H 1 |||| 31
|s |H||3 H|| |H 117.2511
Translation
7.25 Being enveloped by yoga-maya, I do not become manifest to all. This deluded world does not
know Me who am birthless and undecaying.
7.25 Yoga-maya-samavrtah, being enveloped by yoga-maya-Yoga means the combination, the
coming together, of the (three) gunas; that (combination) is itself maya, yoga-maya; being
enveloped, i.e. veiled, by that yoga-maya; aham, I; na prakasah, do not become manifest;
sarvasya, to all, to the world. The idea is that I become manifest only to some devotees of Mine. For
this very reason, ayam, this; mudhah, deluded; lokah, world; na abhijanati, does not know; mam,
Me; who am ajam, birthless; and avyayam, undecaying. In verse 13 the reason for the non-
realization of the supreme, unqualified Brahman was stated. The present verse states the reason for
the non-realization of the qualified Brahman.'That yoga-maya, because of My being covered by
which the world does not know Me- that yoga-maya, since it belongs to Me, does not obstruct the
knowlege of Me who am God, the possessor of maya, just as the magic of any other magician does
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Understanding Advaita - Krishna taught both dvaita and advaita.
not cover his knowledge.' Since this is so, therefore-
Fris6na 1as also a tyAgi and is also (alled as yoge:1ara. Fris6na s6o1ed ot6er 1ays to rea(6 6im. .as &6a%a is
not to only &6a%a to 1ors6ip 6im and t6at you need &e a"raid o" 6im. @en(e Fris6na is (alled a ;agat 9uru. 2y
prostrations and salutations to ;agat 9uru B6aga%an Fris6na.
86ere are t1o types o" &6a+ti#s. 86is is e7plained &y :6ri /it6in :rid6ar 6ere
Both sides of coin has to be understood.
A jnani experiences niivikalp samadhi. But it is not over, as mind again rises from the dead (mano
laya) and one enters into dvaita. But by repeated entering into samadhi, mind, which is nothing but
thoughts and vasanas, is gradually destroyed (mano nasha). Now there is no mind. Mind of Jnani is
brahman itself says Sri Ramana Maharshi. After one wakes from meditates or completes meditation,
one sees that this world is also Brahman and not maya. He sees divinity everywhere. This may not
be like a vision of Krishna (person) everywhere, but just divinity. Such a person is called jivan
mukta. One day you began meditation. The which has beginning also has an end. There is no need
to further meditate. The purpose of meditation and this life (human birth) is fulfilled.
Sri Ramana Maharshi called this as sahaj samadhi. Ordinary person do not return from nirvikalp
samadhi and after 21 days, connection with body permanently drops. But Some may return into this
world to teach bhakti and jnana and keep a pseudo ego of knowledge or bhakta like that of
shankara, sukhdev, etc.
So, fir#t i# nir)i%alpa #ama*hi an* then it i# #a)i%alp #aam*hi$ .tat t)am a#i an* then
#ar)am %halu-i*am brahman/
In yog and bhakti reverse is true. In yog, one experiences divinity everywhere (sarvam khalu-idam
brahman, and later on reaches nirkikalp samadhi
(source:http://indiaspirituality.blogspot.in/2012/09/sahasrara-chakra.html Index: http://indiaspirit
u ality.blogspot.in/2012/09/chakras-index.html )
In bhakti, one keeps ego of 'I am bhakta' and later one even renounces this ego to merge into God
losing his own identity says Sri Ramakrishna.
In simple words of Sri Ramakrishna, Nirakara brahman is like infinite ocean, pure water. But due to
cold (of bhakti), it freezes and takes shape by becoming ice. Both water and ice are technically one
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Understanding Advaita - Both sides of coin has to be understood.
and the same - water.
!ne ha# to %now both #i*e# of coin$ !nly one #i*e of coin i# #tre##e*, other i# 3u#t to be
e4perience*$
e.g. If you want fire, you will have to accept it's warmth. Your focus can either be fire or ti's heat.
e.g. Fire (light) for lighting the room and heat for cooking food, but you will have ot accept both, as
you cannot separate light of fire and it's heat.
Either side of Brahman (SaguNa and nirguNa) has to be experienced. Order is not important.
Ma*hu#u*an Sara#wati i# a perfect e$"$ of harmony an* he belie)e* that A*)aita i# not for
e)erybo*y an* for ma##e# bha%ti .%ri#hna bha%ti/ i# the be#t$
Jnana, Advaita is not for everybody. But to progress in Jnana, bhakti is required. So bhakti is the
foundation. Some say bhakti is for kids is a false notion. I would say, bhakti is the base. One must
have a strong foundation.
Another name of Jnani is Brahma-niSTha (niSThA = firmness , steadiness , attachment , devotion)
The one has firm faith in Brahman or rather one who is established in Brahman with firm faith is a
Brahmanishtha
I would also like to say that bhakti has an edge that any class of people, pure / impure minded,
intelligent / non-intelligent i.e. In general laymen (anybody) can practice and progress in spirituality.
Reason behind Shrutis, Smritis and Puranas praising one
Personal deity
I always ask the question. WHY?
The reason is if you are told, that Krisha takes initiation from a sanyasin to chant the name of Shiva,
your will mind will think that if Shiva is supreme, then why not chant the name of Shiva. The
attention is diverted. To make one one-pointed and to make one understand that Krusha is enough,
you do not need to take refuge in any other God, Krushna is praised and the supreme personality.
Makes sense right. Ganesh Purana, Brahman Purana, Shiva Purana, Devi Bhagavat all praise Gods as
Page 82 of 400
Understanding Advaita - Both sides of coin has to be understood.
supreme.
Our shastras teach many ways to attain moksha. Each scripture glorifies it's personal deity and
object of worship.
Sri Ramakrishna says that, Bhagavan of bhakta, Brahman or Atman of Advaita and Paratman of
Yogis is one and the same.
A"ter 4nderstanding Ad%aita, lets understand a n important te(6ni5ue taug6t &y traditional 9uru#s adyAropa
apavAda
Page 83 of 400
ad6yAropa apa%Ada # A onsistent 8raditional 8ea(6ing
adhyAro"a a"avAda - 2n$y 1onsistent Traditiona$ Tea,hin as ta#ht
(y Adi Shankara Bhaavad"Ada
adhyAropa apavAda is a unique traditional method of teaching rediscovered by Swami
Sacchidanandendra Saraswati. According to Swamiji, this method is the only consistent method of
teaching.
Accor*in" to thi# metho*, fir#t #uper impo#ition on Self i# mentione* an* later on
#uperimpo#ition i# ne"ate* in #ame #hruti$
It i# fal#e Superimpo#ition .a*hyAropa/ 5ollowe* by &etraction .apa)A*a/$
This doctrine actually leads to ajAta vAda. This is no creation, no mAyA, no jagat, no Ishwara. Only
Atma tatva, Brahma tatva, pure consciousness. Upanishads and Gita say that in the be"innin"
there wa# no bein" an* no non bein", as in Gita 13.13
This in itself is very deep, critical study and is beyond the scope of this work. However, we will
study it in brief.
Attribute of witness is added and then it is said that it cannot be reached through mind, eyes,
speech, etc.
The concept of witness is introduced since the objective is to indicate that 'I' am not any object of
observation. But later on, even the attribute of being a witness is removed, as to see something,
there has to be another (an object that can be seen and observer).
Hence Brahman cannot be a witness also. So the false attribute of being a witness is also negated
by saying that Brahman is beyond 5 senses and mind.
Bra6man (an &e des(ri&ed only in a negati%e 1ay
It is not possible to describe Brahman, hence it cannot be taught positively. No attribute can be
given to describe it. It shows that all attributes are false and they are negated. Hence the only
method to explain Brahman is negative approach or false superimposition and retraction or
negation of false super imposition.
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Understanding Advaita - adhyAropa apavAda - A Consistent Traditional Teaching
ad6yAropa apa%Ada in B6aga%ad 9ita
Note: (n some versions, #irst verse o# !hapter 34 is not #ound, Adi Shankara did not !omment on
it, $hile -amanuja !ommented.
(n Shankara .hasya, total verses in !hapter 34 are 42, $hile that in -amanuja .hasya are 4. (#
$e a!!ept 4 verses in !hapter 34, then total number o# verses in )ita $ill be 563.
Last verse of Chapter 13 says
HH7| =3 7|H|1
3 3|H | =3 3 1113.3411
13.34 They who, by the eye of knowledge, percei)e the *i#tinction between the fiel* an* it#
%nower an* al#o the liberation from the Nature of bein" , go to the Supreme.
This verse mentions two things
1. Perceive the distinction between the field and its knower
2. Liberation from the Nature of being
This means that first Self or Atman is separated from Non-Self by being a witness. But what is to
be separated? that which we identify as 'I' or Self. To separate Self from Non-Self, we must define
what is Self. In other words attributes are given to Self or Atman. The attributes are 'knower' or
'witness' or 'observer' or 'SAkSi' or 'kshetraGYa'. Since one is a witness, it means that there is an
object that one is witness.
So here there are two things.
1. 'Witness' or 'Observer' called as kshetraGYa' and
2. The 'object of observation'.
This means there is duality. To enter into non-dual state one has to even drop the attributes like
'knower' or 'witness'. This means that only thing left is observer. But the terms observer is relative
as it is dependent upon 'object of observation' i.e. one can be called as observer only if one is
observing something. After non-Self is separated from Self, the attributes of 'witness' or 'knower'
are also removed.
This can be observed in Gita 13.1 and 13.13
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Understanding Advaita - adhyAropa apavAda in Bhagavad Gita
Atman a# Witne## 6#hetra"ya
| ||
H| |=3 H|31
73| d 3 |( H7 3 31113.111
13.1 The Blessed Lord said - O son of Kunti, thi# bo*y i# referre* to a# the fiel* or
%#hetra$ Those who are versed in this call him who i# con#ciou# of it a# the %nower of the
fiel* or %#hetra78a.
Attribute of bein" a witne## i# remo)e*

7 d+| 77||s 331
| d=| 31113.1311
13.13 I shall speak of that which is to be known, by realizing which one attains Immortality. The
supreme Brahman is without any beginning. That i# calle* neither bein" nor non-bein"$
9ater )er#e# are
3 || 3 3|sHH| 1
3 3~H| | 3831113.1411
13.14 That (Knowable), which has hands and feet everwhere, which has eyes, heads and mouths
everywhere, which has ears everywhere, e4i#t# in creature# by per)a*in" them all$
=5|| =5H 3 1
| 1113.1511
13.15 Shining through the functions of all the organs, .yet/ *e)oi* of all the or"an#;
unattache*, and verily the supporter of all; without 2uality , and the perceiver of qualities;
0oint# to be ob#er)e* --: neither bein" nor non-bein"$ Then attribute# of omnipre#ence
-- then retraction of the#e 2ualitie# a# *e)oi* of all or"an#, without 2uality$
4(=3 3|| 1
+|d7 1 |=3 33 1113.1611
Page 86 of 400
13.16 Existing outside and inside all beings; moving as well as non-moving, It is incomprehensible
due to subtleness. So also, It is far away, and yet near.
OR
13.16 Outside and within (all) beings the unmoving and also the moving; because of Its subtlety,
unknowable; and near and far away is That.
This method is found in other verses of Gita. Lets analyze a few verses.
A*hyAropa Apa)A*a in 'hapter ;
Please refer to shankara bhasya in 'Gita Super Site'. Select both hindi commentary (Sri
Harikrishandas Goenka ) and english commentary (Swami Gambhirananda)
A*hyAropa .#uperimpo#ition/
In chapter 9, Bhagavan says
| 33 H3 |1
1| 3| |( 3*13119.411
may tatamida sarva jagadavyaktamrtin.
matsthni sarvabhtni na cha t vavasthita ..9.4..
9.4 All this world is pervaded by Me in My unmanifest aspect (nirgina Brahman); all bein"# e4i#t
in Me, but I *o not *well in them$
Apa)A*a .retraction or ne"ation/
1| 3| ? | 1
3 = 31| || 3|119.511
na ca matsthni bhtni pasya m ygamaisvaram.
Page 87 of 400
Understanding Advaita - adhyAropa apavAda in Bhagavad Gita
bhtabh nna ca bhtasth mamtm bhtabhvana ..9.5..
9.5 Nor *o bein"# e4i#t in Me .in reality/< behold My divine Yoga, supporting all beings, but
not dwelling in them, is My Self, the efficient cause of beings.
another e.g. to make things easy.
A*hyAropa in 'hapter =, Apa)A*a in 'hapter >
A*hyaropa
( H H|3 38 3 1
| 3 HH 3H 113.511
3.5 Because, no one ever remains even for a moment without doing work. For all are made to
work under compulsion by the gunas born of Nature.
Apa)A*a
| @|s 1| 3sH 1
7|| | 1| 3 3|114.3711
4.37 Just as burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all
Karma to ashes.
Is this not contradictory? So first something is said, then it is retracted or negated.
To a matured sadhaka, shastras say that all karmas are destroyed. All means prArabhdha, AgAmi
and sanchit. So even prArabhdha is destroyed. Gita also says that one cannot be free from any
karma and so one should practice nitya karmas.
Upadeshas are said from adhikAra bheda.
Now you got he point as why in Sv. Up. even though the size of jiva is given, it says, it has to be
experienced as infinite.
How was this traditional Method discovered?
Swamiji observed that this method of teaching was adopted by Shankara BhagavadpAda from his
Gita BhaSya in 13.13. (13.14 in other versions of Gita)
Page 88 of 400
We will try to understand this method in detail.
Since Adi Shankara also discusses verse 13.13, lets see what this verse says. Important points
are colour coded so that they can be easily located.
7 d+| 77||s 331
| d=| 31113.1311
13.13 I shall speak of that which is to be known, by realizing which one attains Immortality. The
supreme Brahman is without any beginning. That i# calle* neither bein" nor non-bein"$
Lets analyze verse on 13.14 in detail
3 || 3 3|sHH| 1
3 3~H| | 3831113.1411
13.14 That (Knowable), which has hands and feet everywhere, which has eyes, heads and mouths
everywhere, which has ears everywhere, exists in creatures by pervading them all.
Shan%ara ,ha#ya San#%rit
-- 3|| 3 | || 1 3 3|| 33 7 1 ||| H71 13
|31 H7 H||3 331 H ||| | = 1 H|| 3 HH|3
H71, 3 3 7 d=| 3 3 1 3| 3 |F 13|| 7 3
~! 33 ' 3|| ' |1 3| ( || -- |||||| * 3
31 " + j '71' 3
3|3 3=31 3| |F =3 1 3|| 33 7 1 3|sHH| 3 H| H| |
1 33 3|sHH| ; 3 33 3 =5 , 33 1 33 33 , H| ||,
H |! 383 13 H3113|3||||=5||||3 71 3d|H| | 3
H|| -- 1113.1311
9et# ha)e the Hin*i Tran#lation of Shan%ara ,ha#ya by Sri Hari%ri#han*a# 7oen%a
( '7' 3 H|| (||H| 3|3| (| ( , 3 (|| HH| (| 3 HH|| d
Page 89 of 400
Understanding Advaita - How was this traditional Method discovered?
H, 13 ||| =5| 3|||| 3 7 13| 3| 3 ( 7 (3 ( -- ( 7 4
(|-|H| ( | 3 3 (|- 9 H ( 7 ( 1 4 ||| =5F 3|||| H7| 13
(|3| ( 1 HF 3| | (| ( 7 H7 (| H|3| ( 1 HF 3| (|, H |
( 1 |13, H| 3|| ( 7 13 H7 | (| ( , 3 3| (| 7 | 1F (
3 (| H| 3| ( 3 (| (| H| 3| ( 43H|| | ( 1 3| 7| 13 $|
H 3| 3 |F| | 3 | |3 ~| 3| '4 (|-|H|' ( , | |
43H|| H|3| ( 1 | -|| H| |H|| | (| (| ( || ||| u(
||| |F| | H|3| ( 1 | 3 4 H|| F 13 (|, H =5|, 7 H| d|
(| 1| (| (| ( , 3 4 7| d| (| | 3| 7 ( ) ( H|3 ( 1 (|
4| | |F| H| |(1 ( 7 4 (|-|H| ( , 3| 4 , H |H| ( --
H H, H (|, ( 3|sHH| (H|3| ( 3| ( 4 ||H| ( -- H 3
| 3 =5 (| ( 33 ( ||H| ) (| H|3| ( 1 H| -- 13 || ( 4| |B
13 ( 1113.1311
9et# #ee #implifie* ?n"li#h Tran#lation by Swami 7ambhiranan*a
13.13 That-the Knowable which has hands and feet everywhere.The existence of the Knower of
the field is revealed through the adjuncts in the form of the organs of all creatures. And the
Knower of the field is spoken of as such because of the limiting adjuncts of the field. The field,
too, is diversely differentiated as hands, feet, etc. All diversity in the Knower of the field, caused
by the differences in the adjunct-the field, is certainly unreal. Hence, by denying it, the nature of
the Knowable has been stated, in, That i# calle* neither bein" nor non-bein"$ Although the
unreal form is caused by the limiting adjuncts, still, for the comprehension of Its existence it is
said, '(It) has hands and feet everywhere, etc., by assuming this as a quality of the Knowable.
Thus, as is well known, there i# #ayin" of the people )er#e* in tra*ition , The
Tran#cen*ental i# *e#cribe* with the help of #uperimpo#ition an* it# refutation $
Everywhere the hands, feet, etc., which are perceived as limbs of all bodies, perform, their duties
Page 90 of 400
due to the presence of the power of the Knowable (Brahman). Thus the grounds for the inference
of the existence of the Knowable are metaphorically spoken of as belonging to the Knowable. The
others have to be explained similarly. That Knowable has hands and feet everywhere. That which
has eyes, heads, and mouths everywhere is sarvatoksi-siro-mukham. That which has ears every-
where is sarvatah-srutimat: sruti means the organs of hearing; that which has it is sruti-mat.
Tisthati, It exists, remains established; loke, in the multititude of creatures; avrtya, by pervading;
sarvam, them all. With this purpose is view, that as a result of the superimposition of the organs
like hands, feet, etc., which are adjuncts, there may not be the misconception that the Knowable
is possessed of them (adjuncts), the (next) verse is begun:
Important 0oint#
1. Knowers of the Tradition say --> Adi Shankara did not say this is his own theory or yukti.
2. False Superimposition followed by negation is taught by wise.
The commentary concludes that, False attributes are added on Self and then they are denied. This
is the traditional method as taught by wise men. This technique is called as adhyAropa apavAda.
For Simplicity e.g. from only Gita are given. Also note that Swamiji pointed out e.g. from many
upanishads and from Gaudapadacharya's karika on Mandukya Upanishad. Gaudapadacharya says,
with this verse the shruti negates all that it has taught.
Now Lets analyze the last verse of Chapter 13
HH7| =3 7|H|1
3 3|H | =3 3 1113.3411
13.34 They who, by the eye of knowledge, percei)e the *i#tinction between the fiel* an* it#
%nower an* al#o the liberation from the Nature of bein" , go to the Supreme.
San#%rit commentary by Sri San%aracharya
-- -HH7| ||F|3| 7 |H 3| =3 3 3HHH 7|H|
H|U|| || HH3 H 7| H, 3 7|H|, 3 3|H , 3||
3 |HH| |F|, 31| 3 3 |H | H|=3,
|=3 U=3 3 |3 , ( H3 113
|( |H|| 1 ||=7|H*1 |U 3 3|
|{|3||*|H|s|11|U |3|{|3||* 1113.3411
Hin*i tran#lation by Sri Hari%ri#han*a# 7oen%a .on Sri San%aracharya# San#%rit
Page 91 of 400
Understanding Advaita - How was this traditional Method discovered?
'ommentary/
| | | 3(| H ( H| ( (| H|3| ( ) -- H| H|U
H| 3 H 3= H|H||F 7||||, (H 43H| (
7 H H7
=3|, -- 3| |1 HH3||, H 3 | H| H3 ( , ~
| |F 3|| 3 |H| , || 3| | | | H|3 ( ,
| 31F | |B (| H|3 ( , H = (| |3 1113.3411
?n"li#h tran#lation by Swami 7ambhiranan*a .on Sri San%aracharya# San#%rit
'ommentary/ - Simplifie*
13.35 Those who know thus, in the manner described above; through the eye of wisdom-the eye
is the realization in the form of the knowledge of the Self, which arises from following the
instructions of the scriptures and teachers; through that eye of wisdom; the distinction, the
particular mutual *i#tinction between the fiel* an* the 6nower of the fiel* as they have
been explained; an* the annihilation of the Matri4 of bein"# -the Matrix of beings is that
which is described as ignorance and is calle* the (nmanife#t< .tho#e who %now/ the
annihilation .mo%#anam/ of that Matri4 of bein"#, they reach, go to the Supreme, to
Brahman, the Reality which is the supreme Goal. The idea is that they do not take up a body
again.
Idea is being Witness is given in 1st verse of chapter 13
| | |
H| |=3 H|31
73| d 3 |( H7 3 31113.111
13.1 The Blessed Lord said -- O son of Kunti, this body is referred to as the 'field'. Those who are
versed in this call him who is conscious of it as the 'knower of the field'.
From this we conclude that Adi Shankara pointed out traditional method of teaching found in
shastras is adhyaropa apavada i.e, first there is a false superimposition on the Self. Self is separated
as a witness and then then the superimposition on the Self is removed.
This is done keeping in mind the mental make-up of disciple.
Page 92 of 400
In the beginning all disciples are in duality. It is like milk and water mixed and inseparable.
So first the qualities of Self are given which are different from the qualities of Objects of
perception.
Next step is to separate the witness from the sense objects by instructing to be a witness of sense
objects, thoughts and mind. This is like separation of milk from water. Those who are capable of
doing this or practicing this art are called Hansa (Swan). Hansa is an important symbol in Advaita
as it is said that it can separate milk from water.
After one separates oneself i.e. 'I' or Atman from the sense objects, the qualities superimposed on
Self are also negated by saying that which not being and not non-being, cannot be described by
words, without beginning and end (BG 13.32) or as in Satyam Jnanam Anantam Brahman, beyond
words, beyond mind and speech, etc. Here there is an attempt to negate the eariler attribute like
being witness, bliss, most subtlest, etc. After this negation of false superimposition, Self Alone
shines. One enters into the state of Nirvikalp Samadhi, where there is no second, no one to
experience and hence this state cannot be described in words.
To sum up,
1. Give knowledge that Self is different than body and sense objects i.e. atma*anatma vivek,
nitya * anitya vivek
2. Give knowledge that Self is witness and that Self is indeweller of the body and hence can
be a witness - kshetra*kshetragnya viveka, drig*drashya vivek, drasTA*driShya viveka
3. Give knowledge that Self cannot be perceived and is beyond mind
In first two steps, some attributes like omnipresent, witness, etc are superimposed on Self
In third step, all the attributes are negated, so that only Self Shines. There is no witness to see
Self or Brahman.
86is is t6e traditional tea(6ing.
2y pra/Ama#s (prostrations) to all t6e tea(6ers o" 8raditional tea(6ing, my pra/Ama#s to all t6e 1isemen, to :6ri
Adi :6an+ara to :6ri 9audpadA(6Arya and to :6ri :1ami :a((6idanandendra :aras1ati. 2y +oti +oti pranam to
my 9uru 16o put me on t6e pat6 o" spirituality and tea(6ing t6is met6od.
Be"ore 1e try to "ind t6is tea(6ing, lets understand 6o1 t6is met6od is traditional.
@o1 is t6is met6od 8raditional<
But this technique is not innovated by our acharya. In his Gita Bhasya he writes,
"Thus, as is well known, there i# #ayin" of the people )er#e* in tra*ition , The
Tran#cen*ental i# *e#cribe* with the help of #uperimpo#ition an* it# refutation $ "
It is also found in Adi Shankara's Param Guru GauDapAdAchArya ()audapada!harya) .
GauDapadAchArya has cited Br. Up. in his Mandukya kArikA. He says,
Page 93 of 400
Understanding Advaita - How is this method Traditional?
The te4t *enie# all that it ha* pre)iou#ly tau"ht$ by #ayin" ''he (the Self) is neither this
nor that (Br. Up.. II.iii.6)'', an* by #howin" that the Self i# beyon* all perception an*
conception$ Throu"h thi# the (nborn i# able to manife#t .7$6$ III$@A/
Sour!e7 8age 2, ,ethod o# 9edanta, S$ami Sa!!hidanandendra Saras$ati, translated by A. /.
Alston.
It is well known that Sri Gaudapada has the universal reputation in the Vedantic world of having
been teacher of BhagavadpAda's teacher GovindpAda. 7au*apa*a him#elf ha# referre* with
mar%# of re#pect to earlier %nower# of the tra*ition, in the words, ,y e4pert# in
(pani#ha*# (G.K. II.31) and ,y #a"e# thorou"hly con)er#ant with 1e*a .7$6$ II$=B/
:our(e$ -age 39#40, 6apter 3, 2et6od o" Vedanta, :1ami :a((6idanandendra :aras1ati, translated &y A. ;.
Alston.
I" 1e 6a%e a loo+ at ad6yAsa B6A:yam, an intro to :ArIri+a 2imimAmsA (Bra6ma :4tra), it tal+s a&out a%idya, it?s
reason and remo%al o" a%idya. A(6arya ssays t6at a%idyA is ad6yAsa, superimposition o" non#sel" upon :el"
(Atman), 16at is le"t is pure Fno1ledge i.e. %idyA meaning t6e e7perien(e o" Bra6man (not as separate entity).
86ere is no mention in 6is intro t6at t6e purpose is to esta&lis6 Vis6nu as Bra6man or gi%e supreme satus to
Vis6nu or any "orm o" 9od.
*e (an "ind ad6yAsa B6A:ya 6ere (6tml # ad%aita#%edanta.org), 6ere (pd" o" 6tml at s(ri&d) and 6ere (pd" at
s(ri&d# (ommentary &y :1ami 96am&6irananda)
adhyAro"a a"avAda in a$$ 34 (ten) *"anishads
:in(e 1e "ind t6is tea(6ing in B6aga%ad 9ita, 16i(6 is essen(e o" 4panis6ads, upanis6ads s6ould also (ontain t6is
tea(6ing.
9au.apadA(6Arya 6ad gi%en e7ample o" Bri6adAra/ya 4panis6ad in 6is +Ari+A, lets study t6is upanis6ad "irst. It
s6ould also &e noted t6at our %Artti+a+Ara (:ures6%arA(6Arya) 6as 1ritten 6is %Artti+A# (su&#(ommentaries,
e7planatory notes on :6an+ara B6A:ya) o" Bri6adAra/ya and 8aittiriya 4panis6ads, &ot6 &elonging to Ga3ur%eda.
:o &ot6 are %ery important to Ad%aitins. Anot6er reason to sele(t Br. 4p. to study is t6at it is in t6e Ara/ya+a part
o" :6u+la Ga3ur%eda, 16ile Isa is in t6e :am6ita part.
adhyAro"a a"avAda in BrihadAra5ya *"anishad
Page 94 of 400
A*hyAropa -Superimo#ition of *ifferent form# "ro##, #ubtle, air, either, etc on ,rahman
II-iii-1: Brahman has but two forms - gross and subtle, mortal and immortal, limited and
unlimited, defined and undefined.
II-iii-2: The gross (form) is that which is other than air and the ether. It is mortal, it is limited,
and it is defined. The essence of that which is gross, mortal, limited and defined is the sun that
shines, for it is the essence of the defined.
II-iii-3: Now the subtle - it is air and the ether. It is immortal, it is unlimited, and it is undefined.
The essence of that which is subtle, immortal, unlimited and undefined is the being that is in the
sun, for that is the essence of the undefined. This is with reference to the gods.
II-iii-4: Now with reference to the body: the gross form is but this - what is other than (the
corporeal) air and the ether that is in the body. It is mortal, it is limited and it is defined. The
essence of that which is gross, mortal, limited and defined is the eye, for it is the essence of the
defined.
II-iii-5: Now the subtle - it is (the corporeal) air and the ether that is in the body. It is immortal, it
is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and
undefined is this being that is in the right eye, for this is the essence of the undefined.
Apa)A*a - &etraction of e)erythin" #ai* before
II-iii-6: The form of that `being is as follows: like a cloth dyed with turmeric, or like grey sheeps
wool, or like the (scarlet) insect called Indragopa, or like a tongue of fire, or like a white lotus, or
like a flash of lightning. He who knows it as such attains splendour like a flash of lightning. Now
therefore the *e#cription .of ,rahman/: CNot thi#, not thi#D$ ,ecau#e there i# no other
an* more appropriate *e#cription than thi# CNot thi#D$ Now Its name: `The Truth of truth.
The vital force is truth, and It is the Truth of that.
adhyAro"a a"avAda in BrihadAra5ya *"anishad
A*hyAropa -Superimo#ition of *ifferent form# "ro##, #ubtle, air, either, etc on ,rahman
II-iii-1: Brahman has but two forms - gross and subtle, mortal and immortal, limited and
unlimited, defined and undefined.
II-iii-2: The gross (form) is that which is other than air and the ether. It is mortal, it is limited,
and it is defined. The essence of that which is gross, mortal, limited and defined is the sun that
shines, for it is the essence of the defined.
II-iii-3: Now the subtle - it is air and the ether. It is immortal, it is unlimited, and it is undefined.
The essence of that which is subtle, immortal, unlimited and undefined is the being that is in the
sun, for that is the essence of the undefined. This is with reference to the gods.
Page 95 of 400
Understanding Advaita - adhyAropa apavAda in BrihadAraNya Upanishad
II-iii-4: Now with reference to the body: the gross form is but this - what is other than (the
corporeal) air and the ether that is in the body. It is mortal, it is limited and it is defined. The
essence of that which is gross, mortal, limited and defined is the eye, for it is the essence of the
defined.
II-iii-5: Now the subtle - it is (the corporeal) air and the ether that is in the body. It is immortal, it
is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and
undefined is this being that is in the right eye, for this is the essence of the undefined.
II-iii-6: The form of that `being is as follows: like a cloth dyed with turmeric, or like grey sheeps
wool, or like the (scarlet) insect called Indragopa, or like a tongue of fire, or like a white lotus, or
like a flash of lightning. He who knows it as such attains splendour like a flash of lightning. Now
therefore the *e#cription .of ,rahman/: CNot thi#, not thi#D$ ,ecau#e there i# no other
an* more appropriate *e#cription than thi# CNot thi#D$ Now Its name: `The Truth of truth.
The vital force is truth, and It is the Truth of that.
adhyAro"a a"avAda in Isa *"anishad
A*hyAropa -Superimo#ition of lor*#hip on ,rahman
1. Om. All this should be covered by the Lord, whatsoever moves on the earth.
4. Unmoving, It is one, faster than the mind. The senses cannot reach It, for It proceeds ahead.
Remaining static. It overtakes others that run. On account of Its presence, Matarsiva (the wind)
conducts the activities of beings.
5. It moves; It moves not. It is far; It is near. It is within all; It is without all.
adhyAro"a a"avAda in 6ena *"anishad
A*hyAropa -Superimo#ition of attirbute# li%e #en#e# an* fi)e element# on ,rahman
I-1. Wished by whom is the mind directed to fall (on its objects)? Directed by whom does the
foremost vital air move? By whom is wished this speech which the people utter? Who is the
radiant being that unites the eye and the ear (with their objects)?
I-2. Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of
the vital air, and the eye of the eye, the wise, freeing themselves (from the identity with the
senses) and renouncing the world, become immortal.
I-3. The eye does not reach there, nor speech, nor mind, nor *o we %now .It# mature/$
Page 96 of 400
Therefore we dont know how to impart instruction (about It). Distinct indeed is That from the
known and distinct from the unknown. Thus have we heard from the ancients who expounded It
to us.
A*hyAropa -Superimo#ition of attirbute# li%e #en#e# an* fi)e element# on ,rahman
I-4. That which is not uttered by speech, that by which the word is expressed, know That alone to
be Brahman, and not this (non-Brahman) which is being worshipped.
I-5. That which one does not think with the mind, that by which, they say, the mind is thought,
know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
I-6. That which man does not see with the eye, that by which man sees the activities of the eye,
know That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
I-7. That which man does not hear with the ear, that by which man hears the ears hearing, know
That alone to be Brahman, and not this (non-Brahman) which is being worshipped.
I-8. That which man does not smell with the organ of smell, that by which the organ of smell is
attracted towards its objects, know That alone to be Brahman, and not this (non-Brahman) which
is being worshipped.
II-3. It is known to him to whom It is unknown; he to whom It is known does not know It. It is
unknown to those who know, and known to those who know not.
adhyAro"a a"avAda in 6atha *"anishad
A*hyAropa - 9o"ical &ea#onin"
1-I-29. O Death, tell u# of that, of the "reat ,eyon*, about which man entertain doubt.
Nachiketas does not pray for any other boon than this which enters into the secret that is hidden.
1-II-1. Eifferent i# .that which i#/ preferable< an* *ifferent, in*ee*, i# the plea#urable$
These two, serving different purposes, blind man. Good accrues to him who, of these two, chooses
the preferable. He who chooses the pleasurable falls from the goal.
1-II-2. The preferable and the pleasurable approach man. The intelli"ent one e4amine# both
an* #eparate# them$ 8ea, the intelli"ent one prefer# the preferable to the plea#urable,
(whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which
is not already possessed) and kshema (the preservation of that which is already in possession).
Apa)A*a - &etraction of %nowin" by lo"ical rea#onin"
1-II-8. This (Self), if taught by an inferior person, is not easily comprehended, for It is variously
thought of. Unless taught by another (who is a perceiver of non-difference) there i# no way .of
comprehen*in" It/, for It i# not ar"uable an* i# #ubtler than #ubtlety$
1-II-9. This (knowledge of the Self) attained by thee cannot be had through logical reasoning. O
dearest, this doctrine, only if taught by some teacher (other than a logician), leads to right
knowledge. O, thou art rooted in truth. May a questioner be ever like thee, O Nachiketas.
Separation of Self from non-Self by bein" a witne## - An Interme*iate Step in Spiritual
Page 97 of 400
Understanding Advaita - adhyAropa apavAda in Katha Upanishad
0ro"re##
1-II-13. Having heard this and grasped it well, the mortal, separating the virtuous being (from the
body etc.,) and attaining this subtle Self, rejoices having obtained that which causes joy. The
abode (of Brahman), I think, is wide open unto Nachiketas.
1-II-14. Tell me of that which thou seest as distinct from virtue, distinct from vice, distinct from
effect and cause, distinct from the past and the future.
1-II-17. This support is the best; this support is the supreme. Knowing this support one is
magnified in the world of Brahman.
A*hyAropa - ,rahman or Self a# Antaryamin
1-II-20. The Self that is subtler than the subtle and greater than the great is seated in the heart
of every creature. One who is free from desire sees the glory of the Self through the tranquillity of
the mind and senses and becomes absolved from grief.
1-II-21. While sitting, It goes far, while lying It goes everywhere. Who other than me can know
that Deity who is joyful and joyless.
1-II-22. The intelligent one having known the Self to be bodiless in (all) bodies, to be firmly
seated in things that are perishable, and to be great and all-pervading, does not grieve.
1-II-23. The Self cannot be attained by the study of the Vedas, not by intelligence nor by much
hearing. Only by him who seeks to know the Self can It be attained. To him the Self reveals Its
own nature.
1-III-9. But the man who has a discriminating intellect as his driver, and a controlled-mind as the
reins, reaches the end of the path - that supreme state of Vishnu.
1-III-10. The sensory objects are subtler than the senses, and subtler than the sensory objects is
mind. But intellect is subtler than mind and subtler than intellect is Mahat (the Hiranyagarbha).
1-III-11. The unmanifested (avyakta) is subtler than Mahat (Hiranyagarbha) and subtler than the
unmanifested is Purusha. There i# nothin" #ubtler than 0uru#ha$ That i# the en*, that i#
the #upreme "oal$
2-I-12. The 0uru#ha, of the #iFe of a thumb, dwells in the body. (Realizing Him as) the Lord of
the past and the future, one does not (henceforward) want to protect oneself. This verily is that
(thou seekest).
2-I-13. The 0uru#ha of the #iFe of a thumb is like a smokeless flame and is the Lord of the
past and the future. He certainly exists now and shall certainly exist tomorrow. This verily is that
(thou seekest).
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Apa)A*a - Euality of 0uru#ha enterin" into bo*ie# a# antaryamin i# refute* or retracte*
by e4plainin" the final #tate a# non-*ual
2-I-10. What indeed is here is there; what is there is here again. Who#o here #ee# a# thou"h
*ifferent, pa##e# from *eath to *eath$
2-I-11. ,y min* alone i# thi# attainable< there i# no *ifference here what#oe)er$ Who#o
here #ee# a# thou"h *ifferent, pa##e# from *eath to *eath$
0uru#ha a# Subtle#t
1-III-11. The unmanifested (avyakta) is subtler than Mahat (Hiranyagarbha) and subtler than the
unmanifested is Purusha. There i# nothin" #ubtler than 0uru#ha$ That i# the en*, that i#
the #upreme "oal$
&etraction of 0uru#ha bein" #ubtlie#t by *efinin" the #iFe of 0uru#ha
2-I-12. The 0uru#ha, of the #iFe of a thumb, dwells in the body. (Realizing Him as) the Lord of
the past and the future, one does not (henceforward) want to protect oneself. This verily is that
(thou seekest).
2-I-13. The 0uru#ha of the #iFe of a thumb is like a smokeless flame and is the Lord of the
past and the future. He certainly exists now and shall certainly exist tomorrow. This verily is that
(thou seekest).
adhyAro"a a"avAda in PraS5a *"anishad (Prashna *"anishad)
A*hyAropa - 'reation an* #en#e of *uality, *i)i#ion of Self - I#h)ara
I-4: To him he said: The Lord of all creatures became desirous of progeny. He deliberated on (past
Vedic) knowledge. Having brooded on that knowledge, He create* a couple G foo* an* 0rana
- under the idea, "The#e two will pro*uce creature# for me in multifariou# way#$H
Apa)A*a - &efutin" Euality, a# Self i# immutable .(nchan"in" - In*i)i#ible/
IV-9: And this one is the seer, feeler, hearer, smeller, taster, thinker, ascertainer, doer - the
Purusha (pervading the body and senses), that is a knower by nature. Thi# become# wholly
e#tabli#he* in the #upreme, immutable Self$
IV-10: He who realises that shadowless, bodiless, colourless, pure, Immutable attain# the
#upreme Immutable It#elf$ O amiable one, he, again, who realises, becomes omniscient and
all. Illustrative of this there occurs this verse:
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Understanding Advaita - adhyAropa apavAda in Taittiriya Upanishad
adhyAro"a a"avAda in Taittiriya *"anishad
A*hyAropa
II-iii-1: The senses act by following the vital force in the mouth; all human beings and animals
that are there act similarly; since on the vital force depends the life of all creatures, therefore it is
called the life of all; those who worship the vital force as Brahman, attain the full span of life;
since on the vital force depends the life of all, it is called the life of all.
Apa)A*a - ,rahman i# beyon* wor*# .#peech/ an* min*
II-iv-1: One is not subjected to fear at any time if one knows the Bliss that is Brahman failing to
reach which (Brahman, as conditioned by the mind), wor*#, alon" with the min*, turn bac%$
A*hyAropa - 6nowin" ,rahman
II-vi-1:He .the Self/ wi#he*, I9et me be many, let me be born$ He un*ertoo% a
*eliberation$ Having deliberated, he created all this that exists. That (Brahman), having created
(that), entered into that very thing. And having entered there, It became the formed and the
formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and
the insentient, the true and the untrue. Truth became all this that there is. They call that Brahman
Truth. Pertaining to this, there occurs this verse:
II-viii-5: He that is here in the human person, and He that is there in the sun, are one. He who
%now# thu# attain#, after *e#i#tin" from thi# worl*, this self made of food, attains this self
made of vital force, attains this self made of mind, attains this self made of intelligence, attains
this self made of bliss.
Apa)A*a - ,rahman cannot be %nown, a# it i# beyon* min* .an* #en#e#/
II-ix-1: The enlightened man is not afraid of anything after realising that Bliss of Brahman, failin"
to reach which, wor*# turn bac% alon" with the min*$
Note: One cannot know Brahman as it is indescribable
adhyAro"a a"avAda in Aitareya *"anishad
A*hyAropa - Ee#cription of Euality an* enterin" into #omethin"
I-iii-11: He thought, "How indeed can it be there without Me ? He thought, "Through which of the
two ways should I enter ? He thought, "If utterance is done by the organ of speech, smelling by
the sense of smell, seeing by the eye, hearing by the ear, feeling by the sense of touch, thinking
by the mind, the act of drawing in (or pressing down) by Apana, ejecting by the procreative
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organ, then who (or what) am I ?
I-iii-12: Having split up this very end, He entered through this door. This entrance is known as
vidriti (the chief entrance). Hence it is delightful. Of Him there are three abodes - three (states
of) dream. This one is an abode, this one is an abode. This one is an abode.
Apa)A*a - ?)erythin" el#e i# ,rahman, a non-*ual e4perience, thereby retractin" from
e)erythin" #ai* earlier$
I-iii-13: Being born, He manifested all the beings; for *i* He #pea% of .or %now/ anythin"
el#e ? He realised this very Purusha as Brahman, the most pervasive, thus: "I have realised this.
Note:
Verse I.iii.11 says something about entering into something, hearing, etc, which means there is
duality
Verse I.iii.12 describes of three states of consciousness
Verse I.iii.13 describes non-duality, as self or Brahman does not see anything else, which means it
realized itself as non-dual Self in which everything that looked dual was actually the Self. Hence
the shruti is retracting from everything that it said earlier.
adhyAro"a a"avAda in M#ndaka *"anishad
A*hyAropa
II-ii-2: That which is bright and is subtler than the subtle, and that on which are fixed all the
worlds as well as the dwellers of the worlds, is this immutable Brahman; It i# thi# )ital force< It,
a"ain, i# #peech an* min*$ This Entity, that is such, is true. It is immortal. It is to be
penetrated, O good-looking one, shoot (at It).
Apa)A*a - 5inal State
II-i-2: The Purusha is transcendental, since He is formless. And since He is coextensive with all
that is external and internal and since He is birthless, therefore He i# without )ital force an*
without min*< He is pure and superior to the (other) superior imperishable (Maya).
A*hyAropa - Interme*iate #tate - renunciation of non-Self
II-ii-5: Know that Self alone that is one without a second, on which are strung heaven, the earth
and the inter-space, the mind and the vital forces together with all the other organs; and give up
all other talks. This is the bridge leading to immortality.
Apa)A*a - ,rahman i# beyon* Min* an* #en#e#
I-i-6: (By the higher knowledge) the wise realize everywhere that which cannot be percei)e*
an* "ra#pe*, which i# without #ource, feature#, eye#, an* ear#, which ha# neither han*#
nor feet, which i# eternal, multiforme*, all-per)a#i)e, e4tremely #ubtle, an*
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Understanding Advaita - adhyAropa apavAda in Mundaka Upanishad
un*imini#hin" an* which i# the #ource of all$
II-ii-10: There the sun does not shine, nor the moon or the stars; nor do these flashes of lightning
shine there. How can this fire do so ? Everything shines according as He does so; by His light all
this shines diversely.
A*h8aropa - *uality
I-i-8: Throu"h %nowle*"e ,rahman increa#e# in #iFe$ From that is born food (the
Unmanifested). 5rom foo* e)ol)e# 0rana .Hiranya"arbha/< .thence the co#mic/ min*<
.thence/ the fi)e element#< .thence/ the worl*#< .thence/ the immortality that i# in
%arma#$
Apa)A*a - non-*uality
II-ii-11: All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on
the right and the left. It is extended above and below, too. Thi# worl* i# nothin" but ,rahman,
the hi"he#t$
Note: ere the destination is !i"en earlier# then follows the process of ren$nciation and
bein! a witness to reach the state one is seekin!.
JSome wor% nee*# to *one to ma%e it more clearK
A*hyAropa
III-i-3: When the #eer #ee# the 0uru#ha - the golden-hued, creator, lord, and the source of
the inferior Brahman - then the illumined one completely shakes off both merit and demerit,
becomes taintless, and attains absolute equality.
Apa)A*a
III-i-8: It i# not comprehen*e* throu"h the eye, nor through speech, nor through the other
senses; nor is It attained through austerity or karma. Since one becomes purified in mind through
the favourableness of the intellect, therefore can one see that indivisible Self through meditation.
A*hyAropa - #en#e of *uality - Self i# *i)i*e* an* i# #eate* in heart
III-i-7: It is great and self-effulgent; and It# form i# unthin%able$ It is subtler than the subtle.
It shines diversely. It is farther away than the far-off, and It is near at hand in this body. Amon"
#entient bein"# It i# .percei)e* a#/ #eate* in thi# )ery bo*y, in the ca)ity of the heart$
Apa)A*a - non-*uality - Self i# in*i)i#ible an* inpercei)able
III-i-8: It i# not comprehen*e* throu"h the eye, nor throu"h #peech, nor throu"h the
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other #en#e#< nor is It attained through austerity or karma. Since one becomes purified in mind
through the favourableness of the intellect, therefore can one see that in*i)i#ible Self through
meditation.
III-ii-3: This Self is not attained through study, nor through the intellect, nor through much
hearing. The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of
seeking; this Self of his reveals Its own nature.
adhyAro"a a"avAda in Mand#kya *"anishad
A*hyAropa - Self a# *ifferent #tate# of con#ciou#ne## an* a# I#h)ara
3. (The Self) seated in the waking state and called Vaisvanara who, possessed of the
consciousness of the exterior, and seven limbs and nineteen mouths, enjoys the gross objects, is
the first quarter.
4. (The Self) seated in the state of dream and called Taijasa who, possessed of the consciousness
of the interior, and seven limbs and nineteen mouths, enjoys the subtle objects, is the second
quarter.
5. Where the sleeper desires not a thing of enjoyment and sees not any dream, that state is deep
sleep. (The Self) seated in the state of deep sleep and called Prajna, in whom everything is
unified, who is dense with consciousness, who is full of bliss, who
is certainly the enjoyer of bliss, and who is the door to the knowledge (of the preceding two
states), is the third quarter.
6. This is the Lord of all; this is omniscient; this is the in-dwelling controller (of all); this is the
source and indeed the origin and dissolution of all beings.
Apa)A*a - Self beyon* #tate# of 'on#ciou#ne## - ce##ation of controller an* hence
in*ewller *ifferent than Self thereby retractin" e)erythin" earlier #ai*
7. The Fourth is thought of as that which is not conscious of the internal world, nor conscious of
the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple
consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, uninferable,
unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which
all phenomena come to a cessation, and which is unchanging, auspicious, and non-dual. That is
the Self; that is to be known.
2. All this is certainly Brahman. Thi# Self .Atman/ i# ,rahman$ This Self, as such, is possessed
of four quarters.
A*h8aropa - !M a# three State#
8. That same Self, from the point of view of the syllable, is Om, and viewed from the stand point
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Understanding Advaita - adhyAropa apavAda in Mandukya Upanishad
of the letters, the quarters are the letters, and the letters are the quarters. The letters are a, u
and m.
9. Vaisvanara seated in the waking state is the first letter a, owing to its all-pervasiveness or
being the first. He who knows thus verily accomplishes all longings and becomes the first.
10. Taijasa seated in the dream is u, the second letter (of Om), owing to the similarity of
excellence or intermediate position. He who knows thus verily advances the bounds of his
knowledge and becomes equal (to all) and none who is not a knower of Brahman is born in his
family.
11. Prajna seated in the state of deep sleep is m, the third letter (of Om), because of his being the
measure or the entity wherein all become absorbed. He who knows thus measures all this and
absorbs all.
Apa)A*a - !M beyon* three #tate#
12. That which is without letters (parts) is the Fourth, beyond apprehension through ordinary
means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is
certainly the Self. He who knows thus enters the Self by the Self.
adhyAro"a a"avAda in 1handoya *"anishad
A*hyaropa
III-vi-4: A# lon" a# the #un ri#e# in the ea#t an* #et# in the we#t, so long does he retain the
sovereignty and the heavenly kingdom of (or similar to that of) the Vasus.
III-vii-2: They enter into this very form and out of this form they emerge.
III-vii-4: A# lon" a# the #un ri#e# in the ea#t an* #et# in the we#t, even twice so long does
he (the Sun) rise in the south and set in the north and even so long does he retain the
sovereignty and the heavenly kingdom of the Rudras.
III-viii-2: They enter into this very form and out of this form they emerge.
III-viii-4: A# lon" a# the #un ri#e# in the #outh an* #et# in the north, even twice so long
does he (the Sun) rise in the west and set in the east and even so long does he retain the
sovereignty and the heavenly kingdom of the Adityas.
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III-ix-2: They enter into this very form and out of this form they emerge.
III-ix-4: A# lon" a# the #un ri#e# in the we#t an* #et# in the ea#t, even twice so long does
he (the Sun) rise in the north and set in the south and even so long does he retain the
sovereignty and the heavenly kingdom of the Maruts.
III-x-2: They enter into this very form and out of this form they emerge.
III-x-4: A# lon" a# the #un ri#e# in the north an* #et# in the #outh, even twice so long does
he (the Sun) rise in overhead and set below and even so long does he retain the sovereignty and
the heavenly kingdom of the Sadhyas.
Apa)A*a - retractin" from e)erythin" that i# #ai* earlier
III-xi-1: Then, rising from there upward, he will neither rise nor set. He will remain alone in the
middle. There is this verse about it:
III-xi-2: `Never does this happen there. Ne)er *i* the #un #et there nor *i* it ri#e$ O gods, by
this, my assertion of the truth, may I not fall from Brahman.
III-xi-3: Verily, for him the sun neither rises nor sets. He who thus knows this secret of the Vedas,
for him, there is perpetual day.
Incomplete
adhyAro"a a"avAda in Svetasvatara *"anishad
A*hyAropa - fin*in" the cau#e of ,rahman
I-1: Students of Brahman (i.e. the Vedas) discuss (among themselves): What i# the cau#e ? .I#
it/ ,rahman ? Whence are we born ? Why *o we li)e ? Where i# our final re#t ? Under
whose orders are we, who know the Brahman, subjected to the law of happiness and misery ?
Apa)A*a - ,rahman i# cau#ele## i$e$ ,e"innin"-le## an* beyon* time, #pace law, nature,
etc
I-2: Time, nature, law, chance, matter, ener"y, intelli"ence G neither the#e, nor
combination of the#e, can bear e4amination becau#e of their own birth, i*entity an* the
e4i#tence of the #elf. The self also is not a free agent, being under the sway of happiness and
misery.
A*hyAropa - Euality: +i)a an* I#h)ara an* ,rahman are *ifferent
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Understanding Advaita - adhyAropa apavAda in Svetasvatara Upanishad
I-6: In this infinite wheel of Brahman, in which everything lives and rests, the pil"rim #oul i#
whirle* about$ 6nowin" the in*i)i*ual #oul, hitherto regarded as separate, to be itself the
Moving Force, and blessed by Him, it attains immortality.
I-8: The Lord supports this universe, which consists of a combination of the perishable and the
imperishable, the manifest and the unmanifest. As long as the self does not know the Lord, it gets
attached to worldly pleasures, and is bound; but when it knows Him, all fetters fall away from it.
Apa)A*a: &efutation of Euality, unity of +i)a na* I#h)ara an* ,rahman
I-11: With the knowledge of God, all fetters fall off. With the waning of ignorance, birth and death
cease. Going beyond the consciousness of the body by meditating on Him, one reache# the
thir* #tate, )iF$, the uni)er#al lor*#hip$ All his desires are satisfied, and he becomes one
without a second.
A*hyAropa - Euality: +i)a an* I#h)ara an* ,rahman are *ifferent
I-4: We think of Him as the universe resembling a wheel which has one felly with a triple tyre,
sixteen extremities, fifty spokes, twenty counter-spokes and six sets of eight; which is driven
along three different roads by means of a belt that is single yet manifold; and which each
revolution gives rise to two.
Apa)A*a: &efutation of Euality, unity of +i)a na* I#h)ara an* ,rahman
I-10: Matter is perishable, but God is imperishable and immortal. He, the only God, rules over the
perishable matter and individual souls. By meditating on him, by uniting with Him, and by
becoming one with Him, there is cessation of all illusion in the end.
I-9: The conscious subject and the unconscious object, the master and the dependent, are both
unborn. She, too, who is engaged in bringing about the relation of the enjoyer and the enjoyed
(or between these two), is unborn. When all the#e three are realiFe* a# ,rahman, the #elf
become# infinite, uni)er#al an* free from the #en#e of a"ent#hip$
I-12: This is to be known as eternally existing in ones own self. Indeed, there is nothing to be
known beyond this. As a result of meditation the enjoyer, the enjoyed and the power which brings
about the enjoyment - all are *eclare* to be the three a#pect# of ,rahman$
A*hyAropa - Euality - mo*ification# of 0ra%ruti
II-11: 5orm# that appear li%e snow, smoke, sun, wind, fire, fire-fly, lightning, crystal and moon,
precede the manifestation of Brahman in Yoga practice.
Apa)A*a - refutation of *uality - no mo*ificatio# of 0ra%ruti in Atma Sthiti
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II-15: When the Yogin realizes the truth of Brahman, through the perception of the truth of Atman
in this body as a self-luminous entity, then, %nowin" the Ei)inity a# unborn, eternal an* free
from all the mo*ification# of 0ra%riti, he is freed from all sins.
Note: %he reason for d$alit& and m$ltiple appearance is d$e to i!norance. It is
mentioned in earlier "erses
I-11: With the knowledge of God, all fetters fall off. With the wanin" of i"norance, birth and
death cease. ...
A*hyAropa
IV-2: That Itself is the fire, That i# the #un, That is the air, That is the moon, That is also the
starry firmament, That is the Brahman, That is the waters, That is Prajapati.
V-4: +u#t a# the #un #hine# li"htin" up all #pace abo)e, below and across, even so does that
one adorable God, the repository of all goodness and greatness, preside over everything that has
the nature of a cause.
Apa)A*a
VI-14: The #un *oe# not #hine there; neither the moon, nor the stars. There these lightnings
shine not - how then this fire ? Because He shines, everything shines after Him. By His light all
this shines.
Note: In earlier "erses it is said that Nir!$Na Brahman is s$perior than sa!$Na
Brahman
III-7: Hi"her than thi# 0er#onal ,rahman i# the infinite Supreme ,rahman, who is
concealed in all beings according to their bodies, and who, though remaining single, envelops the
whole universe. Knowing him to be the Lord, one becomes immortal.
III-8: I have realized this Great Being who shines effulgent like the sun beyond all darkness. One
passes beyond death only on realizing Him. There is no other way of escape from the circle of
births and deaths.
adhyAro"a a"avAda in Maha 5arayana *"anishad
A*hyaropa - 'reation, 9or* ?nterin" into bein"#$

I-1: The Lord of creation, who is present in the shoreless waters, on the earth and above the
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heaven and who is greater than the great, having entered the shining intelligences of creatures in
seed form, acts in the foetus (which grows into the living being that is born).

I-6: Sages declare: That alone is right and That alone is true: That alone is the venerable
Brahman contemplated by the wise. Acts of worship and social utility also are that Reality. That
alone being the navel of the universe, sustains manifoldly the universe which arose in the past
and which springs to existence at present.

I-7: That alone is Fire: That is Air; That is Sun; That verily is Moon; That alone is shining Stars
and Ambrosia. That is Food; That is Water and He is the Lord of creatures.
I-8-9: All nimesas, kalas, muhurtas, kasthas, days, half-months, months, and seasons, were born
from the self-luminous Person. The year also was born from Him. He milked water and also these
two, the firmament and the heaven.

Apa)a*a
I-11: Hi# form i# not to be behel*; none whosoever beholds Him with the eye. Those who
meditate on Him with their minds undistracted and fixed in the heart know Him; they become
immortal.
A*hyAropa an* Apa)AEa in brief
If we see trend of Mahanarayana Upanishad, it begins with Creation, with Brahma as innermost
Self, then it praises many deities with variants in Gayatri Mantra, Narayana is praised as supreme
deity, then Rudra (Shiva) is praised as supreme deity. All this comes under karma-kand. Later in
the end, sanyAsa is considered as best means to realize Brahman. Here karma Kand is refuted. In
next verses meditation on OM is prescribed, which is nirAkAra. Why is shruti retracting everything
that it said before? What about all stuti-s and praise of Supreme Godhead (SAguNa Brahman)?
Names and forms are retracted and meditation on NirguNa Brahman is advised. This technique is
called adhyAropa ApavAda.
A*hyAropa
LXXIX-11: Others *e)ote* to the 1e*ic reli"ion #ay that sacrifice is the means of liberation.
Sacrifice is indeed dear to gods. Verily gods have attained to heaven by their previous deeds of
sacrifice. They have driven away demons by sacrifice. By sacrifice those who are hostile become
friendly. Everything is supported by sacrifice. Therefore they say #acrifice i# the #upreme
mean# of liberation$
Note: 'im(msins do not belie"e in Ish"ara# the& belie"e that )eda is s$preme and o$r
)edic *ites !i"e $s +r$its and not Ish"ara.
LXXIX-12: Inward worship or mental concentration is indeed the means of attaining to the state of
Prajapati and so that is holy. Those who possess a mind endowed with the power of inward
concentration see and realise what is good. Through mental concentration, seers like Vishvamitra
created subjects by mere wish. All depends upon this power of the mind. Therefore they say that
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the power of inward concentration is the supreme means of liberation. **: -amana ,aharshi+s
Upadesha Sara, kaya vanga mana ...
Apa)A*a
LXXIX-13: Wi#e #eer# *eclare that Sannya#a mentione* as the supreme means of liberation
is Brahman, and that Brahman is the Universal Spirit, is supremely blissful, is self-born, is the
protector of created beings, is the soul of time, and so forth.
LXXIX-18: (The Sannyasin having meditated upon the Supreme) should concentrate his thoughts
on Him uttering the syllable Om. This, the syllable Om, verily is the substance of many great
Upanishads and a secret guarded by the gods without imparting to the unfit. He who practises
meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited
greatness of the Supreme. By that he attains to the greatness of Brahman. Thus the secret
knowledge has been imparted.
We also have verses like
XII-17: He is the Supreme Lord who transcends the syllable Om which is uttered at the
commencement of the recital of the Vedas, which is well established in the Upanishads and which
is dissolved in the primal cause during contemplation.
XXXIII-1: The one syllable Òm is Brahman. Agni is its Deity. Its Rishi also is Brahman. Its metre
is Gayatri. Its use is for the union with Paramatman who exists as the manifold universe.
adhyAro"a a"avAda in Amrit Bind# *"anishad
A*hyaropa
1. The mind is chiefly spoken of as of two kinds, pure and impure. The impure mind is that which
is possessed of desire, and the pure is that which is devoid of desire.
2. It is indeed the mind that is the cause of mens bondage and liberation. The min* that i#
attache* to #en#e-ob3ect# lea*# to bon*a"e, while *i##ociate* from #en#e-ob3ect# it
ten*# to lea* to liberation$ So they thin%$
3. Since liberation i# pre*icate* of the min* *e)oi* of *e#ire for #en#e-ob3ect#,
therefore, the min* #houl* alway# be ma*e free of #uch *e#ire, by the #ee%er after
liberation$
4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the
heart and thus realises its own essence, then that Supreme State (is gained).
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Understanding Advaita - adhyAropa apavAda in Amrit Bindu Upanishad
5. The min* #houl* be controlle* to that extent in which it gets merged in the heart. This is
Jnana (realisation) and this is Dhyana (meditation) also, all else is argumentation and verbiage.
Apa)A*a
A$ .The Supreme State/ i# neither to be thou"ht of .a# bein" #omethin" e4ternal an*
plea#in" to the min*/, nor unworthy to be thou"ht of .a# #omethin" unplea#ant to the
min*/< nor i# It to be thou"ht of .a# bein" of the form of #en#e-plea#ure/, but to be
thou"ht of .a# the e##ence of the e)er-manife#t, eternal, #upreme ,li## It#elf/< that
,rahman which i# free from all partiality i# attaine* in that #tate$
8. That alone is Brahman, without component parts, without doubt and without taint. Realising "I
am that Brahman one becomes the immutable Brahman.
9. (Brahman is) without doubt, endless, beyond reason and analogy, beyond all proofs and
causeless knowing which the wise one becomes free.
LM$ The hi"he#t Truth i# that .pure con#ciou#ne##/ which reali#e#, IThere i# neither
control of the min*, nor it# comin" into playH, INeither am I boun*, nor am I a
wor#hipper, neither am I a #ee%er after liberation, nor one-who ha# attaine*
liberationH$
A*hyAropa an* apa)A*a in )er#e N
7. One should duly practise concentration on Om (first) through the means of its letters, then
meditate on Om without regard to its letters. Finally on the realisation with this latter form of
meditation on Om, the idea of the non-entity is attained as entity.
a*hyAropa
One should duly practise concentration on Om (first) through the means of its letters
apa)A*a
then meditate on Om without regard to its letters.
adhyAropa apavAda in Brahma Upanishad
Note: .rahma Upanishad is mentioned in Chandogya Upanishad
Page 110 of 400
A*hyAropa - 'reation
1. Om ! Shaunaka, householder of fame, once asked Bhagavan Pippalada of Angiras family: In
this body, the divine city of Brahman, installed, how *o they create ? Who#e "lory *oe# thi#
con#titute ? Who is he who became all this glory ?
SutrAtmA
8. By It all this (universe) is transfixed, as a collection of gems is stringed together on a thread. The Yogi
who is the knower of all Yogas and the seer of truth should put on this thread.
Self i# Witne##, ha# no attribute#
16. The !ne 9or* .#elf-efful"ent/ in all bein"# remainin" hi**en, all-pervading and the Self
of all beings, controlling and watching over all works (good or bad), living in all creatures and the
Witne## (i.e. neither the doer of any acts nor the enjoyer), the Supreme Intelli"ence, the
!ne without a #econ*, ha)in" no attribute#$
Acti)ity of +i)a
20. As the spider weaves out the web and again withdraws it, so the Jiva comes out to and goes
back again to the wakeful and dreaming states respectively.
apa)A*a
26. 5rom which without reachin" It, the #peech fall# bac% with the min*, that is the
transcendental Bliss of this embodied being, knowing which the wise one is released (from all
bondage).
adhyAropa apavAda in Kaushitaki Brahmana Upanishad
a*hyAropa - +i)a a# *oer, en3oyer an* #ufferer of hi# *ee*#
I-2. He said : `Whoe)er *epart from thi# worl*, all "et to the moon$ In the earlier half (of
the lunar month) it (the moon) flourishes on their vital breaths; in the later half, it causes them to
be reproduced. The moon verily is the door of the heavenly world. Who so answers it (aright), him
it sets free (to go further). (but) him who does not answer, having become rain, (it) rains down
here. Here he becomes a worm or an insect or a fish, or a bird, or a lion, or a boar, or a snake or
a tiger or a person or some other in this or that condition according to his deeds and knowledge.
Him who has come thus, one asks: `Who are you ? He should reply:
Witne## .A"ent/
Ò seasons, from the Resplendent (moon) the seed has been gathered as it was falling from the
fifteen-fold (the half lunar month) from the home of the fathers. As such, put me in a man a# an
a"ent$ With the man as an agent, in a mother infuse me.
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Understanding Advaita - adhyAropa apavAda in Kaushitaki Brahmana Upanishad
I-4. ... He comes to the river Viraja. He crosses it with his mind alone. There he shakes off his
good and evil deeds. His dear relations succeed to the good deeds, those not dear to the evil
deeds. Then just as one driving a chariot looks at the wheel of the chariot, #o he loo%# upon *ay
an* ni"ht< #o upon "oo* *ee*# an* e)il *ee*# an* upon of pair# of oppo#ite#.
apa)A*a - 6nower of ,rahman i# *e)oi* of "oo* an* e)il *ee*#
I-4. ... Then just as one driving a chariot looks at the wheel of the chariot, so he looks upon day
and night; so upon good deeds and evil deeds and upon of pairs of opposites. Thus he, the
%nower of ,rahman, *e)oi* of "oo* *ee*#, *e)oi* of e)il *ee*#, "oe# on to ,rahman$
adhyAro"a a"avAda in Srimad BhAavatam
A*hyAropa - ,rahman with Attirbute# - 6ri#hna a# per#on - quest for Self Realization
through karma and bhakti
SB 10.14.4: My *ear 9or*, *e)otional #er)ice unto 8ou i# the be#t path for #elf-
realiFation. If someone gives up that path and engages in the cultivation of speculative
knowledge, he will simply undergo a troublesome process and will not achieve his desired result.
As a person who beats an empty husk of wheat cannot get grain, one who simply speculates
cannot achieve self-realization. His only gain is trouble.
SB 10.14.5: ! almi"hty 9or*, in the pa#t many yo"O# in thi# worl* achie)e* the platform
of *e)otional #er)ice by offerin" all their en*ea)or# unto 8ou and faithfully carrying out
their prescribed duties. Through such devotional service, perfected by the processes of hearing
and chanting about You, they came to understand You, O infallible one, and could easily surrender
to You and achieve Your supreme abode.
SB 10.14.22: Therefore this entire universe, which like a dream is by nature unreal, nevertheless
appears real, and thus it covers one's consciousness and assails one with repeated miseries. This
universe appears real because it is manifested by the potency of illusion emanating from You,
who#e unlimite* tran#cen*ental form# are full of eternal happine## an* %nowle*"e$
Apa)A*a - Self 'annot be realiFe* throu"h %arma or ,ha%ti but by remo)al of i"norance,
which i# root cau#e of bon*a"e$ 'oncept# of bon*a"e an* free*om are *ue to i"norance$
SB 10.14.26: The conception of material bon*a"e an* the conception of liberation are
both manife#tation# of i"norance$ Being outside the scope of true knowledge, they cease to
exist when one correctly understands that the pure spirit soul is distinct from matter and always
Page 112 of 400
fully conscious. At that time bondage and liberation no longer have any significance, just as day
and night have no significance from the perspective of the sun.
SB 10.14.27: +u#t #ee the fooli#hne## of tho#e i"norant per#on# who con#i*er 8ou to be
#ome #eparate* manife#tation of illu#ion and who consider the self, which is actually You, to
be something else, the material body. Such fools conclude that the supreme soul is to be searched
for somewhere outside You.
SB 10.14.28: ! unlimite* 9or*, the #aintly *e)otee# #ee% 8ou out within their own bo*ie#
by re3ectin" e)erythin" #eparate from 8ou$ In*ee*, how can *i#criminatin" per#on#
appreciate the real nature of a rope lyin" before them until they refute the illu#ion that
it i# a #na%e$
More instances of Adhyaropa Apavada in Bhagavat and Uddhava Gita can be found here and here.
I hope this helps one gain clarity of true traditional teaching of AdhyAropa ApavAda.
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Understanding Advaita - Meditative Journey of an Advaita Vedantin
2editati%e ;ourney o" an Ad%aita Vedantin
T)o ty"es of sAdhanA ,an (e "ra,ti,ed (y Advaita
Vedantin
In ad%aita, t6ere are 2 types o" sAd6anA
1. -rati+ upasana$ A2
2. /eti#/eti (/egation, :el" >n5uiry)
1. A2
:ad6a+a meditates on t6e mantra A2. By meaning to meditate may "irst &e (onsidered as ;apa
:o it is (6anting o" A2. :ad6ana &egins 1it6 %er&al (6anting, t6en "ollo1ed &y mental and later "ollo1ed &y 3ust
o&ser%ing mantra A2.
A"ter one regularly meditates, and is a&le to meditate "or long 6ours, say 3 6ours, t6en A2 (6anting (ontinues &y
itsel". Ane does not 6a%e to ma+e an e""ort to (6ant A2. >%en i" t6oug6ts (ome, 3ust ignore t6em. >%en i" one is
in%ol%ed in t6oug6ts, i" one 5ui(+ly realiKes t6at one s6ould &e a1are o" A2, t6en slo1ly and smoot6ly s6i"t your
"o(us on A2 and 3ust &e a1are o" it. 86oug6ts 1ill automati(ally "ade a1ay or dissol%e. 2editation (ontinues. I"
A2 does not (ontinue, t6en (6ant it mentally. A"ter a "e1 (6ants, it goes on automati(ally.
)or Ad%an(ed sad6a+a
A"ter on is a&le to &e a1are o" A2, and t6e "or(e o" t6oug6ts o" %ery less, one (an &e a1are o" t6e sour(e o" t6e
mantra. (6anting o" A2, t6e pit(6, spandan (gap &et1een 2 A2s), uprooting o" t6oug6ts and desires is done &y
A2 itsel" and you as an indi%idual 6as no 6and in it, e7(ept t6at you are allo1ing it to 6appen. you allo1 t6oug6ts
to (ome, do not gi%e importan(e &y negle(ting t6em and &e a1are o" t6e sour(e o" mantra. /o1 t6ere is
trans"ormation "rom e""ort to e""ortless, as one does not (6ant. *6en one is putting mental e""ort in (6anting, it is
done 1it6 t6e 6elp o" mind, &ut 16en t6e (6ant (ontinues &y itsel", t6ere is no e""ort o" mind. I" (6anting is done
1it6 t6e 6elp o" mind, 16i(6 is t6e o&%ious t6ing to do in t6e &eginning, t6en t6ere 1ill &e a saturation point.
86ere is a limit to put an e""ort. But 16en t6ere is no e""ort, mediator remains "res6 and (an e7tend t6e duration
o" meditation.
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Understanding Advaita - Two types of sAdhanA can be practiced by Advaita Vedantin
86is re5uires 9od?s and 9uru?s gra(e. A" (ourse it re5uires %i%e+#yu+ta#%airagya (renun(iation a((ompanied &y
po1er o" dis(rimination # sorry a&out &ad translation), total dedi(ation and mo+s6a as t6e only goal. I" all t6ese
are present t6en meditation &e(omes easy. 0enun(iation 6elps one to negle(t t6oug6ts and not gi%e importan(e
to any t6oug6ts. .edi(ation, "ait6 and surrender to Bra6man is e7tremely important and 1it6out surrender, 9od
1ill not ta+e o%er your mind in meditation. >ntire t6ing is (ontrolled &y 9od. 86is ta+es time, as all t6ese "a(tors
may &e present &ut not to t6e "ullest e7tend.
;ust li+e one (an "ind t6e o(ean s6ore &y mo%ing in t6e dire(tion o" sound o" 1a%es, one (an go into t6e sour(e o"
A2, 16i(6 is Bra6man H Atman. A"ter t6at e%en A2 rests. 86ere is only you and not6ing else. 86is is ad%aita st6iti
(alled as nir%i+alp samad6i. But again mind rises, as it 1as sleeping or temporarily su&dued, and one is again in
duality. 86e pro(ess repeats until e%eryt6ing t6at is dumped into t6e mind is uprooted &y A2. A"ter t6at t6ere is
mano#nA:a (destru(tion o" mind). 86is is sa6a3 samAd6i. A"ter t6is state, 16en one opens eyes, 6e H s6e sees t6at
t6e 1orld 16i(6 1e t6oug6ts as an illusion, is not6ign &ut Bra6man itsel" (sar%am +6alu#idam Bra6man ##N
e%eryt6ing ?>lse? is (also) Bra6man ). 2editation is o%er. Ane is ;i%an 2u+ta and 6as a(6ie%ed mo+s6a.
-ra(ti(ally, initially, 16en one is taug6t # I am not t6is not t6is, my "amily is not mine, my "riends are not mine,
not6ing is mine, et(, one "eels t6at suddenly t6e 3oy, en3oyment, ananda, et( is &een ro&&ed a1ay and one "eels
t6at not6ing is meaning"ul. 86is is %airagya. It 6appens. It produ(es "ear and inse(urity. *6en one 3umps into t6is
inse(urity, one realiKes t6at one is most se(ured. :lo1ly t6e trut6 un"old, and one gets (larity. A"ter passing
t6roug6 t6is p6ase one &e(omes steady i.e. mind &e(omes steady.
Advaita asks one to rise fro$ dua"it&. #t is said fro$ At$a 2hAva and not 4iva 2hAva.
-ra(ti(ally, mind &e(omes pea(e"ul, A2 (ontinues in mind t6roug6out t6e day or most o" t6e day. -ea(e and &liss
un(onditionally "lo1, as t6ey are a result o" renun(iation and so do not depend upon any e7ternal "a(tor. Ad%aitin
li%es on minimum re5uirements. As one ad%an(es, mental renun(iation in(reases. Ane may or may not renoun(e
p6ysi(ally, &ut mental renun(iation is a must.
5he 4ourne&
A"ter one 6as puri"ied t6e mind 1it6 +arma#+and and &6a+ti, one (an step into ad%aita.
86e 3ourney o" an Ad%aita Vedantin is$
1. Ver&al (6anting
2. 2ental 6anting
3. A#3apA 3apa i.e. 2antra goes on &y itsel"
4. 2ano laya$ >7perien(e o" /ir%i+alp :amad6i
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Understanding Advaita - The Journey
'. 0eturn to duality. 2editation (ontinues
B. 0epeated attempts to &e in samad6i. -eriod o" samad6i in(reases
B. 2ano#nA:a$ sa6a3 samad6i
=. 2editation is (omplete. A"ter opening eyes, one e7perien(es$ sat%am +6alu#idam &ra6man # >%eryt6ing else
(t6is 1orld) is &ra6man
C. 2o+s6a$ >7perien(e o" &ot6 nir%i+alp and sa%i+alp samad6i # ;i%an 2u+ta
9. Vide6i 2u+ti (a"ter deat6, (onne(tion 1it6 &ody drops permanently)
8ote*
1. I" a person 5uits &ody in nir%i+alp samad6i, still 6e attains mo+s6a.
2. 86ere is no te(6ni(al di""erent &et1een 3i%an mu+ti and %ide6i mu+ti
2. /eti#neti
86is is a(tual ad%aita, as taug6t in Gog#Vasista and :ri 0amana 2a6ars6i. 86ere is no A2. Ane t6in+s o" Bra6man
(onstantly. e.g. is nir%A/a s6a8a+a &y Adi :an+arA(6Arya. :ome 10 %erses on Bra6ma &6A%anA are gi%en in Vi%e+
6udamani. In t6is type o" sad6ana, one enters into samad6i +no1ingly 16ereas in (ase o" A2, one enters
a(6Ana+a (suddenly 1it6 surprise # again &ad translation). But t6e result is same.
8otes*
86is type o" meditation is e7tremely di""i(ult and so most o" t6em ta+e Ad6Ara (support) o" A2. 2aandu+ya
upanis6ad ta+es a&out A2. A2 is one tat%a t6at (an e""ortlessly ta+e one a&o%e maya (as maya 1as (reated &y
A2 or "rom A2). A2 up#roots &ot6 good and &ad desires. :o e%en desires li+e ser%ing 6umanity or any satt%i+
desires are also up#rooted. >%en satt%a g4/a is a dos6a.
-ure mind and renun(iation are pre#re5uisites "or Ad%aita. @en(e Ad%aita is not "or e%ery&ody. Ane (an puri"y &y
doing +arma#+and (rituals) and doing &6a+ti on personal 9od. !ater depending upon pra+ruti one (an s6i"t to
eit6er Ad%aita ("or logi(al reasoning type people) or (ontinue sA+Ara &6a+ti (emotional (6ara(ters).
@en(e ad%aita do not re3e(ts d%aita &ut as+s one to rise a&o%e it. F6andan is done 1it6 t6e intention t6at one
rises.
;or 'einners* -lease read 86e .i""eren(e &et1een ;apa *it6 and *it6out ;apa 2ala (>7ternal !in+)
Page 116 of 400
Is Sri Ramana Maharshi&s Tea,hin Traditiona$-
86ere is o"ten a (on"usion regarding many sAd6a+a#s 16et6er :ri 0amana 2a6ars6i?s tea(6ings are traditional or
not. 2any people 3ust sti(+ to t6e 1ords &ra6ma satya, 3agat mit6yA. Adi :6an+ara?s li"e 1as mu(6 mu(6 t6en
t6is. It 1ill &e dis(ussed &rie"ly in .ispelling .ou&ts se(tion. I" possi&le, a ne1 page 1it6 1ill dedi(ated to t6e li+e
o" Adi :6an+ara in di""erent lig6t. 8raditional people &elie%e t6at :tudy o" :(riptures is (ompulsory and t6at :ri
0amana 1as neit6er initiated nor did 6e studied any s6astras. @e ga%e importan(e to 2editation and :el"
>7perien(e t6an s6astras. 86is is due ot in(orre(t understanding o" 2a6as6i?s li"e and tea(6ings.
As e7plained in "irst se(tion 4nderstanding Ad%aita, Adi :6an+ara did not 3ust 6old on to Bra6ma satya 3agat
mit6yA. @e ga%e de"inition o" anitya and t6at de"inition does not 6a%e t6e 1ord illusion.
:o Bra6ma :Atya ;agat 2it6ya does not "ully re"le(t Adi :6an+ara?s %ie1s.
Ane 6as to understand t6at
1. ;ocussin on one !art does not $ean other !arts are auto$atica""& refuted.
An e.g. 1ill ma+e it (lear.
A @us&and says to 6is 1i"e, LI lo%e you?.
.oes t6is mean t6at, LI 6ate my mot6er, I 6ate my daug6ter, I 6ate my sisterL<<
/o. *6en attending 1i"e, 6e is playing t6e role o" 6us&and and "or time &eing 3ust "o(ussing only on 6is 1i"e.
In t6e same 1ay, 8ea(6ings o" :ri 0amana 2a6ars6i "o(us only on :el" >n5uiry. 86is does not mean t6at 6e does
not support s(riptures or did not (onsidered t6em as aut6ority. In"a(t :ri 0Amana 2a6ars6i 16en re5uested &y
de%otees, translated Vi%e+ 6udamani into 8amil, as 8amil %ersion 1as out o" print. !ater on 6e e%en (omposed
6is o1n s6astras li+e 4pades6a :Aram and :ad .asr6an 6alisi (40 %erses on reality).
2. Sri =a$ana 7aharshi a"so said that one shou"d have >uru
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Understanding Advaita - Is Sri Ramana Maharshi's Teaching Traditional?
*6en someone as+ed t6at,L ; Fris6namurti says t6at 9uru is not neededL, :ri 0amana 2a6ars6i replied, L *6o
said so, you (an say t6at a"ter :el" 0ealiKation &ut not &e"oreL
3. :!adesha+s are iven fro$ adhikAra 2heda
All t6ose to 16om :ri 0amana 2a6ars6i ans1ered 1ere %ery learned li+e 9anapati 2uni, et(. 86ey 6ad
+no1ledge o" s6astras and meditated o%er years. :till t6ey 6ad dou&ts. It is 1ell +no1n t6at "inally s6Astra %AsanA
also 6as to &e dropped and a"ter +no1ing e%eryt6ing i.e. understanding essen(e o" s6astras, one 6as to drop
t6em and pra(ti(e meditation. 8o t6em :ri 0amana 2a6ars6i 6as gi%en upad6es6a#s 16i(6 1ould gi%e
importan(e to :el" >n5uiry.
It s6ould &e noted t6at :ri 0amana 2a6ars6i?s tea(6ings are not appli(a&le to e%ery&ody. 86ey are only
appli(a&le to uttam ad6i+Ari or at most mad6yam ad6i+Ari. It is a sad part t6at no1#a#days e%eryt6ing is noted,
printed and tossed into 1ild, t6at too "or "ree. Internet 6as itRs ad%antages, &ut it 6as it?s disad%antages too.
/ot all :6astras are li+e B6aga%ad 9ita 16i(6 "o(us o" many parts. 86ere are ot6er smritis li+e As68A%a+ra 9ita,
16i(6 "o(us only on :el" 0ealiKation and re3e(ts e%eryt6ing. It is &ased on a3Ata %Ada. >%en 9Au.apAda taug6t
a3Ata %Ada in 2aud6u+ya +Ari+A. Adi :6an+ara prea(6ed %i%arta %Ada. .oe t6is mean t6at &ot6 o" t6eir t6oug6ts
(las6ed< /o. 9au.apAda "o(used on a3Ata %Ada 16ile Adi :6an+ara "o(us on %i%arta %Ada and at times adopted
ot6er %Ada too "or e7lpaining ad%aita to &eginners. ;ust li+e 8ea(6ings o" As68A%a+ra 9ita are re%ered 1it6 all
Ad%aitins and are not (ontradi(tory, :ri 0amana 2a6ars6i?s tea(6ings 16i(6 "o(us o" :el" >n5uiry are also
traditional and "ound in 0i&6u 9ita, Gog Vasista and as68a%a+ra 9ita.
4. Sri =a$ana 7aharshi never c"ai$ed that his teachins su2stitute Adi Shankara's.
At6er A(6arya#s li+e :ures6%arA6Arya, VidyAra/ya :1ami and 2ad6usudan :aras1ati (reated t6eir o1n s6astras,
(ommentaries 16i(6 (omplement Adi :6an+ara?s tea(6ings. 86ey are ne%er meant to repla(e traditional ad%aita.
:ri 0amana 2a6ars6i?s upades6a#s and 6is (ompositions are (omplementary to tea(6ings o" Adi :6an+ara and
6en(e (omplementary to 8raditional Ad%aita.
5. Sri =a$ana 7aharshi did not !reached ot "ive a "ife "ike he "ived.
Anot6er &ig pro&lem is t6at people (opy li"e and a(tions o" a(6arya#s.
Gou 1ill "ind e7(eptions li+e
Page 118 of 400
1. Adi :6an+arA(6Arya
2. A(6arya 6astAmala+a
3. ;a.a &6arat ("rom :rimad B6aga%atam)
4. .ru%
'. VAlmi+i
86ey all did not 6ad any o""i(ial training and some 1ere tat%a ;nanis 1it6out &eing initiated.
86is list in(ludes Adi :6an+ara too. 0emem&er 6o1 6e spontaneously (omposed dasa slo+i 16en upon meeting
6is 9uru :ri 9o%indapAda "or "irst time, 6is 9uru as+ed Adi :6an+ara to gi%e 6is intro. At t6is time, 6e 1as not
e%en gi%en initiation &y 9uru 9o%indapAda.
A(6arya 6astAmala+a 1as a mute &oy a"ter 6e 1as 2 years old and upon &eing as+ed &y Adi :6an+ara to des(ri&e
16o 6e 1as, 6e (reated 6astAmala+a stotra. It is t6e song o" realiKed. Again 6e 1as not initiated &y Adi :6an+ara
nor 1as taug6t any s6astras in t6is li"e as a &oy.
;a.A &6arat, 1as ;nani &y &irt6 "orm due to 6is sAd6anA in 2 &irt6s prior.
.ru% 1as only ' years old 16en 6e le"t 6is 6ome. @e 6ad little or no "ormal edu(ation o" s(riptures.
VAlmi+i did not +ne1 any s6astras &ut simply (6anted 0ama nAma t6at too in 1rong 1ay i.e. (6anted ma#rA
instead o" rAma (in re%erse order)
:o t6ere are e7(eptions. >a(6 one 6old one to one t6oug6t or 6old on to t6e state o" :el" 0ealiKation (onstantly.
:ri 0amana 2a6ars6i also 6old on to t6is state on :el" 0ealiKation.
All t6ese saints are pure &y &irt6 and 6en(e need no s(riptural +no1ledge in t6eir last li"e.
But 1orld (opies t6em. 86ey (annot meditate li+e :ri 0amana 2a6ars6i did. 2a6ars6i?s meditation did not &rea+
e%en 16en 6is 16ole &ody 1as &itten &y ants and ot6er inse(ts. Bold 1a ooKing out o" 6is &ody and 16ole &ody
1as (o%ered 1it6 &lood. 2a6ars6i 1as operated "or (an(er 1it6out anest6esia. -eople (annot remain neutral li+e
6im, (annot meditate li+e 6im, (annot stay in Atma :t6iti li+e 6im, yet t6ey 1ould (opy 6im and ta+e t6ings "or
granted.
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Understanding Advaita - Is Sri Ramana Maharshi's Teaching Traditional?
)ools 1ould say, :in(e my 9uru :ri 0amana 2a6ars6i did not 6ad 9uru, I too 1ill not 6a%e. :in(e 2a6ars6i did
not study s6astras, I too 1ill not and (on(entrate on :el" >n5uiry, as pres(ri&ed &y 6im. 86ey 1ould say t6at sin(e
:ri 0amana 2a6ars6i did not do any 1or+, 1e 1ouldn?t. 2a6ars6i too+ (are o" 6is mot6er and so 1e 1ill. 0amana
2a6ars6i did not tal+ed to 6is mot6er during 6is sAd6anA days. :in(e you too are sAd6a+a, 16y don?t to ta+e
maun 16en you mot6er (alls< 0amana 2a6ars6i did not respond upto 3 days and maintained maun.
2a6ars6i did not rea(t 16en someone 1as ma+ing 6is statue some16ere.
2a6ars6i did not rea(t 16en someone approa(6ed to 6im 1it6 1et eyes and pain t6at 6is tea(6ings on
40 %erses on reality are &adly interpreted. 2a6ars6i simply replied, ?e%eryone interprets a((ording to
t6eir o1n understanding?
2a6ars6i stopped translating Vi%e+ 6udamani 16en tamil translation 1as reprinted again. !ater upon
re5uest to 6is de%otees a"ter many years 6e (ompleted translation o" &alan(ed %erses.
2a6ars6i did not &uild 6is as6ram. It 3ust 6appened. !ater 6e 3ust inaugurated it and stayed a((ording to
di%ine 1ill.
2a6ars6i did not pass on a single (omment against Britis6ers. .uring 6is time "reedom struggle 1as at
6is pea+. Get 6e did not ma+e any (omments against t6em and remained neutral.
2a6ars6i allo1ed "oreigners to 6a%e 6is dars6an. @e 1as impartial to all. At one time, 16en t6e o1ners
o" land started ta+ing ?%isiting "ees?, 6e simply s6i"ted to anot6er lo(ation. @e did not "ig6t 1it6 t6em.
2a6ars6i allo1ed animals to "reely roam in 6is as6ram.
2a6ars6i aR1ays remained neutral and in atma :t6iti.
!aymen (annot li%e li+e 6e li%ed and yet t6ey (opy 6im.
2a6as6i?s upades6a#s are "or ad%an(ed meditators and not "or &eginners. @is upades6a#s (omplement Adi
:6an+ara?s tea(6ings and 6en(e (omplement 8raditional Ad%aita. 2a6ars6i?s tea(6ings 3ust "o(us on :el" >n5uiry.
86ats it. /ot6ing more t6an t6is. 8o my opinion, t6ey are not uni%ersal.
urrent (B9t6) :6an+ara(6arya o" Fan(6i Fama+oti peet6am :1ami ;ayendra :aras1ati de(lares t6at :ri 0amana
2a6ars6i 1as a ;i%an 2u+ta.
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Why is ren#n,iation im"ortant from (einnin-
I" you +eep gi%ing importan(e to 1orldly a(ti%ities, t6en t6oug6ts a&out some t6ing or somet6ing 16om you (are
or 6ate 1ill some. 86en t6oug6t pro(ess 1ill (ontinue ... one t6oug6t a"ter anot6er and one is lost in t6oug6ts.
2antra is lost.
86is is t6e reason 16y renun(iation is important and so 1e say t6is 1orld is mit6ya.
2it6yA 3ust does not mean illusion, t6oug6 it is true "rom Bra6ma &6A%a or ad%aita st6iti. But in t6at st6iti :ri
0ama+ris6na says one (an only li%e "or 21 days. A"ter t6at (onne(tion 1it6 &ody drops permanently. ;i%an mu+tas
are t6e ones 16o return to t6is 1orld "or t6e good o" all, t6at too upon instru(tion and guidan(e o" di%ine po1er
or Is61ara.
trut6 J true in all tenses and all states 1a+ing sleeping and deep sleep and in turiya
"alse J not t6ere at any time or any state li+e ra&it?s 6orn.
mit6yA J illusion li+e sea#s6ell as sil%er and rope and sna+e. 2it6ya also means t6at one 16i(6 is not present at
all times. :o t6is 1a+ing state is a&sent in dream state and %i(a %ersa. F6andan is done 1it6 t6e intention t6at one
de%elops %airAgya and so does not gi%e importan(e to it. I" glories o" mAyA are sung t6en mind 1ill remain
atta(6ed and 1ill &e attra(ted to1ards it. *e are taug6t to &e neutral. 0est all is ta+en (are &y 9od
Sri =a$akrishna ives e.. of !renant wo$en.
As $onth of de"iver& co$es near2&, a$ount of work is reduced. After sa& ?+@ $onths ver& "ess work is
iven. After de"iver& of 2a2& -4nan., no work is iven. /n"& work is to 2e with 2a2& -4nana..
:o as one progress 9od redu(es p6ysi(al 1or+ and t6e responsi&ility. Al1ays remem&er, t6e de(ision is not ta+en
&y t6e dis(iple, &ut 9uru orders it. 2any times t6e person 6imsel" distan(es "rom us, as 1e rea(6 maturity.
.e(isions are ta+en &y 9uru. >%en sele(ting a pat6 and t6e 1ay to meditate is de(ided &y 9uru. 9od 16o is inside
us, ta(+les our mind 16en 1e meditate and up#roots desires. ;ust li+e 1e (6arge mo&ile "or an 6our and it goes
not "or a day, so does meditation (6arges you and +eeps you (onne(ted 1it6 9od e%en 16en you are "ully
(on(entrating in 1or+. In su(6 (ase, 3apa (ontinues in su&#(ons(ious mind. 86e moment you drop t6e 1or+ i.e.
"inis6 it, 3apa mantra (A2 in t6is (ase) pops up 1it6out e""ort. Ges 1it6out e""ort. *e sometimes listen to a song
3ust &e"ore going out and t6en s1it(6 o"" 8V. 86at song randomly pops up at any time (mostly 16en 1e are "ree).
86is 6appens to all our us, no matter 6o1 intelligent or (on(entration po1er 1e 6a%e or 6o1 &rilliant one is in
studies. I" a song (an pop up t6en 16y (an?t 9od?s name, 16om you 6a%e surrendered< I" t6is 6appens t6en t6e
mantra 6as (ontinued t6roug6 day in su&#(ons(ious mind.
Again, &e"ore sleeping, i" one does 3apa and t6en "irst t6oug6t a"ter 1a+ing up is t6at mantra, t6en still t6e
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Understanding Advaita - Why is renunciation important from beginning?
mantra 6as (ontinued. It does not matter i" dreams (ome. 9od 6andles it. 86is is t6e reason 16y it all depends
upon 9od?s gra(e. 9uru also 6elps one understand s6astras and ma+es one intro%ert. 9i%es dire(tion. 9uru is
e7tremely important.
/ot t6in+ing a&out t6is 1orld is enoug6, i" 1e (annot a((ept t6at t6is 1orld is not6ing &ut illusion. As one
matures, 9od 1ill ma+e one e7perien(e 16at :6astras say. Anly t6an dou&ts 1ill &e up#rooted. 4ntil t6en # @a%e
)ait6. @a%e "ait6 in s6astras, 9uru and 9od. @a%e )ait6 and say # 9od >7ist. 0emem&er t6at you only "eel lonely
16en you are not 1it6 9od.
ons(iousness or a1areness is important. *6en one is sleeping, (ons(iousness is in dream state, and so i" t6ie%es
ro& your 6ouse, you are smiling, &e(ause you are 1it6 a &eauti"ul girl.
6here &our $ind is i$!ortant and not where &our 2od& is.
2ore you asso(iate 1it6 &ody, more is t6e (ons(iousness (linged H (onne(ted H atta(6ed to t6e &ody. 2ore you
asso(iate 1it6 mind, (6it or ego more 1ill it &e em&ed into t6em. I" you t6in+ t6at you are ;i%a, t6en
(ons(iousness 1ill (ling and em&ed into 3i%a and one 1ill stay in 3i%a &6A%a. >%en s(riptures 1ill &e interpreted
"rom 3i%a &6A%a. But i" one t6in+s o" Bra6man and asso(iates 6imsel" 1it6 Bra6man, t6e (ons(iousness 1ill
loosen it?s grip 1it6 mind#&ody#intelle(t#ego, 3i%a,et( and merge 1it6 Bra6man.
;ust li+e 1e (learly see t6is 1orld and e7perien(e it and do not see 9od, similarly, 16en our (ons(iousness is
merged 1it6 Bra6man, t6en one (learly e7perien(es t6at ?I Am Bra6man? and one does not e7perien(es or sees
t6is 1orld.
Also remem&er t6at you (annot negate your o1n e7isten(e, so it is not a s6unya state, &ut sat#(6it#ananda
:in(e one 6as to e%en deta(6 "rom o1n &ody i.e. deta(6 (ons(iousness &ody, so e%en &ody is not gi%en
importan(e. F6andan is done "or t6is purpose. 86is is 16at I "eel and understand "rom my limited +no1ledge.
8ot 2& !arrotin or 2& "oica""& acce!tin 2ut 2& $erin with 2rah$an one 2eco$es 'rah$an.
&!ire,t '."erien,e& v7s &Inte$$e,t#a$ *nderstandin&
-eople do not "eel any need to meditate and remain satis"ied 1it6 logi(al reasoning. 86ey &elie%e in s6astras, &ut
do not (are to meditate. 86ey presume t6at t6ey are Bra6man. 0eading all s6astras spe(ially t6e ones on a3aata
Page 122 of 400
%aada may result into t6is &e6a%ior.
86is is a &ig pro&lem in Ad%aita. ons(iousness is (onne(ted 1it6 p6ysi(al &ody. Gou (annot pro%e anyone 16o
(laims to &e a ;nani t6at 6eHs6e is not a 3nani.
Again, surrendering to :>!) 1ould gi%e rise to >go i" 1rongly understood. Ad%aitins do a((ept /ir9u/a &ra6man
as supreme. It means t6at t6ere is somet6ing a&o%e us. Ad%aita as+s us to rise &y meditation to +no1 16o you
are. As I 6a%e said +6andan is done 1it6 an intention to rise a&o%e it and not to presume logi(ally t6at I am :el"?
and so a&o%e e%eryt6ing and so ?I am not t6e meditator? 6en(e I 1ill not meditate. :adly (ons(iousness is still
atta(6ed to p6ysi(al &ody and one (annot e7perien(e e""ortless meditation (a#3apA#3apa # i.e. A2 (ontinues &y
itsel" and destroys all %AsanA). But 16o 1ill tell t6em<
)rom t6e &eginning d%aita is not re3e(ted. t6e %ery statement t6at
LBra6ma :atyam ;agan 2it6ya ;i%o Bra6mai%a /a Apara6L says t6at ;i%a is &ra6man. It means t6at ;i%a e7ists ("or
a3nani, 16ate%er is t6e reason). Anly "rom pArmArt6i( satya, t6e statement t6at ?I am Bra6man? is true as one is
spea+ing "rom t6is state.
It is said to do &ra6ma#&6A%anA and not 3ust presume and sit and do not6ing more. 2editation, :el" >n5uiry is
t6e (ore
?/egation? and not ?0e3e(tion?
But t6is is a uni%ersal pro&lem, &ut in ad%aita, te(6ni(ally t6ere is no ?ot6er? to surrender or "ear to. But t6e "a(t is
you are still in duality. Ad%aita as+s to rise a&o%e d%aita and so t6ings are negle(ted and ?/A8 />9A8>.?. Anly
initially, people are told negati%e points so t6ey (an lea%e t6em. A"ter1ards, 16en time passes, and min" &e(omes
neutral and t6e issue is le"t &e6ind, same guru 1ill say, 2r. Y or your parents are not "aulty. It is t6eir pra+ruti and
so do not 6a%e anyt6ing negati%e emotions (&6A%a) a&out t6em. But t6is is said to a dis(iple 16o 6as steeped in
and passed t6roug6 t6e turmoil, &ut 16at 1ill 9uru say to a ne1 one 16o 6as not yet passed t6roug6 t6is ?dar+
nig6t? an you see ?Beauti"ul sunrise? and e7perien(e it?s &eauty, i" you do not pass t6roug6 ?dar+ nig6t?.
*e are taug6t ?titi+7A? # titi+s6aa (&e neutral in positi%e and negati%e (ir(umstan(es). :o you (annot remain
negati%e a&out any t6ing. Being neutral is not negati%e. Anly t6e one (ontemplating t6e ad%aita 1ay 1ill
understand rest all 1ill ta+e t6e "irst upade:a and remain stu(+ to it, "or 1rong reasons, "ore%er, t6roug6out t6eir
li"e. *6at (an &e done< 4n"ortunately, 16en t6ere is no "ait6, no upades6a (an &e gi%en. It is t6e duty o" dis(iple
to approa(6 9uru and 6um&ly as+ "or dire(tion and (lari"i(ation.
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Understanding Advaita - 'Negation' and not 'Rejection'
Advantae of Sinin or /istenin to Bha+ans, !evotiona$ Sons,
8ymms and Stotras
B6a3ans 6elp one neutraliKe mind. 86ere is an e""e(t o" en%ironment. :ay 16en 1e mo%e into temple, t6e moment
1e step in, atleast "or "e1 se(onds, 1e 1ill "eel pea(e and a (6ange.
But 1e do not 6a%e t6e 6a&it to remain silent. @en(e t6oug6ts 1ill (ome &a(+.
In temple,
1. *e do not tal+ a&out 1orldly matters so 1orldly t6oug6ts are not present.
2. Atmosp6ere is puri"ied &y regular prayers, rites and rituals
3. .e%otion pours in "rom 6earts o" de%otees
4. Idol 16i(6 is (onse(rated (prA/a#pratis86A), 6as spiritual po1er i.e. %i&rations and 9od re(edes in it a"ter 1e
(all 6im (A%A6ana). 86is also 6as e""e(t on de%otees.
2ind and 6eart is puri"ied. :ame t6ing 6appens 16en one sings &6a3ans. .e%otion (leans 6eart and remo%es
t6oug6ts.

A"ter understanding ad%aita, lets dispel dou&ts and a((usations put on &y Vais6na%s, 9audiya Vais6na%as and
ot6er s(6ools.
Page 124 of 400
Understanding Advaita - Advaita, Creation and it's Practicability
Advaita, Creation and it's Practicability
-ranams
)or (on%enien(e, t6e arti(le is di%ided into t1o parts
PART I - '."$ainin Advaita, Theory of 1reation and !#a$ity
!ets &eing &y ta+ing some (onsiderations.
1. 81o !e%els o" trut6s # %ya%a6Ari+a satya (-ra(ti(al H >mpiri(al 0eality) and pArmArt6i+a satya (A&solute H
4ltimate 0eality). I t6in+ you +no1 t6e de"inition. 'oth "eve"s are shruti 2ased.
2. .e"initions o" real, unreal and mit6yA.
=ea"it&, 5ruth, sat&a
86at 16i(6 is eternal, un(6anging, present at all times, immuta&le, undi%ided, in"inite, +no1ledge is (alled as as
real.
e.g. Bra6man
:nrea", ;a"se, asat&a
86at 16i(6 do not e7ist at any time.
e.g. ra&&it 6orn
7ith&A
86at 16i(6 is neit6er real nor unreal. 86is means t6at it is in &et1een real and unreal.
mit6GA is t6at 16i(6 is not totally unreal, &ut is not e%en real (eternal).
In ot6er 1ords, mit6yA is t6at 16i(6 is not present at all times. But it (an &e e7perien(ed in any one state.
mAyA is (alled as anAdi. 86is means t6at it is 1it6out &eginning. &ut it ends in ;nana. mAyA is trigu/Atmi+A # t6at
Page 125 of 400
Understanding Advaita - PART I - Explaining Advaita, Theory of Creation and Duality
16i(6 6as 3 gu/a#s. Bra6man is &eyond gu/a#s.
:in(e mAyA ends in ;nana, Bra6ma st6iti, it (annot &e real. *e all +no1 t6at trut6 is one. @en(e t6ere (annot &e
t1o t6ings t6at (an &e true.
In t6is sense, mAyA, t6oug6 e7perien(ed in 1a+ing state, as real, ends in ;nana.
>7perien(e in 1a+ing state are not e7perien(ed in dream state and %i(e %ersa.
3. Ignoran(e (a%idya) is t6e root (ause. @en(e remo%al o" Ignoran(e is t6e pat6 o" Ad%aita.
Duestions and .ou&ts
)rom pArmArt6i+a le%el, /irgu/a Bra6man does not (reate anyt6ing. :o 6o1 it is said in s6astra#s t6at
Bra6man (reated t6is 1orld and &e(ame many, et(.
@o1 (an nirgu/a Bra6man asso(iate 1it6 mAyA, t6e asso(iation itsel" ma+es it sagu/a, 6en(e nirgu/a is a&sent.
86is %oids t6e de"inition o" Bra6man t6at it is undi%ided and t6at t6e :el" 1as already present.
I" 1e say t6at ;i%a got deluded or Bra6man got deluded, again it 1ould %iolate t6e &asi( tenet o" Ad%aita.
I" 1e say t6at A%idya %eils ((o%ers) Bra6man, and in ;nana a%idyA is remo%ed, it means t6at Bra6man 1as a&sent
and t6en it is "ound, so Bra6man 1as not present in#&et1een, 6en(e it (annot &e (onsidered as real. An t6e ot6er
6and, i" Bra6man is already esta&lis6ed, t6en also t6e pat6 (annot &e started or i" 1e say t6at 1e a(6ie%e 16at
1as already a(6ie%ed, t6en it is again a dos6A. @o1 (an you a(6ie%e t6at is already a(6ie%ed< Again it %iolates
&asi( tenets o" ad%aita. @o1 (an nirgu/a asso(iate 1it6 mAyA<
4ust to reca! + =e$e$2er three thins +
0elati%e reality H pra(ti(al reality H %ya%a6Ari+a satya
A&solute reality H -ArmArt6i+a satya
Ignoran(e H a%idyA
I 1ill also try to &e as &rie" as possi&le.
Page 126 of 400
5he theories of creation, !reservation, destruction, one into $an& are acce!ted at e$!irica" "eve" on"&
and at a2so"ute "eve". 5he& are acce!ted at e$!irica" "eve" and 2& the one who is under inorance.
;ro$ A2so"ute "eve", there can 2e no creation. Since the creation cease to e0ist in state of 4nana, hence
this creation is not eterna", hence not a rea"it&.
reation and duality are not e7perien(ed or per(ei%ed in ;nana, &ut t6ey are per(ei%ed in ignoran(e, 6en(e &ot6
are a((epted as real, &ut t6at too "rom %ya%a6Ari+a or empiri(al le%el only. :in(e (reation, et( (ease to e7ist in
;nana, and is per(ei%ed under ignoran(e, it is mit6yA.
@en(e, "rom empiri(al le%el, Bra6man, (reates, &e(omes one as many, is a((epted as long as one is under
ignoran(e.
:6ruti @inting non#duality 16ile e7plaining reation
:6ruti also a((epts t6is "a(t. At t6e same time s6ruti maintains t6at t6e (reation is not permanent and 6ints t6e
trut6 &y saying li+e, ?t6oug6 undi%ided, it is di%ided?, ?:el" or Bra6man is immuta&le, un(6anging?, et(. 86is means
t6at i" 1e t6in+ t6e (reation as real, t6en t6e statement ?t6oug6 undi%ided? is %iolated. @en(e 1e 1ill 6a%e to
understand %ia yu+ti t6at ?t6oug6 undi%ided, (it appears to &e) di%ided ..?
I" !ord says, undi%ided, &ut yet di%ided t6roug6 6is yog mAyA, t6en it means t6at mAyA is illusi%e po1er?, as i" 1e
do not a((ept t6is "a(t, t6en t6e (reation 1ill &e real and 6en(e t6e di%ision 1ill &e real. 86is 1ill %iolate t6e
de"inition o" Bra6man &eing ?indi%isi&le?
:o :6ruti e%en 16ile (reation 6ints
8emporary nature, ado&e o" misery, imparmanent, et(
Bra6man is undi%ided, immuta&le, in"inite, inatta(6ed, un(6anging, trut6, et(
:o Bra6man is %is6aya under and until t6ere is ignoran(e and not "rom a&solute le%el.
Veiling ((o%ering) o" :el" &y Ignoran(e
5he fa$ous e.. of sun ettin vei"ed 2& c"ouds is e0!"ained.
86oug6 it may seem t6at (louds %eil sun and 6en(e :un is not %isi&le A/. :un 6as lost it?s s6ine.
:un is %eiled means ;nana is lost, Bra6man getting deluded and &e(oming 3i%a, 3i%a is deluded
Page 127 of 400
Understanding Advaita - Veiling (covering) of Self by Ignorance
:un losing it?s s6ine means Bra6man looses it?s +no1ledge or nature o" s6ining.
6e a"" acce!t this fro$ e$!irica" "eve", as we e0!erience the sa$e, 2ut it is we"" acce!ted that the sun
was never vei"ed and never "ost it's shine.
8o e7tend t6is "urt6er, it is said t6at a"ter t6e ignoran(e is remo%ed or negated, Bra6man is realiKed. It means t6at
earlier Bra6man 1as not realiKed t6at means t6at Bra6man su""ers "rom non#e7isten(e, 16i(6 again %iolates &asi(
tenets o" Ad%aita.
86is argument is not (orre(t, as t6e %eil o" ignoran(e is destroyed at empiri(al le%el and not at a&solute le%el. t6e
:el" is al1ays present li+e t6e sun is al1ays present &e"ore, during and a"ter t6e (reation, maintenan(e and
destru(tion o" (louds.
:un (annot e%er &e %eiled &y anyt6ing. Also it is 1rongly understood t6at A3nana is destroyed. A(tually it is not
destroyed, &ut negated. 0eal (annot &e destroyed. a%iyA is present until :el" is not realiKed, 6en(e it is not unreal
too. @en(e a%idyA is mit6yA.
86e %eiling is also illusionary, as it is only a((epted at empiri(al le%el, as it is e7perien(ed 16en one is under
ignoran(e. )or t6e 0ealiKed, t6ere is no 5uestion o" &eing %eiled, as t6ere is no a%idyA.
8o sum up,
>%eryt6ing t6at is e7plained, is under ignoran(e and t6ey are a((epta&le 16en one is under ignoran(e. :in(e one
e7perien(e duality and (reation, 6en(e t6ey are real "or 6im. @en(e t6e pat6 is also real and so is t6e s6astra#s,
t6eir study and %eiling o" ignoran(e.
86e 1ords li+e? ignoran(e is destroyed? et( are to &e ta+en as ?seems to &e destroyed? and not literally.
86e dual statements also point to non#duality.
It is a step &y step pro(edure to raise one to non#dual state. 8ea(6ing (an only &e done on dual tone and under
ignoran(e, t6e duality o" guru#s6is6ya, meditation, o&ser%er#o&ser%ed, et( are a((epted. In ad%aita t6ere (annot
&e any tea(6ing. But under ignoran(e, it is a((epted. @en(e ad%aita (an &e pra(ti(ed and is pra(ti(al.
:tep#&y#step pro(esses li+e, rising a&o%e
86ree gu/a#s
Page 128 of 400
' s6eat6s
3 &odies (st6u!a, et()
only lead to non#duality.
5he vach&Artha is dua"it&, 2ut "a0&Artha is non+dua"it&. A"ter t6e "inal step, as in (ase o" Indra, one di%es deep
1it6in, e7perien(es ' s6eat6s &ut is not (ontended and "inally gets (ontended as 6e realiKes is :el" as Bra6man.
*6y t6e +no1ledge o" :el" 0ealiKation is supreme<
86is +no1ledge is supreme, as a"ter realiKing t6is, not6ing else is needed to &e realiKed. 86ere is a sense o"
"ul"illment, (ompleteness and ananda, 16i(6 1e are all sear(6ing +no1ing or un+no1gly. Agian, surit#s say t6at
on(e 1e rea(6 t6is state, it is permanent and one does not return. A"ter realiKing t6e trut6, sAd6anA, :el" :tudy,
et( are no more needed, as t6e purpose is "ul"illed (or say) ... et( are no more needed, as e%eryt6ing 6appened in
ignoran(e at empiri(al le%el.
:6ruti also says gi%es t6e p6ala o" :el" 0ealiKation as # not6ing more needed to &e a(6ie%ed
86en 16y 8ea(6 86eory o" reation i" it is illusion<
5he direct teachin is not tauht, as one is not ca!a2"e and the e.. is chandra shAkhA n&A&a
6ild is in(apa&le o" seeing moon, so mot6er point to a near&y &ran(6 (16i(6 (an &e easily lo(ated or spotted &y
(6ild) , 16i(6 points to moon. 8a+ing 6elp o" t6is &ran(6, mot6er points (6ild to moon. It is moon t6at is
important and not t6e &ran(6. Anot6er e..g is i" I point my "inger to an idol and say t6at # t6is is !ord Fris6na,
t6en you, 6o1 is una1are o" t6e presen(e o" idol, 1ill "ollo1 t6e dire(tion t6at my "inger is pointing and "inally
you 1ill see t6e idol o" !ord Fris6na.
Aver&thin ha!!ens under inorance, nothin is a!!"ica2"e in state of 4nana
:6ould I add, t6at you 1ill not li+e # Is6%ara is also an illusion, as 1e see 6im only under ignoran(e. Is6%ara is
endo1ed 1it6 upAd6i#s. @en(e Is6%ara (reating, gra(e, &lessings, et( are all under ignoran(e
Is6%ara, 6is &lessings 6is di%ine gra(e is a((epted at empiri(al le%el. :imilarly one studies s6astra#s or is in sear(6
o" trut6 (learly indi(ate t6at one is under ignoran(e.
Page 129 of 400
Understanding Advaita - Few words on 'Illusion'
)e1 1ords on ?Illusion?
*e understand t6e 1ord ?illusion? as 3ust a momentary temporary p6ase, 16i(6 does not last more t6an a "e1
se(onds or say 16i(6 %anis6es in a "las6 i.e. illusion e7ists only "or a s6ort period o" time. :o 16en 1e are told
t6at t6is 1orld is illusion, t6en it is 6ard to digest, as 1e li%e "or long, =0#C0 years and t6at 1e +no1 t6at t6is
1orld is going to e7ist e%en a"ter 1e die. >%en i" 1e ta+e 3ust our li"e span, still 1e (annot &elie%e t6at t6is 1orld is
illusion. But t6e 1ord illusion may gi%e 1rong signal and it is so strongly tied 1it6 t6e 1ord mit6yA t6at mit6yA is
also understood as a momentary approa(6. :ure, 1.r.t to ;nana, 16i(6 is in"inite, our li"e li+e a drop in o(ean and
eart6 as (ompared to 16ole 16ole uni%erse is %ery small. @en(e it ma+es sense to (all t6is C0 years o" li"e as
illusion. >%en t6e li"e span o" t6is eart6 and is momentary and o" s6ort li"e as (ompared to t6e (ontinuous
(reation and destru(tion o" gala7ies and uni%erses "rom time immemorial. *e see !ord des(ri&ing t6is and Veda
Vyasa des(ri&ing t6e (reation and preser%ation, as i" 6e is 6a%ing a loo+ at all t6is play "rom a &ird?s eye %ie1.
0is6i#s 6a%e su(6 a &road %ision. But do 1e 6a% t6at %ision too< :in(e 1e la(+ t6is %ision, 16i(6 is o" (ourse
natural, 6en(e 1e "ind t6is 1orld as illusion not a((epta&le
/eo -6ilosop6y
It is said t6at /eo Vedanta or /eo Ad%aita is not traditional ad%aita. I agree, &ut not "ully. It (onsiders :Agu/a
Bra6man or mAyA as somet6ing positi%e and not illusion. But s6ould I say t6at /eo#p6ilosop6y tea(6es or &etter
"o(uses, a lot on empiri(al reality and 1ays to rise a&o%e adapting &ottom#do1n approa(6. :o let it &e.
A((ording to me, 16at I 1ill (onsider any p6ilosop6y as ?/eo? 16en it does not ta+e into a((ount
1. ad6i+Ara &6eda
2. )our -re#re5uisites
3. 86ree !e%els o" trut6s
4. .i""erent updes6a#s "or people 1it6 di""erent temperaments and mental ma+e#up
'. /e(essity "or sAd6anA and 6en(e aparo+s6a anu&6uti (dire(t e7perien(e o" :el" 0ealiKation)
B. /e(essity "or 9uru and s6astra#s, "or all in(luding t6e on(e 16o are under ignoran(e.
=. :el" :tudy (a&6yAsa)
C. Anly limited to esta&lis6ing trut6 psy(6ologi(ally.
:ri 0amana 2a6ars6i?s t6eory (an &e applied in a 1ay t6at it does not (ontradi(t s6astra#s and one rea(6es non#
dual state.
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Ad%aita 6as &een 1rongly understood as it 6as &een loo+ed "rom A&solute -AV, 16ere you do not need to do
anyt6ing, as t6e purpose is "ul"illed. @o1e%er, i" 1e tal+ a&out sAd6anA, t6en 1e 1ill 6a%e to t6in+ a&out t6is
1orld and 6o1 to rise a&o%e it. In t6is 1ay 16en 1e "o(us on sAd6anA, t6en 1e 1ill "ind t6at :ri 0amana
2a6ars6i?s instru(tions are %ery &ene"i(ial and (ompliment to lassi(al Ad%aita.
0eading too mu(6 a&out t6e a&o%e e7plained approa(6 o" illusion snat(6es a1ay all t6e &6a+ti, and 9od?s glories.
@en(e let us t6in+ positi%ely. !et us a((ept t6at 1e are under ignoran(e and t6oug6 momentarily, let us try to
remo%e t6is ignoran(e.
PART II - Positive A""roa,h
:o, no1 lets ta+e it positi%ely.
Since we a"" are under inorance and not 4nani+s, so it is not !ro!er to sa& in such a $anner.
-ra(ti(al Ad%aita
Ad%aita 1ould &e meaningless, i" t6ere 1as only one le%el # pArmArt6i+a satya and %ya%a6Ari+a satya 6as no
pla(e.
But t6an+"ully %ya%a6Ari+a satya is 16ole6eartedly a((epted and is used e7tensi%ely to neutraliKe (ontradi(tions.
6e are a"" under inorance, hence acce!tin, #shvara -Sau8a 'rah$an., his race, 2hakti, surrender,
shastra+s, uru, and s!iritua" !ath -$editation. a"" are acce!ted A89 considered =AA<. 5he& are =AA< for
:S.
:o lets start t6is 3ourney and remo%e t6e ignoran(e, pray to !ord to remo%e t6e ignoran(e, to destroy t6e
ignoran(e, to o&tain 6is gra(e dire(tly and %ia 9uru and s6astra#s. !et us (6ant 6is 6oly name. !et us not "orget
t6at 1e are under ignoran(e and 6en(e it is not proper to 3ust t6in+ o" t6is 1orld as illusion. It 1ill &e 3ust an
empty tal+. A"ter one realiKes, t6ere 1ill &e no se(ond, 6en(e 6e 1ill also not tal+ to us in t6e same 1ay to li"t us,
&ut 6e 1ill ma+e sin(ere attempt to arise us step &y step.
Adi :6an+ara # 86e ;agad 9uru
Adi :6an+ara +ne1 t6is, 6en(e 6e repaired temples, reinstalled ;aganat6 temple, 1rote (ommentaries on
prast6Antrayi, 1rote (ommentaries on -atan3ali Goga (GAga 8ArA%ali) and 8antra (-rapan(6sAra 8antra). @e also
Page 131 of 400
Understanding Advaita - Adi Shankara - The Jagad Guru
(omposed many 6yms dedi(ated to %arious deities and also a((epted +arma +and and en(ouraged it upto (ertain
e7tend. All t6is 6e did to (o%er all types o" people 6a%ing di""erent temperaments and mental ma+e#up.
Ad%aita is not "or e%ery&ody
86e "a(t t6at Ad%aita is not "or e%ery&ody is e%ident "rom t6e "a(t t6at 6e 6ad only "our dis(iples # t6e undisputed
1inner, t6e one 16o tra%eled lengt6 and &reat6 o" India and de&ated 1it6 many 6ad 3ust 4 dis(iples. 0est all 1ere
de%otees, "ollo1er or admirers.
Adi :6an+ara +ne1 t6at not all (an a((ept ad%aita, 6en(e 6e only opposed ot6er systems 1.r.t "inal goal and 6e
did not negate t6e pat6 itsel". 86e "inal destination a((ording to ad%aita is /irgu/a Bra6man.
:in(e Ad%aita is di""i(ult to understand, Adi :6an+ara (reated many pra+ara/a grant6a#s 16i(6 tea(6 t6e &asi(s.
But e%en in 8at%a Bod6, 16i(6 is (onsidered &y many as t6e most &asi( and "irst to &e read also starts 1it6
ad6e+Ara or 5ualities or pre#re5uisites. Anyone 16o 6as t6ese 5ualities or pre#re5uisites is an intro%ert person.
9ita starts 1it6 Ar3una Vi:Ada yoga and &egins 1it6 a mo6And6a (.ritarA:68ra) and Ar3una ends 1it6 nas8A
mo6A smrutir la&d6A ...
!ets return to pra(ti(al 1orld and start our 3ourney 1it6 -rayers
*it6out t6e gra(e o" mAyA, and !ord ;aggannat6, noting is possi&le. !et us pray to t6e great almig6y !ord "or our
o1n progress and "or t6e 16ole o" 6umanity.
!et us not +eep saying t6e 1ord ?mit6yA? 1it6out realiKing t6e mit6yAt%a. !et t6is 1orld is real. Instead (onsider
de"e(ts in t6is 1orld and al1ays t6in+ o" t6is 1orld as impermanent and a&ode o" sorro1s. Anly 0e"ute at lotus
"eet o" !ord (an sa%e us and ma+e us (ross t6e terri&le o(ean o" samsAra.
@ari A2
Page 132 of 400
Understanding Advaita - Clearing Accusations & Doubts
Clearing Accusations & Doubts
A 5ote to Readers
-ranams. Be"ore &eginning t6is se(tion, I 1ould li+e to re5uest readers to understand some "a(ts. 86e %ery
purpose o" spirituality and o" 4pades6a#s is to uproot >go. An 4pades6a is anyt6ing 16i(6 is done or said 1it6
t6e intention o" li"ting a dis(iple to t6e 6ig6est trut6. Fan(6i -arama(6arya says, an upades6a (an &e maun
(silen(e), a mantrApades6a (initiating dis(iple &y gi%ing a mantra), spars6adi+s6A (tou(6ing a dis(iple and
&lessing 6im), smara/adi+s6A (remem&ering dis(iple "rom distan(e), rising +undalini o" dis(iple, imparting
spiritual instru(tion or e%en a prayer &y 9uru "or dis(iple to 6elp 6im rise a&o%e o(ean o" samsAra. 8rue saints do
not spea+ ill o" anyone, nor do t6ey tea(6 somet6ing and li%e a di""erent li"e. 86eir li"e itsel" is a tea(6ing, an
updes6a. As one progresses in spirituality, one &e(omes %ery so"t "rom 1it6in. All pat6s, in(luding ad%aita,
depend upon 9od?s gra(e. Ane 16o 6as surrendered to 9od and meditates on 6im 1it6 "ull "ait6, 9od gradually
remo%es de%otee?s ego. 9od also ma+es one e7perien(e t6at t6e progress is only and only due to 6is gra(e and
9uru?s gra(e and a see+er 6as no (ontrol o%er 6is progress. As one progresses, lo1er emotions gets repla(ed &y
6ig6er emotions. Intoleran(e, a((usations, (annot d1ell in any true saint, no matter 16ate%er sampradAya 6e
&elongs to. I personally &elie%e t6at none o" A(6Arya#s 6a%e a(tually a((used ea(6 ot6er. 86is is &e(ause our
s6astra#s do not tea(6 us to a((use. 9ita does not tea(6 us to a((use, 6en(e an A(6Arya 16o 1rites
(ommentaries 9ita and ot6er s6ruti#s (annot 1rite anyt6ing negati%e, spe(ially 16en B6aga%an in (6apter 2, ''#
'9, des(ri&es st6itapra9Ga la7a/a (5ualities o" a :el" 0ealiKed person). A(6Arya#s praise t6eir (6osen deity and as+
"or one#pointed de%otion, &ut t6emsel%es do not denigrate ot6er deities. 4n"ortunately immature dis(iples, 16o
are not "ree "rom lo1er emotions 1rongly or purpose"ully interpret (ommentaries in (on%oluted 1ay. In t6is
pro(ess, t6ey de"ame t6eir o1n A(Arya. 2y personal opinion is t6at to li%e in (ommunal 6armony, it is &est to
adopt nA6I nindA nyAya, meaning not to (riti(iKe anyone. 86is does not mean one s6ould not praise o1n
sampradAya or (6osen deity. I" you are (on%in(ed, t6ere is no need to read any "urt6er, as reading a((usations
mig6t upset you. >%en t6oug6 I 6a%e attempted to ans1er t6em, still it 1ill only in(rease dis(om"ort, as one
&e(omes a1are t6at t6ere are people 16o a((use our sampradAya and so 1e need to de"end oursel%es. 86ere
1ould &e a permanent (6ange in t6e &e6a%iour, as no1 you 6a%e passed t6roug6 a t6roug6 pat(6. In t6is
(onte7t, i" you are ?2ind your o1n &usiness? type, it is &etter not to read any "urt6er. )eel ompassion "or
a((users, pray to 9od to s6o1 t6em (orre(t 1ay and t6e trut6 and mo%e on. 9ood lu(+ "or your spiritual
progress.
I" you are t6e one 16o t6in+s t6at 1e s6ould +no1 a&out a((usations &y ri%al sampradAya#s and you s6ould &e
prepared "or t6em, t6en (ontinue to read on.
)or a laymen, it is %ery di""i(ult to (ounter arguments. A laymen does not study tons o" :A:tra#s o" t6eir and ri%al
sampradAya#s. I am su(6 laymen. *6en I "irst read a((usations, I 1as a &it 6urt and spend a lot o" time (olle(ting
in"ormation. /ot &eing &lessed &y s6arp intelle(t and retention po1er made t6ings di""i(ult "or me. !a(+ o"
Page 133 of 400
Understanding Advaita - A Note to Readers
sans+rit +no1ledge added t6e di""i(ulty, as laymen 1ould not &ot6er studying sans+rit and +eep piling up layer
and a"ter layers. *e do not study s6astra#s "or intelle(tual gain, &ut "or our inner progress and Atmi( upli"tment.
@en(e meaning o" %erse is more important, 16i(6 (an &e (on%eyed &y reading proper translation and listening to
audio H %ideo dis(ourses. But to de"end our "ait6 and sampradAya, one needs to dig a little deep, 16i(6 is time
(onsuming. It also derails us "rom our pat6. ontinuous (riti(al e7amination a %erse or a (anoni(al te7t li+e
purana or a grant6 or independent 1or+s o" a saint and t6in+ing li+e a 6istorian may result in losing one?s &6a+ti.
!astly I 1ould say t6at i" I (ould manage and reply to a((usations and general dou&ts, t6en, 1it6 little e""ort,
anyone (an do. 0eading "urt6er is le"t to you, &ut as said, i" you do not mind ot6ers spea+ing anyt6ing and do not
ta+e it to your 6eart, i.e. you are easy#to#go guy, t6en you may not read any "urt6er.
I" you 6a%e ta+en resol%e to read "urt6er, 1ell, it?s not t6at dangerous, t6en s6ould I say, ?!et?s &egin? $)
Duoting -adma -urana to a((use Adi :6an+ara # 0e"utation o"
mAyA%Adam asat:Astra2 -ra((anam &aud6am u(6yate
Vais6na%a#s 6a%e raised logi(al o&3e(tions to p6ilosop6y o" Ad%aita. !ogi(al o&3e(tions raised &y Vais6na%as are
already su((ess"ully replied &y
Adi :6an+ara?s 1or+ %A+ya Vritti in 16i(6 Adi :6an+ara e7plains t1o mA6A %A+ya#s # 8at 8%am Asi and
A6am Bra6masmi. Adi :6an+ara?s sutra &6As6ya also re"utes ot6er systems.
Vidyara/ya :1ami in 6is 1or+ -an(6Adasi,
:ures6%ara(6arya?s /ais6+armya :idd6i and
2ad6usudan :aras1ati?s (ele&rated 1or+ Ad%aita :idd6i and :idd6anta Bindu, a (ommentary on :6ri
Adi :6an+ara?s .asa :lo+i
:1ami :a((6idanandendra :aras1ati?s (riti(al :tudy ?Vedanta -ra+riyA -ratya&6igya? (2et6od o"
Vedanta in >nglis6 # A (riti(al :tudy) and ?:6udd6a :6an+ara -ra+riyA B6As+ara?
*e 1ill mo%e to re"uting a((usations.
In t6e -adma -urana, t6ere are %erses 16erein :6i%a tells -ar%ati t6at 6e 1ill appear in t6e age o" Fali as a
&ra6mana (Bra6min) to prea(6 asat#sastra. Vais6na%a#s :pe(ially 9audiya#Vais6na%a#s use t6is %erses to a((use
our a(6arya and Ad%aita Vedanta.
mAyA%Adam asa(6(6Astra2 pra(6(6anna2 &audd6a u(yate M
mayai%a+at6ita2 de%i+alau &rA6ma/a r4pi/A MM -a -ur B.23B.= MM
86e do(trine o" 2AyA (illusion) is a 1i(+ed do(trine (prea(6ing "alse s6astra) and said to &e pseudo#Budd6ist. I
mysel", o" t6e "orm o" a &rA6mana, 1ill pro(laim it in Fali (age). (-adma -urA/a, uttara#+6a/.a, B.23B.=)
Page 134 of 400
%edart6an ma6a#sastram maya%adam a%aidi+am
mayai%a +at6itam de%i 3agatam nasa+aranat MM -a -ur B.23B.11 MM
86is po1er"ul do(trine o" 2aya%ada resem&les t6e Vedas, &ut is &y nature non#Vedi(. A goddess, I propagate
t6is p6ilosop6y in order to destroy t6e 1orld. (-adma -urana B.23B.11)
)or time &eing, 1e 1ill (onsider t6ese %erses are aut6enti( and not an interpolation as a result o" 6atred
against Ad%aitins and :6an+ara.
4sing t6ese %erses Vais6na%a#s a((use our a(6arya and Ad%aita Vedanta.
86ey (on(lude t6at
Vais6na%as say t6at !ord :6i%a 1ill in(arnate &y t6e 1ill or order o" supreme personality o" 9od6ead
(!ord Fris6na).
!ord :6i%a 1ill (ome to destroy t6e 1orld and 1ill spread mAyA%Ada 16i(6 is an asata s6Astra and
not6ing &ut 6idden Budd6ism.
Vais6na%a#s argue t6at, t6e Bra6min des(ri&ed in t6ese %erses is none ot6er t6an Adi :6an+ara(6arya.
0e(ently, re"ormists and I:FA/ leaders also a((use t6at :6an+ara 1as &iased 1it6 Bra6mins.
@en(e t6ey a((use our a(6arya and Ad%aita as
1. Adi :6an+ara?s Fe%ala Ad%aita is not6ing &ut mAyA%Ada. @en(e, Adi :6an+ara 1as spreading Asat
s6astra and t6ose 16o "ollo1 6im 1ill &e doomed. :ome e%en go on to say t6at 6e 1as demon 16o
1al+ed on eart6.
2. Adi :6an+ara and 6is 9rand 9uru (-aram 9uru) :6ri 9au.apadA(6arya 1ere 6idden Budd6ists.
-6ilosop6y o" a3Ata %Ada 1as adopted "rom a "amous Budd6ist /AgAr3una.
3. Adi :6an+ara?s tea(6ings are non#%edi(.
86ere are many more a((usations and o&3e(tions. 86ey are dealt later in t6is se(tion.
*e 1ill ta+e some logi(al arguments 1it6 relation to a((usations.
1. /one o" t6e %erses dire(tly name Adi :6an+ara(6arya.
2. 1a"i&u -1a"i Yua. has not ended and so 2efore it ends we cannot conc"ude that Shankara was
teachin $aa&aavad. #tBs too ear"& to conc"ude an&thin 2efore <ord 1a"ki a!!ears. Accordin to
'rah$a+vaivartana )urana, 1a"i Yua wi"" "ast for 10,000 &ears, which starts after 'haavan 1rishna "eft
his !h&sica" 2od& i.e. returned to Vaikuntha, which ha!!ened 5400 &ears ao. ,ence, we are in "ater
ha"f of 1a"i Yua.
3. I" !ord :6i%a is gi%en t6e tas+ o" misleading t6is 1orld to &egin itOs destru(tion, t6en 16y 1ould ot6er
Page 135 of 400
Understanding Advaita - Quoting Padma Purana to accuse Adi Shankara - Refutation of
mAyAvAdam asatSAstraM Praccanam baudham uchyate
a%atars, i.e. Vais6na% a(6aryas and 6aitanya 2a6apra&6u 1ould in(arnate a"ter Adi :6an+ara(6arya< I" it is
t6e 1ill o" 9od to destroy t6is 1orld, t6en none (an stop it. Fris6na said t6at t6e 16ole Gada% dynasty 1ill &e
16ite1as6ed and .%ar+a 1ill &e su&merged under 1ater. 86atOs 16at 6appened. /one 1ould stop t6is
destru(tion. /one (ould :top B6aga%an -aras6urama 16o +illed +s6atriyas "or 21 generations.
4. Var/A is &y gu/a &ut gu/a is in6erited &y &irt6 is a((epted &y all ma3or a(6arya#s.
'. Atleast 3 2atts o" Adi :6an+ara are &uild in /ArAya/a d6am # ;os6i 2att at Badrinat6, .1ar+a 2att at
.1ar+a and -uri 2att dedi(ated and &uild in memory o" ;agannat6a -uri. 8o add to it, Fan(6i+oti peet6a is
dedi(ated to FAmA+6yA .e%i, :6arada matt, as t6e name indi(ates is dedi(ated to :arada .e%i. 86is so1s t6at
Adi :6an+ara 1as a&solutely neutral and not against idol 1ors6ip.
B. .e%otional 6ymms (omposed &y :6ri Adi :6an+ara are proo"s o" 6im &eing a Vais6na%, a :6ai%a, a :6a+ta all
at a time &y &eing an ad%aitin.
=. :idd6anta :6ai%a#s do not &elie%e in A%atar%Ada. A((ording to t6em, :6i%a .oes not ta+e any a%atAra. :6i%a
Appears and disappears, &ut does not ta+e &irt6 li+e 0ama and Fris6na. 86ey do not &elie%e t6at Adi :6an+ara
1as an A%atar o" !ord :6i%a. In support o" t6eir t6eory, t6ey say t6at, i" Adi :6an+ara 1as an A%atar o" :6i%a
t6an 16o 1as 6andala (6andala 1as !ord :6i%a 16o appeared in disguise. A"ter Adi :6an+ara +ne1 6is
mista+e, !ord 0e%ealed 6is true "orm. )our dogs 6e (arried, trans"ormed into "our %eda#s). A((ording to t6is
t6eory, Adi :6an+ara (annot &e a((used o" prea(6ing mAyA%Ada.
C. A((ording to t6e legend, Adi :6an+ara?s 9uru 1as an a%atar o" !ord Vis6nu?s :6es6a nAga. @o1 (an 6e tea(6
asat s6astra or mAyA%Ada. 9o%indapAda, in 6is earlier a%atar 1as 2a6ars6i -atan3ali. *e 6a%e Adi :6an+ara?s
&eauti"ul (ommentary o" 2C %erses on -atan3ali Goga :utra#s
*e 1ill later tal+ a&out interpolations in -adma -urana, 16ere t6e %erses 16i(6 (ategoriKes di""erent purA/a#s
are o" du&ious o" &eing interpolations.
<ets e0!"ore re"ated verses fro$ )ad$a )urana for 2etter understandin
8o understand t6e %erses targeted against us and our a(6arya, !ets analyKe more %erses i.e. 3.23B.= to 3.23B.11
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"or &etter understanding and see i" t6ey point to our a(6arya :ri Adi :6an+ara and Ad%aita Vedanta.
mAyA%Adamasa(6(6Astra2pra(6(6anna2&audd6a u(yate M
mayai%a+at6ita2de%i+alau&rA6ma/ar4pi/A MM -a -ur B.23B.= MM
5he doctrine of 7A&A (illusion) is a 1i(+ed do(trine and said to &e !seudo+'uddhist. I mysel", in the for$ of a
2rAh$ana, pro(laimed it in Fali (age). (padma puraa/a, uttara#+6a/.a, 23B.=)
apaart6a2s6ruti%A+yAnA2dars6ayanlo+agar6itam M
s%a+armar4pa2tyA3yat%amatrai%apratipaad6yate MM -a -ur B.23B.C MM
#t shows the $eanin"essness of the words of the ho"& te0ts and is (ondemned in t6e 1orld. #n this
-doctrine. on"& the ivin u! of one's own duties is e0!ounded. (padma puraa/a, uttara#+6a/.a, 23B.C)
sar%a+armapari&6ra:68air%aid6armmat%a2tadu(6yate M
pares6a3ii%apArai+ya2mayAtupratipAd6yate MM -a -ur B.23B.9 MM
And that is said to 2e re"iiousness 2& those who have fa""en fro$ a"" duties. I 6a%e propounded t6e identity
o" t6e @ig6est !ord and t6e (indi%idual) soul. (padma -uraa/a, uttara#+6a/.a, 23B.9)
&ra6ma/osyas%aya2mr4pa2nirgu/a2%a+s6yate mayA M
sar%asya3agatopyatramo6anAart6a2+alauyuge MM -a -ur B.23B.10 MM
%edArt6a%anma6As6Astra2mAyayAyada%aidi+am M
mayai%a+alpita2de%i3agatA/As6a+Ara/At MM -a -ur B.23B.11 MM
I stated t6is Bra6man?s nature to &e 5ualityless. A goddess, I mysel" 6a%e (on(ei%ed, "or t6e destru(tion o" t6e
1orlds, and "or deluding t6e 1orld in t6is Fali age, the reat doctrine rese$2"in the !ur!ort of the Vedas,
-2ut. non+Vedic due to t6e prin(iple o" 2aayaa (illusion) (present in it). (-adma -u0A/a B.23B.10#11)
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Understanding Advaita - Lets explore related verses from Padma Purana for better understanding
!ets analyKe important 1ords$
5he doctrine of 7A&A (mAyA %Adam asat :Astra2)
Ad%aita is not mAyA%Ada, It is Bra6ma%Ada. 8o understand t6is 1e 1ill analyKe our ma6A%A+ya#s
1. 7| -ra3VWnam &ra6ma
ons(iousness is Bra6man # 0ig Veda, Aitreya 4panis6ad 3.3
2. ( |1 A6am &ra6mWsmi
I am Bra6man # Ga3ur Veda, &ru6adAra/ya+a (Bri6ad#ara/ya+a) 4panis6ad # 1.4.10
3. 3 8att%amasi # 8at 8%am Asi
86at t6ou art # meaning 86at (Bra6man) is you) # :ama Veda, 6andogya 4panis6ad # B.C.=
4. || AyamWtmW &ra6ma
86is Atman is Bra6man # At6ar%a Veda, 2andu+ya 4panis6ad 2)
/o16ere in t6ese ma6A%A+ya#s t6e 1ord mAyA appears. *ord Bra6man appears in all t6e ma6A%A+ya#s. mAyA is
not gi%en importan(e, &ut it is Bra6man t6at is gi%en importan(e. *e 1ill understand later as 16y ad%aita %edanta
is Bra6ma%Ada. :in(e "our ma6A%A+yA#s are "rom "our di""erent upanis6ads, 16i(6 are ;nana#+and, asso(iated
1it6 "our di""erent %eda#s, 1e (an (on(lude t6at s6ruti tea(6es unity o" Atman and Bra6man. >arlier in
se(tion 4nderstanding Ad%aita, 1e 6a%e studied t6at 16y (on(ept o" mAyA is important, 16y mAyA is tal+ed too
mu(6 (in t6e &eginning) and t6at "inally mAyA is negle(ted and renoun(ed to enter into non#dual state.
)seudo+2uddhist (pra(6(6anna2 &audd6a)
86e do(trine s6ares some (ommon terminology 1it6 Budd6ism. :till it 6olds ma3or di""eren(e. *e 1ill see it later
in t6is se(tion.
/f the for$ of 'rah$ana -'rah$in.* (&rA6ma/a r4pi/A )
It is true t6at Adi :6an+ara 1as &orn as a Bra6min. :anyAsin is a&o%e %ar/a. 16ile ta+ing sanyAsa, it is (ustomary
to drop all +Amya +arma (sa(ri"i(es, rituals and so agni). *6en Adi :6an+ara 1ent to 6is guru 9o%indapAda, 6is
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guru as+ed 6im 6is introdu(tion. Adi :6an+ara did not say t6at 6e 1as Bra6min, &ut 6e e7pounded Ad%aiti(
%erses des(ri&ing t6e Bra6man. 86is slo+a#s are "amous as dasa#slo+i meaning ten %erses.
In t6e a&o%e %erse, it is said t6at :6i%a in t6e "orm o" Bra6mana. 86is means t6at t6is a%atar o" :6i%a 1ill not ta+e
sanyas, &ut 1ill prea(6 asat s6astra as a Bra6min. It s6ould &e noted t6at :ri 6aitanya 2a6apra&6u 1as also
e+a#dandi sanyasin, 16ile Vais6na%a sanyasins are tri#dandi sanysins. 86is means t6at eit6er :ri 6aitanya
2a6apra&6u, a great Fris6na B6a+ta and an a%atar o" B6a+ti, a(tually did not a((used Adi :6an+ara and Ad%aita
&ut 1ere later interpolations &y lesser e%ol%ed dis(iples. >%en ;i%a gos1ami and 6aitanya 2a6apra&6u
(onsidered :rid6ara :1ami, 16o 1as a 0ama B6a+ta and an Ad%aitain as an aut6ority on spiritual matters and 6is
(ommentary on :rimad B6Aga%atam s6ould &e re%ered &y all.
#t shows the $eanin"essness of the words of the ho"& te0ts -shruti.$
5he reat doctrine rese$2"in the !ur!ort of the Vedas, -2ut. non+Vedic*
86is is (ompletely opposite to t6at taug6t &y :ri Adi :6an+ara. As "ar as tea(6ing &ra6ma#%idya is (on(erned,
:6ruti, :mriti and 2anud6arma smriti tea(6 us to renoun(e %edi( rituals. Vedi( rituals are done so t6at a person
&e(omes "it to realise Bra6man. @en(e a sanyAsin renoun(es t6e %ery a(ti%ity 1it6 t6e 6elp o" 16i(6 6e gained
inner purity.
By t6e study o" t6e Veda, &y %o1s, &y &urnt o&lations, &y (t6e re(itation o") sa(red te7ts, &y t6e (a(5uisition o" t6e)
t6ree"old sa(red s(ien(e, &y o""ering (to t6e gods, 0is6is, and manes), &y (t6e pro(reation o") sons, 2& the reat
sacrifices, and 2& -Srauta. rites this -hu$an. 2od& is $ade fit for -union with. 'rah$an # 2anu :mriti 2.2C
Adi :6an+ara in 6is sutra#&6Asya says, L-as%Adi&6is(A%is1sat? It means, L@uman &eings and animals 6a%e t6e
same urges. 86ey eat and sleep and (opulate and, &esides, t6e "eelings o" "ear are (ommon to &ot6. *6at, t6en,
is t6e di""eren(e &et1een t6e t1o< it is ad6eren(e to d6arma t6at distinguis6es 6uman &eings "rom animals.
*it6out d6arma to guide 6im man 1ould &e no &etter t6an an animal. B6aga%an in 9ita says t6e same t6ing. Adi
:6an+ara re%ered %eda#s as supreme aut6ority. -arama(6arya, :6ri 6andras6e+6arendra :aras1ati o" Fan(6i
Fama+oti peet6am, says t6at , A(6arya (Adi :6an+ara) 6as (ommanded us to 6old on to our old d6armi(
traditions and +eep t6em ali%e.
It is note1ort6y t6at an Ad%aitin :AyanA(6Arya 1it6 6elp "rom 6is &rot6er VidyAra/ya :1ami 6as 1ritten "ull
(ommentary on all ' %eda#s (1it6 Fris6na and :6u+la Ga3ur%eda as t1o). /o ot6er a(6arya o" any sampradAya 6as
a((omplis6 t6is "eat. Bot6 eastern and 1estern s(6olars uninanimously agree t6at :AyanA(6Arya?s (ommentary is
t6e most aut6enti(.
#t is a we"" known fact that our shastra+s are e0tant 2ecause of Adi Shankarachar&a. ,ow can a $an, who
is res!onsi2"e for 2rinin 2ack the vedic dhar$a and revivin the tradition a"ive 2e accused of
teachin asat shastraC #t is unfortunate that Vaishnava+s and other non+advaitins do not ive hi$ his due
credit.
#n this -doctrine. on"& the ivin u! of one's own duties is e0!ounded.
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And that is said to 2e re"iiousness 2& those who have fa""en fro$ a"" duties.
Adi :6an+ara in 6is 9ita B6A:ya tea(6es us not to lea%e our s%ad6arma. 86is is re"le(ted in 6is (ommentary on
%erses 3.3', 4.13, 1C.41 # 4B,4C 16i(6 tal+ a&out %ar/a d6arma.
!ets tal+ t6em in &rie" 1.r.t. :6an+ara B6A:ya
B9$ 3.3'$ .oing s%ad6arma, t6oug6 done de"e(ti%ely is superior (sreyas) t6an per"orming anot6er?s (anot6er
%ar/a?s) in a &etter 1ay. >%en deat6 is &etter 16ile engaged in s%a#d6arma, as (ompared to remaining ali%e 16ile
engaging in anot6er (%ar/a?s) duty.
B9 4.13 E 1C.41$ (>ssen(e)$ %ar/a is &y gu/a, &ut gu/a is in6erited &y &irt6.
B9 1C.42#4' tal+ a&out duties o" 4 %ar/a#s
B91C.4B$ A 6uman &eing a(6ie%es su((ess, merely in t6e "orm o" t6e a&ility "or stead"astness in Fno1ledgeR &y
adoring, 1ors6ipping s%a+armana, 1it6 6is o1n duties stated a&o%e, as allotted to ea(6 (aste
B9 1C.4C$ A son o" Funti one s6ould not gi%e up t6e +arma, duty to 16i(6 one is &orn, 16i(6 de%ol%es "rom t6e
%ery &irt6 e%en t6oug6 it &e "aulty,
Var/a &y &irt6 is also supported &y 2anusmriti. :ee %erses C=#100 in 6apter 1. Also note t6at :ri 0AmAnu3a,
:rid6ara :1ami, Fes6a% Fas6miri o" Fumar VAis6na% (/im&Ar+A(6arya) also spea+ t6e same.
*e 1ill ta+e anot6er %erse "rom 9ita$
B6aga%an in 9ita B9 1C.BB says
|=7 | H H1
( | || |H*| | H 111C.BB11
sar%ad6armWnparitya3ya mWmZ+a [ara a %ra3a.
a6a t%W sar%apWpZ&6y\ m\+ ayi yWmi mW [u(a ..1C.BB..
1C.BB A&andoning all "orms o" rites and duties, go to my re"uge alone. I s6all "ree you "rom all sins. (86ere"ore) do
not grie%e.
Adi :6an+ara in 6is 9ita B6A:ya says,
1C.BB :ar%a#d6arman, all "orms o" rites and duties$ ,ere the word dhar$a -rihteousness. inc"udes adhar$a
-unrihteousness. as we""R "or, 16at is intended is total renun(iation o" all a(tions, as is en3oined in Vedi( and
:mrti te7ts li+e, ?Ane 16o 6as not desisted "rom &ad a(tions? (Fa. 1.2.24), ?9i%e up religions and irreligion? (2&6.
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:a. 329.40), et(.
#n 5aittiri&a 'has&a, our achar&a e0!"ains the i$!ortance of duties in 5aittiri&a :!anishad 1D11.
In simple 1ords, 8Ai. 4p. 1H11 :6an+ara B6a:ya says, t6at )ollo1 and pra(ti(e 8rut6, "ollo1 d6arma, do your
duties properly. ;ust &y per"orming %edi( rites on(e, do not (onsider t6at +arma +and is o%er "or you. Feep doing
+arma +and and +eep "ollo1ing smriti#s 16i(6 are moral and et6i(al (odes "or 6armonious li%ing. -ra(ti(e non#
%iolen(e, spea+ trut6, spea+ 1it6out 6ypo(risy, do not 6a%e a moti%e to 6arm ot6ers.
!et us ta+e a little e7(erpt "orm 8ai. 4p. 1HH11 B6a:ya &y Adi :6an+ara and 6is dis(iple :ure:a%arA(Arya.
:lo+a &egins 1it6 # ]|||s=3|H|13O , ]Vedamanoo(6y^(6^ryoOnte%^sinamanus6^stiO , ]86e
tea(6er instru(ts t6e students 16o 6a%e (ompleted t6eir study o" t6e VedasO (8aittireeya 4panis6ad$ 1H11). ,e
instructs the$, E 1 1 1||| | 1B ESat&a$ vadaF dhar$a$ charaF ...
:6an+ara B6asya o" 8ai. 4p. 1H11 1it6 (ommentaries &y :ures6%ara and sayana (%idyara/ya) says
9uties 2rief"& stated.
2, S!eak the true. ;o""ow 9har$a.
:pea+ t6e true$ gi%e utteran(e to 16at t6em (omest to +no1 &y proper e%iden(e and 16at is 1ort6y o" utteran(e.
And t6ou s6alt "ollo1 .6arma, too. ?.6arma? 6ere stands "or duty in general, inasmu(6 as t6e se%eral duties, su(6
as trut6#spea+ing, are parti(ulariKed &elo1.
86e 1ise 16o +no1 all .6arma lay do1n t6at trut6 # spea+ing (onsists in gi%ing utteran(e to a t6ing as it is
per(ei%ed, 1it6out 6ypo(risy or a moti%e to do in3ury.
86e 1ise say t6at .6arma (onsists in t6e o&ser%an(e o" Agni6otra and ot6er 1or+s. (:).
8rut6#spea+ing stands also "or ot6er %irtues mentioned along 1it6 it, su(6 as L6armlessness, trut6, t6e a&staining
"rom t6e"t,L et(._ ?.6arma? means Agni6otra and ot6er sa(ri"i(ial rites en3oined in t6e e7tant srutis. ;aimini 6as
de"ined it t6usR L .6arma is t6e t6ing taug6t in (t6e 1ord o") (ommand (Veda)Lt 86us t6e t1o (ompre6ensi%e
senten(es tea(6 t6at all duties en3oined in t6e sruti and t6e smriti s6ould &e o&ser%ed.
9uties never to 2e ne"ected.
An t6e prin(iple t6at L An(e done, t6e (ommand o" t6e s(riptures 6as &een o&ser%ed,L one may suppose t6at
a"ter a single per"orman(e o" t6e 1or+s en3oined in t6e s6ruti and t6e smriti t6ey may &e a&andoned. 8o pre%ent
t6is supposition t6e s6ruti (ommands as "ollo1s `
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)or "ull (ommentary, re"er 6is &6asya.
sour(e$ re"er page 1=C
=eferences fro$ >ita and 5ai. :!. 'has&as c"ear"& shows that Adi Shankara did not teach an&thin non+
vedic or aainst dhar$a.
Is Advaita 5on-Vedi,-
/o1 let us try to understand t6at Ad%aita is %edi( or not. :e%eral 5uotes "rom :6astra#s &ot6 :mriti and :6ruti are
mentioned in ne7t se(tion Ad%aita in :6astras. A!art fro$ this, ear"ier in :nderstandin Advaita, it was
e0!"ained that Advaita is the on"& Vedantic 2ranch which acce!ts fu"" shruti and veda+s. #t is a"so we""
known that Advaita acce!ts a"" 6 !ra$A8a+s of 1u$Ari"a 'ha55a schoo" of !:rva $i$A$sA. Vais6na%a#s
do not a((ept t6at :6i%a is a :upreme 9od and :6ai%as do not a((ept Fris6na as :upreme 9od. Vais6na%as e%en
go as "ar as do1ngrading t6e :tatus o" :6i%a as 3ust a demi#god and in t6is (laim t6ey 5uote some %erses "rom
B6Aga%atam and t6e 5uote "rom 9ita in 16i(6 B6aga%an tal+s a&out ?anya#de%ata?. 86ey "orget t6at all 1C
purA/a#s 1ere 1ritten &y B6aga%an Ved Vyas 16o is an a%atar a((ording to B6aga%atam. 86ey also do not a((ept
t6e %erses "rom B6aga%atam and ot6er purA/a#s li+e pamda purA/a, +urma purA/a, Bra6ma purA/a 16i(6 says
t6at t6ere is no di""eren(e &et1een Bra6ma, Vis6nu and :6i%a (0udra). 86is means dire(t insult to B6aga%an %eda
%yas. I" B6aga%an Ved Vyas 6as 1ritten 1C purA/a#s t6en t6ere must &e some purpose &e6ind t6em. 0e3e(ting
t6em on t6e &asis o" (ategoriKation (satt%i+, ra3asi( and tamasi(), as done in -adma -urana is not6ign &ut (6ildis6.
/o A(6arya is a&o%e B6aga%an Veda Vyas. It s6ould also &e noted t6at it 1as B6aga%an Veda Vyas 16o &lessed
Adi :6an+ara and e7tend 6is li"e "or 1B more years to uproot ad6arma and tea(6 t6e (orre(t :6astra.
0udra is mentioned in %eda#s as %eda#purus6a, &ut Vais6na%a#s do not a((ept it. :ame is t6e (ase 1it6 :6ai%as.
86ey do not a((ept Vis6nu or /ArAya/a as Ved#purus6a. :6a+tas &elie%e t6at only Adi :6a+ti is supreme and all
in(arnation in(luding Fris6na and 0ama (ome under Adi :6a+ti. Ad%aita is t6e only %edanti( s(6ool 16i(6 a((epts
all "orms o" 9od as supreme and gi%es e5ual status to t6em. It says t6ey are all mani"estations o" /irgu/a
Bra6man. Is6%ara is not mAyA, &ut mAyApati i.e. (ontroller o" mAyA.
Ad%aita do not (onsider %edi( rituals and Vedanta as opposite to ea(6 ot6er, &ut (onsiders t6em an important
step "or inner puri"i(ation. Ad%aita also do not dis(ard d%aita and idol 1ors6ip. Ad%aita (onsiders it as an
important step "or inner puri"i(ation. Ad%aita only tea(6es t6at 6a%ing di%ine %ision o" 9od is not t6e "inal state. It
is /ir%i+alp :AmAd6i. 86is is in a((ordan(e to :6ruti and :mriti 16i(6 tea(6es Bra6ma#%idya. 4nli+e ot6er
s(6ools, Ad%aita (orre(tly tea(6es t6at Bra6man is supreme. 8aittiriya 4panis6ad 2.1.1 says satyam, ;nanam
Anantam Bra6ma. Adi :6an+ara in 6is &6asya tea(6es us t6at it is a de"inition o" Bra6man (&ra6mana6
la+s6anaarta6 %a+yam)
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:ri 0amanu3a in 9ita 13.13 interprets Bra6man as indi%idual soul, 16ile Adi :6an+ara interprets Bra6man in t6is
%erse as it s6ould &e # :upreme Bra6man. It is un+no1n to me i" Bra6man is e%er de"ined as Indi%idual sole in
4panis6ads.
A"ter (are"ul studying o" :6atra#s, it 1ill &e (lear t6at it is only Ad%aita, as taug6t &y our A(6arya 16i(6 "ully
(omplies 1it6 s6ruti and smriti. Ad%aita, and t6e tea(6ing style o" Adi :6an+ara is not o" 6is o1n &ut is passed on
to Adi :6an+ara &y 9uru#:6is6ya parampara. A(6arya?s met6od o" tea(6ing, ad6yAropa apa%Ada, is t6e only
traditional (onsistent met6od.
A((eptan(e o" all si7 pramanas o" 2imamsa
Unlike other non-advaita schools, Advaita accepts all 6 pramANa-s as prescribed by mimAmsA of
KumArila Bhatta. The six pramANa-s are
"pratyaksa", "anumana", "upamana", "sabda" "arthapatti" and "anupalabdhi".
Ramanuja's qualified non-dualism accepts only three- pratyaksa, anumana and the Veda (sabda)
*e need all types o" Fno1ledge
Paramacharya says,
We must make good use of our brain and mind. Indeed, we must make them sharp as if
by frequent honing so that they will help us in finding the truth. Why did Sankara
master all the sastras, all the arts, all the sciences, Sankara who thought the
world was Maya? Why did he ascend the "sara!na"pita" #seat of omniscience$?
I said %yaya was also known as &arka, "'niksiki". We learn from the Sankara"
(i!aya that the 'carya mastered %yaya or 'niksiki, )apila Maharsi*s ")apilam"
#Sankhya$, +atan!ali*s ,oga"sastra #"+atan!alam"$, )umarilabhatta*s Mimamsa
#"-hatta"sastra"$.
'niksikyaiksi tantre paracitiratula
)apile kapi lebhe
+itam +atan!alambhah paramapi iditam
-hatta ghattartha"tattam
'daita embraces een those sastras that apparently do not speak about it. &hat is
why I am speaking about all such sastras though I am called "Sankaracarya". %on"
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Understanding Advaita - We need all types of Knowledge
dualism inheres dualism, qualified non"dualism, Saiism, (aisnaism and so on. It
enfolds een those systems that are critical of it. 'daita does not state that
other systems are totally false. If it opposes them it is only to the e.tent
needed to counter their argument against itself. It concedes them the place they
desere.
Further Paramacharya says
&he purpose of e.alting a particular deity oer the another is not to depreciate
the latter. &he underlying idea is that a person who worships his chosen god has
unflinching faith in him and becomes totally deoted to him. Such e.clusie
deotion is called "ananyabhakti". &he idea here, howeer, is not to regard other
deatas as inferior to one*s own chosen deity" an e.ample of "nahi ninda nyaya".
source
!ast message o" Adi :6an+ara B6aga%adpAda
Last Message or parting instructions of any saint is considered as extremely important. Adi
Shankara at the request of his disciples gave instructions in 5 stanzas to his beloved disciples
which are called as SopAna Panchakam or Updesha Panchakam
The first verse says
| |3| 3 3 18|3|
3H1 |3| 3 | 3173| 1
|| 3| ||s=|3|
HU| |3| H |(|d 3| | |
Stu*y the 1e*a e)ery *ay< *o properly the %arma pre#cribe* therein< through that (act),
worship the Lord; give up the thought of doing an act with desire (for its fruit); shake off the
group of sinful deeds; consider (mentally) the defect in worldly pleasure; strive for the desire (for
the knowledge) of the tmn (Self); get out of your home without delay.
From the above analysis, it can be safely concluded that neither our acharya Sri Adi Shankara nor
his Advaita is non-vedic.
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Adi Shankara - A %aad#r#
G:nder (onstructionH
1. Adi :6an+ara in 6is (ommentaries 6as (ited re"eren(es o"
1. :6ruti#s (%eda#s and 4panis6ads) # Farma Fand, 2imAmsA
2. :mriti#s (.6armas6astra#s) # >t6i(al and 2oral !a1s "or uni%ersal 1ell#&eing and 6armony. Also
represents -ra(ti(al li"e.
3. -urA/a#s # )or instilling B6a+ti. @e 6as (ited as many as 12 -urA/a#s in(luding uparA/a#s,
t6ere&y indi(ating t6eir importan(e. @e didn?t interpret t6em only "rom :ym&oli(, 2ep6ori( or
esoteri( point o" %ie1, 6e too+ stories as literal.
4. Iti6Asa (2a6a&6Arata and 0AmAya/a) # )or (ulti%ating &6a+ti
2. A(Arya also (ommented on
1. Vis6nu :a6asranama e7plaining meaning o" %arious names (attri&utes) o" Vis6nu and indi(ating
t6at Bra6ma#Vis6nu#:6i%a are a&6eda i.e. non#di""erent.
2. -atan3ali Goga :utra#s # A(Arya 1rote :u& (ommentary on -atan3ali Goga :utra#s &y t6e
name Goga tArA%ali. It is only a 2C %erse 6ym, &ut (onsidered as %ery important and is 6ig6ly
re%ered &y Gogi#s
3. An parts o" Apastam&a .6arma :utra (su&#(ommentary on t6e (6apter a&out inner atman), 1it
t6e name Ad6yatma#patala#%i%arana,
3. Apart "rom t6is, A(Arya (omposed -ra+ara/a 9rant6a#s. -ra+ara/a 9rant6a#s are t6e &asi( te7ts t6at
tea(6 &asi(s o" Ad%aita Vedanta. Adi :6an+ara, tra%elled lengt6 and &reat6 o" India and +ne1 t6at it 1ould
&e di""i(ult "or many to understand Ad%aita. @en(e 6e (reated independent grant6a#s. Important
-ra+ara/a 9rant6a#s are , 8at%a Bod6 (%ery &asi(, o"ten re(ommended to &e read "irst), Atma Bod6,
Aparo+s6Anu&64ti, Vi%e+ u.Ama/i (t6oug6 &asi(, (ontains %ery pro"ound +no1ledge), 4pades6a
:a6asri.
4. @e also (omposed many Independent 6yms "or instilling de%otion, Adi :6an+ara also (omposed
de%otional 6yms to %arious deities. -opular ones are # .a+s6inAmurtI :totra, :6i%a -an(A+s6ara :totra,
Veda :Ara :6i%a :ta%an, :aundarya la6iri, :i%Ananda la6iri, 9uru pAdu+A stotram, 9uru a:68a+am, et(
'. Adi :6an+ara re(onstru(ted and repaired many temples. 86e "amous ;agannat6a -uri 8emple 1as on(e
deserted and t6e idol 1as missing. 86e !ord appeared in 6is dream, ga%e Idol?s lo(ation and ordered 6im
to install t6e Idol. Adi :6an+ara not only installed Idol, &ut 6e esta&lis6ed one o" t6e amnaya peet6a
(mat6) rig6t t6ere. 86is mat6 is +no1n &y t6e name -urI mat6. A(6arya re(onse(rated :ri Gantra at
Fama+s6i 8emple in Fan(6i. 8o manage temple, naturally agama#s and Vedi( Farma Fand are ne(essary.
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Understanding Advaita - Adi Shankara - A Jagadguru
@en(e 6e supported t6em too.
B. Attempt "or 4ni%ersal @armony # Adi :6an+ara propagated smArta sampradAya. @e added si7t6 deity
:+anda "or uni%ersal 6armony.
86ese are t6e reasons 16y our A(6Arya is re%erentially (alled as ;agadguru.
All smArta#s 1ere ad%aitins or all ad%aitins earlier 1ere smArta#s. :mArta#s 1ors6ip ' deities and t6e daily rituals
is (alled pan(6yatna pu3a. All ' "orms o" 9od # 9anes6a, :6i%a, s6a+ti, Vis6nu and :urya are (onsidered as e5ual
mani"estations o" same di%inity. sometimes :urya is 1ors6ipped as :urya /arayana.
smArta#s are t6e on(e 16o "ollo1 smtiri#s. t6ere are 1C smriti#s, some o" t6em are 2anu :mriti, Apastam&a
.6arma :mriti, 9autam, Gagna%al+ya, Atri, .a+s6a, :6an+6a, et(.
:mriti#s are typing (alled as notes "rom memory. 9reat 0is6i#s 16at 6ad mastered Veda#s 1rote smriti#s in
a((ordan(e 1it6 Veda#s (s6turi#s). @en(e e%en s6ruti#s are also important to smArta#s.
:mriti#s are also (alled as d6arma :6astra#s (la1s (ode, (ode o" (ondu(t) and are (reated "or uni%ersal 1ell &eing
and 6armony.
Adi :6an+ara(6arya 6as 5uoted many smriti#s in 6is &6as6ya#s. *6i(6 means t6at 6e 6imsel" ga%e importan(e to
t6em.
.6arma :6astra#s, 16i(6 pro%ide moral and et6i(al la1s, permit us to ta+e s1ord "or sel" prote(tion and also
allo1 Bra6mins 16o are star%ing to ta+e up o((upations li+e trading and e%en ta+e up t6e d6arma o" s1ord as a
last resort.
I" 1e sti(+ to ?Bra6ma :atya ;agat 2it6y?a, t6en d6arma s6astra#s are also useless and e%eryt6ing is illusion. 86is
is not true, as e%ident "orm 6is (ommentaries.
Aur A(6Arya says, until you attain inner purity, you 1ill 6a%e to do nitya +arma and (arry out your duties. Adi
:6an+ara also repaired, re(onstru(ted many temples and also re#installed t6e deity o" "amous ;agannat6 -uri and
&uilt one o" 6is mat6, -uri 2at6 rig6t t6ere.
Adi :6an+ara(6arya only esta&lis6ed ad%aita as 6ig6est p6ilosop6i(al trut6. @e 6imsel" did not ga%e ;nana to any
9ri6ast6a and ga%e utmost importan(e to :anyasa "or attaining Bra6ma#%idya, as one (an "ully de%ote all 24
6ours to 9od. @e 6ad only 4 dis(iples, t6at too a"ter 1al+ing t6e lengt6 and &reat6 o" India.
Page 146 of 400
But "or masses, 6e also (omposed 6yms "or %arious deities and as I 6a%e said repaired temples, re(onse(rated :ri
Gantra#s. 86is means 6e en(ouraged deity 1ors6ip, s6a+ta#s 8antra (in pure "orm), +arma +and (mimAmsA), &ut 6e
did not (onsider t6em as t6e supreme goal. :o 6e as+s us to rise a&o%e t6em a"ter you attain inner purity.
4n"ortunately some parts o" 6is &iograp6y, as some say, is (orrupted and 6en(e re3e(ted &y ri%als, and only 6is
prast6antrayi B6as6ya is (onsidered as aut6enti( and are undou&tedly attri&uted to Adi :6an+ara(6arya. I" 1e
&lend e%en some o" 6is 6ymms, 6is &iograp6y and 6is &6as6ya#s, 1e (an understand 16y 6e is (alled as ;agat
9uru.
Adi :6an+ara also (ommented on Vis6nu :a6asranama and 6as (ommented on -atan3ali Goga :utra, a s6ort 2C
%erse 6ym, 16i(6 is (onsidered as an essen(e o" Goga :utra o" -atan3ali, per6aps, a((ording to Ad6a%iya s6an+ara
.ig%i3ay (1ritten &y Vidyara/ya :%ami), 6is 9uru 9o%indapada is (onsidered as in(arnation o" :6es6a /aaga and
t6e same s6es6a /aaga 1as &orn earlier as 2a6ars6i -atan3ali.
:aundarya !a6iri is also (onsidered as %ery po1er"ul (omposition on .e%i &6a%AnI, spe(ially t6e "irst 40 %erses
(out o" total 100) are said to &e %ery potent. 86en t6ere is .a+s6inamurti stotra, :6i%a -an(6a+s6ara stotra and
Veda :ara :6i%a :totra is also attri&uted to 6im, all (onsidered aut6enti( atleast &y Fan(6i -arama(6arya.
iting 12 purA/a#s 16i(6 in(ludes 3 up#purA/a#s in 6is Vis6nu :a6asranam B6as6ya s6o1s t6at 6e 1as in "ull
support o" purA/a#s and 6e did not de%ised sym&oli( meaning. @en(e 6e e%en propagated &6a+ti. @e also (ited
tamasi( and ra3asi( puranas 16i(6 means t6at unli+e Vais6na%a#s 6e did n?t (onsidered t6em as leading to 6ell, or
in ot6er 1ords, t6ose %erses are an interpolation
In s6ort 6e &lended Goga, 8antra (s6a+ta), Farma Fand, B6a+ti into Ad%aita, and esta&lis6ed ad%aita as t6e "inal
destination.
Anot6er A((usation on our a(6arya is t6at # Adi :6an+ara &e(ame
Vais6na%a during 6is last years.
:ome also a((use Adi :6an+ara t6at t6oug6 6e 1as spreading Asat :6astra, in t6e end o" 6is li"e, 6e &e(ome a
Vais6na%a and (omposed B6a3a 9o%indam. B6a3a 9o%indam 1as not 6is last (omposition. 86ey miss t6e
purpose and in(ident t6at let to spontaneous (reation o" &eauti"ul 6ymm. B6a3a 9o%indam stress on surrender
to t6e !otus "eet o" !ord and on VairAgya (dispassion). 86is means t6at Adi :6an+ara 1as not against sA+Ara
upAsanA.
86e "irst and t6e last (omposition o" Adi :6an+ara is a proo" t6at 6e taug6t Ad%aita "rom t6e &eginning to end, yet
6e did not de"amed or denigrated ot6er pat6s. A((ording to :1ami :a((6idananadendra :aras%ati, Ad%aita 1as
t6e only s(6ool 16i(6 1as e7tant during Adi :6an+ara B6aga%adpada?s time. All s(6ools agree on union o" ;i%a
1it6 Bra6man as "inal release. 86ey only di""ered in t6eir approa(6es, 16i(6 lead to same trut6. :1ami3i 6as
1ritten e7tensi%ely in 6is 1or+ :6udd6a :6an+ara -ra+riya B6as+ara &oo+let :eries.
)irst (omposition 1as .asa slo+i, 16i(6 tal+s a&out Ad%aita. It s6o1s t6e met6od o" /eti#/eti. 2ad6usudana
:aras1ati 1rote an e7tensi%e (ommentary (alled ?:idd6anta Bindu?. !ast (omposition, 4padesa -an(6a+am. is
Page 147 of 400
Understanding Advaita - Another Accusation on our acharya is that - Adi Shankara became
Vaishnava during his last years.
also o" Ad%aiti( nature, gi%ing step &y step instru(tions "rom "ollo1ing in3un(tions o" Veda#s to :el" 0ealiKation.
)ourt6 %erse o" .asaslo+i says
|F H 3||
H || | 3 |
HP| | H @||3
3 |sHP H H|s( ||
5here is no Sankh&a nor Saiva, nor that )ancharatra G1H nor 4aina. 5he conce!tion of the 7i$a$saka and
others does not e0ist. )or, t6roug6 t6e dire(t realisation o" 16at is 5uali"ied, t6e :el" is +no1n as o" t6e nature
o" t6e A&solutely -ure. 86at Ane, t6e 0esidue, t6e Auspi(ious, t6e Alone, am I. (4) :our(e
b1c 0ama3una and 2ad6%a say t6at t6ey "ollo1 -an(6rAtra Vais6na%ism
:e(ond %erse o" 4pades6a -an(6a+am is
sa/dga@ satsu %id6Iyataa2 &6aga%ato &6a+tird0di.6aa.a.ad6Iyataam.6 .
s6aantyaadi@ pari(6Iyataa2 d0di.6atara2 +armaas6u santya3yataam.6 .
sad%id%aanupas0dipyataa2 pratidina2 tatpaadu+aa se%yataam.6 .
2rah$aikaa0ara$arth&ataa7 s6rutis6iro%aa+ya2 samaa+ar/yataam.6 ..
)orm asso(iation 1it6 goodR entertain "irm de%otion "or t6e !ordR pra(tise efnti ((almness o" mind) and so onR
gi%e up at on(e t6e "ast#&inding +arma (a(tion)R approa(6 t6e good, 1ise person ("or +no1ledge)R ser%e (1ors6ip)
6is sandal ("eet) e%ery dayR seek -fro$ hi$ know"ede of 'rah$an, s&$2o"iIed 2& the sin"e S&""a2"e -/$.F
"isten to the VedJnta+vak&a dea"in with 'rah$an.
!ast %erse o" 4pades6a -an(6a+am is
e+aante su+6amaasyataa2 paratare (6eta@ samaad6Iyataam.6 .
puur/aatmaa susamI7yataa2 3agadida2 tad&aad6ita2 d0dis6yataam.6 .
praa++arma pra%ilaapyataa2 (6iti&alaannaapyuttarai@ s6li:6yataam.6 .
praara&d6a2 t%i6a &6u3yataamat6a para&ra6maatmanaa st6Iyataam.6 ..
:it (om"orta&ly in a lonely (5uiet) pla(eR "i7 t6e mind on t6e @ig6er (:upreme) :el"R see+ t6e "ull (all#per%ading)
gtman 1it6inR (onsider t6is 4ni%erse as su&lated &y itR melt a1ay (destroy) t6e e""e(t o" +arma already done &y
Page 148 of 400
dint o" dis(riminating +no1ledgeR get deta(6ed "rom "uture a(tionsR go t6roug6 t6e e""e(t o" +arma 16i(6 you
6a%e &egun to e7perien(e 6ereR "inally remain (pea(e"ully) in t6e e7alted state o" t6e :upreme :el" (-ara#
&ra6man).
A2 represents /irA+Ara, /irgu/a Bra6man. /o 16ere in t6e "irst or last (omposition, our a(6arya tends to
prea(6 Vais6na%a &6a+ti, spe(ially in t6e "orm t6at 1e see today.
*e (an (on(lude t6at our &elo%ed a(6arya ne%er &e(ame Vais6na%a.
Shiva 9ita, a "art of Padma P#rana tea,hes advaita
)or more details, please %isit 6ere.
:ri A&6ina%a /risim6a B6arati 6as 1ritten a 1onder"ul :ans+rit (ommentary on :6i%a 9ita.
:ri :ri -aramasi%endra :aras1ati II, 9uru o" :adas6i%a Bra6mendra 1rote a (ommentary on :6i%a 9ita
:6i%a 9ita is re"erred &y :adas6i%a Bra6mendra o" Fan(6i Fama+oti 2at6.
:our(e
6apter 10 tea(6es ;i%a Bra6ma Ai+ya. It says t6at ;i%a is destroyed in 10.3=, 10.3C. Vais6na%as &elie%e t6at ;i%a
is not destroyed e%en a"ter li&eration.
6apter 10 tea(6es ;i%a Bra6ma Ai+ya. It says t6at ;i%a is destroyed in 10.3=, 10.3C
Sanskrit S"oka$
3d| | H|T||H 1
HH||F||H|= 3 3 | |
,indi 5rans"ation*
3 | | H|T3| 1| - | |H|| H| 3| (3| ( 1 d
HH| 33| ( 1 H4 3 |H (|, HH| | |H (| (|3| 1
An"ish 5rans"ation*
A((ording to t6e +arma done in 1a+ing (ons(iousness, one e7perien(es pleasure and pain. all %rriti#s (t6oug6ts
arising in mind) arise due to ling sarira (3i%a H su&tle &ody). 4ntil mo+s6a is not a(6ie%ed, linga sarira is not
Page 149 of 400
Understanding Advaita - Shiva Gita, a part of Padma Purana teaches advaita
destroyed. (:6i%a 9ita 10.3=)
Sanskrit S"oka$
H7| Ps1=| H| 1
H1|1| |3 | c |
,indi 5rans"ation*
H 7| || H| | H|| | (3 HH| | |H (| H|| 3
H H| | | '( |1' 1F 1 (| (| (|3| ( 1
An"ish 5rans"ation*
2oment 16en, due to ;nana, t6e di""eren(e &et1een ;i%a and Bra6man 1ill &e remo%ed and a%idya (ignoran(e)
in(luding ling s6arira 1ill &e destroyed. At t6at time t6ere 1ill &e t6e e7perien(e o" only Atman in t6e "orm o" ?I
am Bra6man? 1ill &e sta&iliKed. .ue to sta&iliKing or staying in t6is e7perien(e, one &e(ome mu+ta ("ree).
(:6i%a 9ita 10.3C)
8ote* .e"inition o" !ing :arira is gi%en in :6i%a 9ita 10.1', 10.1B and 10.1=
Sanskrit S"oka$
||||| H| |( 1
=5| 7|=5| 1
|4@(|d 3 3P | |
H3| 3 HH|3| (HH|3| }1
3||| 3= 3443 | |
|(|H|13 H7 F|s | |
,indi 5rans"ation*
| | | | (| H|F | (| | 3| ( 1 | =5| | 7|=5|
4@(|d | 3P | | ( 4 H H H| | 3= 3 ( 1 3| H
H|| | ( 3= | 344 3| ( 3| | (| H|H7 F3 ( 1
An"ish 5rans"ation*
Page 150 of 400
8a+ing aad6aara (support) o" .i""erent types o" a%idya (ignoran(e), only I reside in ;i%a#r4pa
A0
Asso(iating 1it6 di""erent types o" ignoran(e, only I (B6aga%an :6i%a) reside in ;i%a#r4pa.
' +armendriya#s (parts o" a(tion) and
' 3nanendriya#s (' senses o" +no1ledge),
olle(tion o" 4 # mind, intelle(t, ego, (6itta and
' prana (%ital air)
# !o(us o" all t6e a&o%e rise rise to ling s6arira.
in t6is ling s6arira, due to adi%ya (ignoran(e), t6ere is a re"le(tion o" t6is (6aitanya ((ons(iousness).
86is in relati%e terms is (alled as ?;i%a?, ?Fs6etragya? and ?-urus6a?.
Also note t6at @ere t6e 1ord %ya%a6Ara ((|) is used. @ere %ya%a6Ara means ?in pra(ti(al reality?.
86is also indi(ates t6at t6ere are true trut6, 0elati%e trut6 and a&solute trut6. 0elati%e trut6 is not eternal.
Pre Shankara Advaitins
Vais6na%as and d%aitins also a((use t6at a3aata %aada 1as adapted "rom nAgAr3una, a "amous &udd6ist.
-re s6an+ara Ad%aitins are 0a3ars6i ;ana+, 6is 9urus, :6ri sula&6A (maid ser%ent), 0is6i Ga3na%al+ya and 0is6i
As6ta%a+ra and 6is dis(iple 0is6i :u+ade% (son o" Ved Vyasa):ri Fris6na in 9ita says li%e li+e ;ana+ (B9$ 3$30).
8o understand ;ana+, you 1ill 6a%e to +no1 t6e p6ilosop6y o" ;ana+, 16i(6 (an &e +no1n &y reading As6ta%a+ra
9ita, 16i(6 is &ased on A3aata %aada, 16i(6 is spo+en "rom t6e gra%e o" +arma.
(A:5#/8* 9/ 8/5 =AA9 AS,5AVA1=A >#5A. #t is not for $asses.
Gou (annot ignore ;ana+, as 6e 1as (6osen &y 2aa :ita as 6er "at6er. @e 1as also spared &y !ord -ars6urama,
e%en t6oug6 6e 1as a +s6atriya) and 1as also gi%en :6i%a?s &o1.
Gou also (annot ignore t6e tea(6ings o" Gog#Vasist6a, as Vasis8a 1as 0ama?s guru, and is also one o" t6e sapta#
ris6is. Gog %asist6a tal+s a&out Ad%aita, 16i(6 is not 1ors6ip o" personal 9od.
Bot6 0ama and Frus6na a((epted 9uru. :o 9uru must 6a%e (apa(ity to tea(6 a%atars and so t6eir tea(6ings
(annot &e ignored. 0ama?s guru 1as Bra6mars6i Vasis8a and Fris6na?s 9uru 1as sAndipanI. In"a(t Gog#Vasist6a,
16i(6 tal+s a&out ad%aita nd a3aata %aada, starts 1it6 t6e re5uest o" 2A6ars6i Valmi+i and Bra6mars6i
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Understanding Advaita - Pre Shankara Advaitins
Vis6%Amitra 16o re5uested Bra6mans6i Vasis8a to tea(6 a %arAgi dis(iple (0ama), 8at%a ;nana, as 6e 1as "it "or it.
:o i" ad%aita is maya%ad, t6en all o" t6ese ad%aita tea(6ers 1ere maya%adis and so taug6t 1rong t6ings to &ot6
0ama and Frus6na.
)or t6e "ollo1er o" :ri 0ama+ris6na and :ri 0amana 2a6ars6i, &ot6 pra(ti(ed Ad%aita and rea(6ed 6ig6est goal.
:o t6e 5uestion t6at Ad%aita is not %edi( and aut6enti( is out o" 5uestion.
Bra6mars6i Vasista is B6aga%an Bra6ma3i?s mAnasa purtra (mind &orn son), and so e7isted 1it6 t6e &eginning o"
t6is 1orld. :o 1ere 4 +umars, 16o 1ere tat%a 3nanis. nArada as+s 6is &rot6er :anat +umar 16o taug6t 6im 8at%a
;nana (ad%aita). All are B6aga%an Bra6ma 3i?s sons so Bra6ma 3i is also a tat%a 3nani. :o is B6aga%an :6i%a, 16o is
a prati+ (sym&ol) o" ;nana, t6e one 1it6out &eginning. B6aga%an Vis6nu is t6e sustainer o" t6is uni%erse and so 6e
is &eyond t6e realms o" 2aya. 86e trimurty represents t6e %ery essen(e o" 8at%a ;nana.
Ad%aita and a3Ata %Ada 6as &een t6ere sin(e t6e &eginning o" t6is 1orld. Bra6man (an stay 1it6out maya, e%en
a"ter dissolution o" t6is 1orld, Bra6man, t6e un#destru(ti%e, &eyond time and spa(e, untou(6ed &y (reation,
preser%ation and dissolution, in t6e purest "orm 1ill stay on.
a3Ata %Ada 1ill ne%er &e popular and laymen 1ill ne%er understand it. Bot6 ad%aita and a3Ata %Ada are not "or
laymen. 86ey are "or pure minds. )or more details please %isit is Ad%aita "or e%ery&ody<
In :utra B6asya, Adi :6an+ara mentions names o" tea(6ers prior to 6im li+e Bra6manandin, .ra%ida(6arya
(di""erent "rom .ramida(6arya 16i(6 0amanu3a mentions) and 4pa%ars6a(6arya.
)urt6er a((ording to 2ad6a%iya .ig%i3ay, 9aupada(6arya is dis(iple o" :u+6a(6arya (su+6 de%), t6e one 16o
6as narrated puranas to sages, 16o is t6e dis(iple o" B6aga%an Veda Vyas, 16o aut6ored &ot6 -uranas and
Bra6masutra. Adi :6an+ara(6arya 6as (ommented "rom Bra6masutras a((ording to t6e +no1ledge passed
"rom B6aga%an Veda Vyas.
:6an+ara(6arya is a((used as 6idden#Budd6ist.
@o1 many times is !ord Budd6a glori"ied or des(ri&ed in our s6astras ot6er t6an 6e &eing a%atar o" !ord Vis6nu
in :rimad B6aga%ata. I" you (onsider !ord Budd6a as an a%atar o" !ord Vis6nu, t6en 6e (ould not go against our
Vedas and Vedanta. It is also 1ell +no1n t6at :id6art6a studied @indu :6astras, meditated and 1ent on till t6e
e7treme &e"ore 6e "ound t6e ]middle pat6O. It is e%ident t6at Budd6a 1as 1ell %ersed 1it6 sans+rit and %edas.
@en(e sans+rit 1ords (ould 1ell &e used &y 6im and 6is dis(iples. Bot6 @indus and Budd6ists 6a%e studied ea(6
ot6ers s6astras in#dept6 so t6at t6ey (ould re"ute t6em. It is possi&le t6at &ot6 use ea(6 ot6ers 1ay o" e7pression
"reely to (on%ey t6e message, and tal+ in t6e language o" t6eir time. In"a(t &udd6a (6ose to tea(6 in t6e lo(al
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language (mostly -ali) and not in :ans+rit as :ans+rit 1as not day#2#day language. :o !ord Budd6a and t6eir
dis(iples may 6a%e used &ot6 lo(al and sans+rit 1ords to (on%ey t6eir message. In return @indus, in order to
e7plain people in"luen(ed &y &udd6ists 1ould 6a%e also e7plained using &udd6ists terms. 8e(6ni(ally, 1ords used
&y Budd6ist are t6at o" indian origin. :o using t6em 1ould not do any 6arm.
Anot6er -oint is t6at !ord Budd6a 6ad 6imsel" de(lared t6at 6is tea(6ings 1ill not last more t6an '00 years.
@en(e, during 9audpad(6arya, 9o%inda(6arya and :6an+ara(6aryaOs time, a(tual tea(6ings o" !ord Budd6a must
not 6a%e &een sustained. Budd6ist and Ad%aita Vedanta p6ilosop6y 6a%e mu(6 in (ommon. :o rat6er t6an
a((using :6an+ara as 6idden Budd6ist, 1e (an say t6at /aga#Ar3una 1as a 6idden#Ad%aitin, as &y t6at time also
original tea(6ings o" Budd6ism 1ould 6a%e peris6ed.
*e do not 6a%e all and "ull a((ounts o" de&ates o" :6an+ara(6arya. /ot all is do(umented. :o 1e (annot say 6o1
6e re"uted 3ains, &udd6ists, d%aitins, %ais6na%as, ritualists (mimamsis), s6a+tas, +apaali+aas, s6ai%as, (6aar%aa+as,
et(. Duoting "rom (ommentaries is not good enoug6, as in (ommentaries you 1ill "ind t6at it is (on(entrated on
t6e %erse. Anly i" t6at %erse is 1rongly e7plained, t6en a saint 1ill ma+e an attempt to (lari"y and re"ute "alse
argument.
)urt6er, &e"ore re"uting one 6as to study in#dept6 t6e p6ilosop6y, li+e Fumaril B6att studied &udd6ism. Be"ore
t6oroug6 study, one s6ould re"rain ma+ing 1rong statements. It?s all 6uman ego t6at a((uses. B6a+ta does not
1aste time in nonsense, as 6e is only (on(erned 1it6 6is 9od. 86ere is an in(iden(e in t6e li"e o" 6aitanya
2a6apra&6u 16ere 6e trans"ormed 2 dread"ull sinners into &6a+tas. @e (ould 6a%e a((used t6em and (ould 6a%e
made people against t6em, &ut 6e did not do su(6 a t6ing. .o you t6in+ su(6 a no&le personality 1ill a((use Adi
:6an+ara. In"a(t not mu(6 6as &een 1ritten &y 6aitanya 2a6apra&6u 6imsel" in(luding 6is (6aritramruta. :urely
it is t6e 6uman 6and, as a%atars (annot &e6a%e in su(6 a 1ay. Anyone on t6e pada 16ile addressing t6e (ro1d
1ill al1ays &e des(end in a(tion and spee(6. .o you still t6in+ t6at 6aitanya 2a6apra&6u or 2ad6%a 6ad
a(tually a((used t6e 1ay it is told today 1it6 ru&&is6 translations. !ogi(al (ontradi(tion is "ine, &ut it is al1ays
polite. 8rue :aints 1ill ne%er "eel lo1er emotions li+e 6atred and 1ill a((use ot6ers. 86ey only "eel (ompassion.
)urt6er, >nglis6 translations ma+e mess or e%en mo(+ery. I 6a%e seen in one (ommentary o" B6a3a 9o%indam in
16i(6 ]m4.6aO is translated as "oolis6, ras(al, idiot, et(.
9au.apAda is a((used as 6idden#Budd6ist
>%en :ri 9au.apAda, 9reat 9uru, 9uru o" :6an+ara(6arya?s 9uru 9o%indpAda is &eing a((used to &e a 6idden
&udd6ist. *ord li+e /ir%a/a are also "ound in s6astras. /ir%Ana -ra+ara/a is t6e Bt6 (6apter o" Gog#Gasist6a.
Budd6a is "ound in many pla(es meaning &aud6o or &aud6yo (+no1), &udd6a means t6e a1a+ened. ?alAta s6Anti
-ra+ara/a? is t6e "ort6 pra+ara/a. 86e 1ord alAta is used &y &udd6ists. alAta(a+ra is a pe(uliarly &udd6ist one.
86e alAta(a+ra is a &urning "ire&rand t6at is 1a%ed in a (ir(le, (reating an impression o" a (ontinuous (ir(le o"
"ire. It is interesting to note 6ere t6at gau.apAda (6ara(teristi(ally in%erts t6e use o" t6e &udd6ist metap6or. 86e
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Understanding Advaita - GauDapAda is accused as hidden-Buddhist
&udd6ist uses t6e metap6or to insist t6at t6e impression o" a (ontinuous (ir(le is an illusion, t6ere &eing not6ing
more t6an t6e momentary spatial positions o" t6e &urning &rand. @en(e, "rom t6e &udd6ist prespe(ti%e, it is
plainly an error to see t6e &urning (ir(le as 6a%ing any s%a&6A%a # Lo1n#natureL. gau.apAda on t6e ot6er 6and
points out t6at t6e &urning &rand is itsel" t6e su&stratum o" its momentary spatial positions and t6e illusion o" a
&urning (ir(le (aused &y 1a%ing t6e &rand. @en(e, a((ording to 6im, e%en i" t6e &urning (ir(le is an illusion, its
s%a&6A%a is not6ing ot6er t6an t6at o" t6e &urning &rand. :our(e. Also note t6at t6e 1ord ?alAta? (ir(le is used in
2aitrai/i 4panis6ads (4#24). Anot6er e7ample o" ?magi(al elep6ant? is a((used to &e adapted "orm Budd6ist. But
it (an &e adapted "rom :6ri B6as6e played as a drama, (o%ering "amous or popular in(idents in t6e li"e o" Fing
udayana also 6as t6ese 1ords. (:our(e$ :1ami 6inmayananda?s (ommentary o" :6ri gau.apadA(6Arya?s +ari+a
on 2A/du+ya 4panis6ad, alAta :Anti pra+ara/a)
9au.apAda too+ t6e %ery e7ample o" &udd6ist mon+s, 16o, a(tually too+ our sidd6anta and e7amples to (on%ey
t6eir p6ilosop6y, 1as (orre(tly put "or1ard. >%en i" some 1ords are purely o" Budd6ist origins, 9au.a-ada too+
t6e some e7ample to point t6e error in interpretation and to pro3e(t it (orre(tly "rom %edi( standpoint. 86is is not
&eing 6idden#&udd6ist. >%en i" you t6in t6at t6e 1ords are purely o" &udd6ist origin, to use enemies 1eapon
(e7ample or dra:8Anta, logi( and grammar) to 6it &a(+ at t6em is %ery e""e(ti%e met6od to pro%e your point. 86is
in no 1ay ma+es you a 6idden#&udd6ist, &ut in turn glori"y you o" &eing a true %edantin 16o too+ t6e %ery
e7ample, 16i(6 1as strongly em&edded in t6e minds o" (ommon people and point out t6e logi(al
and grammati(al error in t6em.
Ane t6e ot6er 6and, i" t6e logi(al (on(lusion o" any mon+ is true, t6en t6at 6as to &e a((epted. It is mar+ o"
6umility. I" t6e (on(ept does not (las6 or dis#appro%e Vedanti( (on(ept, 16en 16y 1ill anyone re"ute it< a3aata
%aada is age old tradition, so a3aata %aada is not not re"uted, &ut it is pro3e(ted (orre(tly "rom %edi(
standpoint. Again, t6is does not ma+e you @idden#Budd6ist.
86e %ery purpose o" great saints and a%atars is to sustain and propagate Vedanta.
5here are two t&!es of teachins
1. Feeping srotA (listeners) in (enter
2. Feeping trut6 in (enter
1. kee!in "isteners in center
*6en you 1ant to e7plain to laymen, one s6ould (ome do1n to t6eir le%el, tal+ and e7plain t6em in a 1ay t6ey
understand. 86is is t6e reason 16y !ord Budd6a pre"erred to prea(6 in lo(al language pAlI (paali). @en(e our
a(6aryas e7plain "ro pra(ti(al standpoint. t6ey try to e7plain (on(epts in day#2#day language using day#2#day
Page 154 of 400
1ords (onne(ting t6em to our s6astras. @ere, (are is &een ta+en t6at :rotA (listener) s6ould understand t6e
(on(ept. I" t6e (on(ept is not (lear "ro m dire(t translation o" a %erse, an e7ample (dra:8Anta) is gi%en. I" one
e7ample is not enoug6, anot6er is gi%en. !ater on same t6ing is repeated in anot6er 1ay and may &e using
anot6er e7ample, so t6at (on(ept is re"res6ed, all "or t6e good o" listeners and de%otees.
In B6aga%ad 9ita, Ar3una as+s same 5uestion again in di""erent 1ays li+e 16i(6 is &etter ;nana or +arma yog,
sanyasi or yogi, et(. B6aga%an patiently listens to Ar3uns dou&ts and t6en pea(e"ully replies to all t6e dou&ts. 86is
goes on upto (6apter 1C 16en Ar3una &e(omes :el" 0ealiKed. 9ita starts 1it6 a mo6and6a (d6rutra:68a), 16o is
&lind, sym&oliKing &linded &y emotions, me and mineness. :o 6e as+s, 16at 6a%e, my (6ildren and pAndu putra
6a%e done. pAndu putras are sons o" 6is younger &rot6er -andu i.e. -anda%as. :o 6ere is I nad mineness. !ast
%erse &y Ar3una is na:8o mo6a, smrutir land6A, meaning t6at my mo6a is destroyed and I 6a%e got &a(+ my
+no1ledge i.e. +no1 my true nature (Atman H Bra6man). Ar3un represent dis(iples and Fris6na is an Adar:a 9uru.
2. 1ee!in truth in center
In t6is type o" pra%a(6ana or upades6a, t6e trut6 is +ept in (enter and not t6e dis(iple. >arlier, 9uru (ame do1n
to t6e le%el o" dis(iple. @ere, 9uru tal+s "rom 6is standpoint, e7pe(ting dis(iple t raise to 6is le%el. t6ose 16o (an
understand (an grasp t6e meaning, 16ile t6ose 16o (annot (na stay (on"used. @en(e t6is type o" tea(6ing is not
"or t6e masses. 8rut6 is e7pounded in na+ed "orm and not e%eryone (an digest it.
as68A%a+ra gItA is one su(6 dialog in 16i(6 trut6 is +ept in (enter. In"a(t, a"ter t6e "irst (6apter, t6ere is 6ardly
any upades6a is gi%en. ti is t6e masti (ananda) o" t1o tat%a ;nanis. ;ana+ 1as instantly realiKed a"ter gi%ing
upades6a, as ;ana+ listened 1it6out any dou&t or "ear or o&3e(tion. All t6at 1as &eing said &y 6is guru a:68A%a+ra
1as dire(tly a&sor&ed &y t6e mature dis(iple. @en(e in se(ond (6apter, 6e &e(ame realiKed.
Fris6na is t6e &est guru, &ut e%en &6aga%an (ould not get su(6 a dis(iple li+e ;ana+. 86e &est dis(iple is rA3A 3ana+.
gau.apAda, Adi s6an+ara and ot6er a(6aryas 1ere "irst type o" gurus and so t6ey too+ t6e %ery o1n 1ords and
(on(epts o" &udd6ists to re"uge t6eir p6ilosop6y.
6hat $atters is the intention. 5he fact re$ains that Shri au9a!dAchar&a, Shri >ovind!adAchar&a and
Shri Adi ShankarAchAr&a, a"" re$ained stuck with one !oint, At$an is not Shun&a. 5he& a"" were hardcore
Advaita Vedantins. Vedanta was f"owin throuh their veins.
81o types o" 9rant6s and ommentaries are (reated
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Understanding Advaita - Two types of Granths and Commentaries are created
ommentaries or any s6astras, grant6as are 1ritten "rom t1o points
1. 8o gi%e (larity o" Vedanti( (on(epts
2. 8o re"ute any o&3e(tions raised upon Vedanta
ommentaries on 4panis6ads are generally not o" se(ond type, t6oug6 at pla(es an a(6arya may (lari"y t6e
(orre(t meaning o" a %erse, 16i(6 1as &eing targeted &y opponents. But not t6e 16ole (ommentary is 1ritten to
pro%e any point.
86e se(ond type o" grant6a ta+e up t6e t6e issues and o&3e(tions and re"utes t6em. lassi( e7ample ?Ad%aita
:idd6i? &y :6ri 2ad6usudan :aras1ati is t6e (ele&rated 1or+ re"uting :6ri Vyastirt6?s logi(al o&3e(tion to Ad%aita
Vedanta,
.ogmati( se(ts ta+e t6e (ommentaries o" "irst type, (ontain %ery "e1 (lari"i(ations H re"utations "rom &udd6ist
p6ilosop6y say (on(lude t6at t6ere 1as no o&3e(tion "rom :6ri gau.apAda or "rom :6ri :6an+ara. Adi :6an+ara
1al+ed lengt6 and &reat6 o" India, and 6ad many many %er&al duels. 86e arguments, o&3e(tions and t6eir
re"utations are not at all do(umented. Anly a sele(t "e1 remain. I" e%eryt6ing 1as do(umented, it 1ould "ills
t6ousands o" pages.
Adi :6an+ara?s tea(6ings are not (onsistent.
86is is o"ten t6e logi(al (on(lusion t6at non#ad%aitins ma+e 16i(6 at times e%en ad%aitins "ind it di""i(ult to gi%e
satis"a(tory ans1er.
Adi :6an+ara did not "ormulated 6is o1n tea(6ing style t6at 16i(6 e%er e7isted prior to 6im. In"a(t Adi
:6an+ara "ollo1ed a uni5ue tea(6ing met6od 16i(6 1as passed do1n to 6im %ia 9uru#:6is6ya paramparA
(guru #.is(iple tradition).
86e uni5ue met6od o" 8ea(6ing, as taug6t &y 1ise men and ;nani#s representing 8raditional :ystem o"
8ea(6ing is (alled &y Adi :6an+ara as ?ad6yAropa apa%Ada? meaning )alse :uperimposition "ollo1ed &y
0etra(tion. 86is met6od (an also &e "ound in :6ri 9au.apadA(6arya?s FAri+A on 2andu+ya 4panis6ad.
86is met6od o" tea(6ing 1as redis(o%ered and propagated &y :1ami :a((6idanandendta :aras1ati o"
:6rengeri 2at6.
A separate -age 6as &een dedi(ated to e7plain t6is met6od. -lease %isit ad6yAropa apa%Ada # A onsistent
8raditional 8ea(6ing.
An(e t6is met6od is understood, all dou&ts a&out in(onsisten(y 1ill &e uprooted.
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:6an+ara 1as dogmati(
:u(6 persons 6a%e not read :6an+ara (6aritramrita. I" time permits I 1ill try to 1rite somet6ing a&out it in "uture.
I 1ill try to e7plain in &rie".
.e%otional *or+s &y Adi :6an+ara
:6an+ara is also 1ell +no1n "or propounding a system o" &6a+ti (sel"less de%otion) and (omposing
se%eral &6a3ans (de%otional songs), 16i(6 6e &elie%ed &roug6t one (loser to 9od. :ome o" 6is 1ell#+no1n &6a3ans
are B6a3a 9o%indam , :aundaryala6ari and hi%Wnandala6ari . In"a(t 6e 6as 1ritten more 6ymms and stotras t6an
any ot6er a(6arya, t6at too in a %ery s6ort li"e span o" 32 years.
Ad%aita parampara starts 1it6 /arayana as "irst guru
nArAya/am. padma&6u%am. %asis686am. :a+tim. (a tatputra parA:aram. (a
%yAsam. :u+am. gau.apadam. ma6Antam. go%indayogIndram at6Asya :is6yam. M
:rI :am.+arA(Aryam at6Asya padmapAdam. (a 6astAmala+am. (a :is6yam.
tam. to8a+am. %Artti+a+AramanyAn asmad gur4n santatamAnatosmi MM
nArAya/a
padma&6u%a (&ra6mA)
%asis686a
:a+ti
parA:ara
%yAsa
:u+a
gau.apAda
go%inda &6aga%atpAda
SankarAcAr&a
padmapAda, 6astAmala+a, to8a+a, sure:%ara (%Artti+a+Ara),
and ot6ers (anyA$).
Ad%aita paramparaa starts 1it6 /arAya/a as t6eir Adi 9uru. 86is (learly s6o1s t6at Adi :6an+ara did not try to
de"ame /aaraayaa/a. Adi :6an+ara also did not de"ame idol 1ors6ip, in"a(t 6e repaired many temples in(luding
3aganat6puri. t6e se(ond %erse says t6at :6i%a (sadA:i%a) is t6e "irst 9uru.
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Understanding Advaita - Advaita parampara starts with Narayana as first guru
sadA:i%a samAram&6Am. :an+arA(Arya mad6yamAm.
asmadA(Arya paryantAm. %ande guru paramparAm. MM
L*e salute t6e lineage o" masters starting 1it6 :ada#:6i%a,
1it6 :6an+ara(6arya in t6e middle and my o1n guru at present.L
:our(e
/ot A"raid to 1rite a&out praises to VAsude%a
I" you 6a%e read :6an+ara &6asya on 9ita, Adi :6an+ara 6as many times mentioned t6e 1ord Vasude%a (%is6nu)
in 6is &6asya ((ommentary) in t6e %erse li+e one 16o 6as surrendered (e.g. =$14,
sour(e$6ttp$HH202.3.==.102Ha(5uiaH<5JnodeH22).
Adi s6an+ara 1as not a"raid to 1rite %asude%a H %is6nu in 6is &a6sya. In "a(t 6e is proud.
@umility o" Adi :6an+araa
In (ommentary on @astamala+a 6ymm, Adi :6an+ara re"ers to @astama+a as an a(6arya, e%ent6oug6 6e 1as 6is
dis(iple. 86is s6o1s 6is 6umility. 8a+ing to dust o" "eet o" 6andala is also a sign o" 6umility.
@armoniKing all pat6s # :martism
:marta d6arma is an e.g. o" an attempt to 6armoniKe all pat6s.
Adi :6an+ara, in order to &ring unity among %arious @indu se(ts o" t6ose times, 1rote "i%e pan(6arat6nam stotras
"or ea(6 o" t6e "ollo1ing prime deities. 86e deities 1ere :6i%a , Vis6nu , :6a+ti , 9anes6 and:urya. 86e idea 1as
t6at i" you &elie%ed in !ord :6i%a, you 1ould (6ant :6i%a pan(6arat6nam stotra &y pla(ing :6i%a?s idol in t6e
(enter ot6er "our @indu deities surrounding @im, t1o on ea(6 side. :imilarly i" you &elie%ed in Vis6nu, you 1ould
pla(e Vis6nu in t6e (enter. 86ose "i%e stotras are 9anes6a pan(6arat6nam and !alit6a pan(6arat6nam .
sour(e$ 6ttp$HHen.1i+ipedia.orgH1i+iHAdiI:6an+araU*or+s
:out6 Indian 6a%e added :+anda as t6e si7t6 deity and 6a%e said to 1ors6ip s6anmata
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:6anmata (IA:8 a mata) is t6e system o" S 1ors6ip , &elie%ed &y t6e :marta tradition to 6a%e &een "ounded &y Adi
:6an+ara, t6e Ct6 (entury > @indu p6ilosop6er .b1c It (enters around t6e 1ors6ip o" t6e si7
main deities o" @induism , %iK, :6i%a , Vis6nu , :6a+ti , 9anes6a , :urya and :+anda . In t6is system, si7 ma3or deities
are 1ors6ipped. 86is is &ased on t6e &elie" in t6e essential oneness o" all deities, t6e unity o" 9od6ead, and t6eir
(on(eptualiKation o" t6e myriad deities o" India as %arious mani"estations o" t6e one di%ine po1er, Bra6man .
-6ilosop6i(ally, all are seen &y :martas as e5ual re"le(tions o" t6e one :aguna Bra6man , i.e., a personal 9od 1it6
"orm, rat6er t6an as distin(t &eings.
:martas a((ept and 1ors6ip t6e si7 mani"estations o" 9od, (9anes6a, :6i%a, :6a+ti, Vis6nu, :urya and :+anda)
and t6e (6oi(e o" t6e nature o" 9od is up to t6e indi%idual 1ors6ipper sin(e di""erent mani"estations o" 9od are
6eld to &e e5ui%alent. It is &elie%ed t6at in Adi :6an+ara?s time t6ese deities 6ad t6eir o1n @indu "ollo1ers 16o
5uarrelled 1it6 ea(6 ot6er (laiming t6e superiority o" t6eir (6osen deity . Adi :6an+ara is said to 6a%e synt6esised
t6ese 5uarrelling se(ts &y integrating t6e 1ors6ip o" all t6ese deities in t6e :6anmata system.
sour(e$ 6ttp$HHen.1i+ipedia.orgH1i+iH:6anmata
Ved Vyas e7tending li"e o" :6an+ara "or 1B more years
!i+e Vais6na%as strongly &elie%e in 6aitanya and so in (6aitanya#(6aritramrita, so do 1e &elie%e in aut6enti(ity o"
:6an+ara (6aritramrita and it says t6at Ved Vyasa (+ris6na d%aipayana) a"ter 6a%ing intense de&ate "or 3#4 days
1as %ery satis"ied 1it6 Adi :6an+ara and &lessed 6im to li%e "or "ut6er 1B years. 86e %ery re5uest &y :6an+ara to
Ved Vyasa to end in li"e 6ere and no1 s6o1s t6at 6e 1as not interested in &eing %i(torious.
sour(e$ 6ttp$HH111.+ama+otimandali.(omHad%aitaHad%aitaIinde7.6tml
It 1as Adi :6an+ara 16o is (redited o" re%i%ing our d6arma and %edi( te7ts. @e (ould 6a%e altered t6e mool
slo+as, &ut 6e did not alter t6em. It 1as 6e 16o 1rote all s6astras. *e 6a%e 9ita and ot6er s6astras &e(ause o"
Adi :6an+ara(6arya. /o one (an ta+e a1ay t6is (redit "rom 6im.
Adi :6an+ara /e%er 0e3e(ted .%aita
Adi s6an+ara ne%er re3e(ted d%aita p6ilosop6y, &ut in "a(t 6e (onsidered it important "or puri"i(ation o" mind. @is
6ymms, and (ompositions to %arious deities is t6e proo". :1ami 6inmaya, in 6is &oo+, on :6an+ara?s ;i%an
(6arita, mentions 10C 1or+s.
Page 159 of 400
Understanding Advaita - Adi Shankara Never Rejected Dvaita
A 1e&site dedi(ated to Fan(6i Fam+oti -eet6am 6as also a list o" :6ri Adi :6an+ara 1or+s 6ere.
In s6ri :6an+ara .ig%i3ay &y 2Ad6a%a VidyAra/ya s1AmI, in Bt6 :arga slo+a 41 says,
|113s( (7*|s1 H| H|313sH| H|7*| 7P 1
1|ss=|7*| | 3| H|U | # |
A :6am&6o X "rom :arIra#&6a%a i.e. "rom standpoint o" p6ysi(al &ody, I am your ser%ant, in t6at manner, A
8rilo(6ana (!ord :6i%a) X "rom ;i%a#&6a%a I am your part (Ans6) and you are my ans6i (16ole). A t6e Atman o" t6e
16ole 3agat (4ni%erse) X "rom Atma#&6a%a, I am not di""erent "rom you (a&6inna, a#&6inna, &6inna J di""erent). In
t6is 1ay, my intelle(t de(ides (is determined), in %ie1 o" all s6astras
In simple 1ords$
1. )rom :arira B6a%a, I am ser%ant o" !ord :6i%a
2. )rom ;i%a#B6a%a, I am part (ans6) and you are 16ole (ans6i)
3. )rom Atma B6a%a, I am not di""erent "rom you.
:ame is said &y :ri 0ama+ris6na 16en 6e gi%es an e.g. o" !ord @anuman
An(e :ri 0ama as+ed @anuman, 16o do you see me< @anuman replied,
1. )rom :arira B6a%a, I am ser%ant o" t6y.
3. )rom Atma B6a%a (;nana dris8i), I am not di""erent "rom you., Gou are I are one.
>%en 9audpada did not re3e(t d%aita or 1is6ed to re"ute any ot6er "ait6. :ame is said &y a great %edantin and
de%otee o" :ri 0amana 2a6ars6i .r. 8.2.-. 2a6ade%an. :6ri :. /. :6astri in Intor to Vedanta says$
.r. 8.2.-.2a6ade%an, t6e great Vedanti( s(6olar, says in 6is &oo+ i0amana 2a6ars6i and @is -6ilosop6y o"
>7isten(e?, L*e &elie%e t6at Ad%aita is not a se(tarian do(trine. It is t6e (ulmination o" all do(trines, t6e (ro1n o"
all %ie1s. 86oug6 ot6er %ie1s may imagine t6emsel%es to &e opposed to Ad%aita, Ad%aita is opposed to none.
As >auda!ada, a pre#:an+ara tea(6er o" Ad%aita, says, Ad%aita 6as no 5uarrel 1it6 any system o" p6ilosop6y.
*6ile t6e pluralisti( 1orld#%ie1s may &e in (on"li(t 1it6 one anot6er, Ad%aita is not opposed to any o" t6em. It
re(ognises t6e measure o" trut6 t6at t6ere is in ea(6 o" t6emR &ut only, t6at trut6 is not t6e 16ole. @ostility
arises out o" partial %ision. *6en t6e 16ole trut6 is realised, t6ere (an &e no 6ostility. (2andu+ya Fari+a, III. 1= E
1CR IV. ')L.
Page 160 of 400
:our(e
>%en t6e (urrent :6an+ara(6arya 2att 6a%e temples and per"orm daily 1ors6ip. @ere is a e7planation
"rom 1e&site dedi(ated to :6rengeri 2att.
In 1ords o" -arama(6arya, "rom t6e &oo+, A(6arya?s all, (6apter Ad%aita Vedanta
86oug6 ot6er systems 5uarrel 1it6 Ad%aita, Ad%aita 6as no 5uarrel 1it6 any.
-arama(6arya "urt6er adds
According to Shri Adi Sankara, no school of thought is foreign to Advaita. In the
scheme of the path to realise Adviataanubhava, every system contributes an
essential step and so Shri Sankara used the truths of each of them and pressed them
into his service. By its very name, Advaita negates duality and dissension and
comprehends every warring sect and system into its all-embracing unit. In fact, the
survival of Hinduism is itself due to this Advaitic temper, which sees no
distinction between Saivam, aishnavam and other denominations. Shri Adi Sankara
underlined the essential unity of all Sampradaayas and sects and saved Hinduism
from disruption. All denominations have the common edic basis. By bringing to our
minds all the great Acharyas, we can ac!uire that peaceful frame of mind and
develop that catholic temper and universal accommodation characteristic of Shri Adi
Sankara and of the Advaita edanta he e"pounded, which will enable us to live in
peace and amity, so essential for securing universal welfare.
Even the current Shankaracharya Matt have temples and perform daily worship. Here is a
explanation from website dedicated to Shrengeri Matt.
Asta2"ishin 4 $aths in the four %uadrants of our countr&
>sta&lis6ing 4 mat6s in t6e "our 5uadrants o" our (ountry, opening temples, organiKing 6alls o" edu(ation, t6is
mig6ty master le"t not6ing undone in maintaining 16at 6e a(6ie%ed. Among t6e "our 2at6s t1o o" t6em in t6e
>ast and *est 1ere set up on t6e sea s6ore, 16ile t6e 2at6s in t6e /ort6 and :out6 1ere set up in t6e mountain
regions. :ri :ures61ara(6arya, 16o 6ailed "rom t6e nort6 1as pla(ed in (6arge o" t6e 2at6 in t6e :out6, 16ile
8ota+a "rom t6e :out6 1as sent to Badri in t6e /ort6. @e made it mandatory t6at t6e /ampootiris "rom Ferla
s6ould per"orm -oo3a at Badri, 16ile t6e Bra6mins "rom Farnata+a 1ere assigned "or /epal. !i+e1ise @e
ordained 2a6aras6tra Bra6mins to do -u3as at 0ames61aram. 86is s6o1s 16at a &roadmind @e 6ad 16en it
(ame to leaders6ip in matters o" national interest.
Page 161 of 400
Understanding Advaita - Establishing 4 maths in the four quadrants of our country
Adi Shankara's $essae in a nutshe""
86e message t6at is (ontained in ela&orate dis(ussions in t6e B6as6yas o" :ri :6an+ara is o"ten su((in(tly
e7pressed in a (entury o" %erses, in ten %erses, in one %erse or e%en 6al" a %erse. @e 6as re(on(iled t6e seemingly
(ontradi(tory (on(lusions o" t6e 4panis6ads and in t6e integrated %ie1 t6at @e 6as presented t6e eternal,
impersonal, (ons(iousness A&solute ist6e Bra6man, t6e one 1it6out a se(ond. By @is po1er 16i(6 is ins(ruta&le
( || ) and (alled maya, or mitya, @e appears as t6e uni%erse, (onditions &y spa(e, 8ime, et(., t6at are
e%er (6anging. 86e 3i%a is not di""erent "rom t6e a&solute Bra6man, &ut due to 4pad6is appears to &e di""erent
and su&3e(t to limitations. 86e 4pad6is limit (ompre6ensions and are unreal li+e limitless spa(e appearing li+e
room spa(e, pot spa(e, et(`
An(e t6e (onditioning "a(tors %anis6, 3i%a is seen as one 1it6 Bra6man as taug6t in t6e 2a6a%a+ya o" t6e
4panis6ads. 86e Fno1ledge o" t6is oneness is li&eration or mo+s6a. Farma and B6a+ti 6elp "rom a distan(e in
t6e attainment o" ;nana &y &esto1ing t6e needed mental purity 16en done in a spirit o" dedi(ation to Is1ara.
In @is B6as6ya on t6e topi( o" meditation, :ri :6an+ara (learly di""erentiates t6e 5uali"i(ation &et1een Psee+ing
to s(ale yogaOs pea+ j and P6a%ing s(aled t6e samej. @e maintains t6at one 16o 6as as(ended t6e yoga 6as to
simply maintain t6is e5uipoise, i.e. till (6itta s6udd6i is ripe enoug6 to maintain t6e meditational e5uipoise,
+arma 6as to &e done &y all in nis6+ama spirit as a dedi(ation to 9od.
@e 6as also de(lared in many pla(es t6at e%en t6e o&ligatory 1or+s done in /is6+ama spirit 6a%e punya as t6e
"ruit. @e said t6at any +arma done, 6a%ing &een dedi(ated to 9od may not &ear "ruit is improper, indeed su(6
dedi(ation s6ould ma+e 1or+ non#"ruit"ul &esides &esto1ing t6e re5uired mental purity. @e 4ses t6e 1ord
P k 9H~1 dH( 3 |3 ,# in t6is 9eeta B6as6ya i.e. mental (linging to t6e "ruits o" a(tions distra(ts.
86ere"ore any doer o" a(tions 16o 6as gi%en up mental (linging to t6e "ruits is a yogin, 6is mind (on(entrated,
not &eing distra(ted. @en(e Farma 2ust not &e negle(ted.
86oug6 Bra6man alone is A&solute 8rut6 (-aramart6i+a), t6e +no1ledge o" t6e o&3e(ti%e uni%erse # erroneous
"orm t6e 6ig6est stand point # (an still &e (onsidered as a relati%e +ind o" trut6 "or 1orldly transa(tions e.g., a
mud pot, t6oug6 a mud, (an still &e retained "or +eeping t6e 1ater in it.
>%ery one o" t6e se%eral s(6ools 16i(6 de%eloped in t6e past :6an+ara age, &ears t6e in"luen(e o" :ri :6an+araOs
tea(6ings in one "orm or ot6er. @is message &oils do1n to t6e "ormula # natural gro1t6, assimilating 16at is
(ompati&le and i(o#e7isten(eO 1it6 16at is in(ompati&le.
6h& 5e$!"es are needed if >od is o$ni!resentC
86is dou&t arises in some people. 9od is omnipresent # t6is is t6e 8rut6. 9od is e%ery16ere, 9od e7ists in e%ery
parti(le # t6is is t6e 8rut6. -lease %isit t6is lin+ "or e7planation.
Also please re"er to t6is lin+ "or "urt6er understanding
#ntroducin (ha!ter of 13 >ita, 7adhusudan Saraswati in his >ita 'has&a, >u9hArtha 9#!ika, sa&s
Page 162 of 400
||H| 3 | 3= *H 7|3 || ?=3 ?=3 3 M 1| 3 3
H||| | |H=|H| =|H (| |3 MM
d6yanaa&6yaasana%as6ii+0ditena manasaa tannirgu/a2 nis66+riya2 3yoti@ +i2(6ana2 yogino yadi para2
pas6yanti pas6yantu te M asmaa+a2 tu tade%a lo(ana(6amat+aaraaya &6uuyaa(6(6ira2 +aalindiipulinodare
+imapi yanniila2 ma6o d6aa%ati MM
#f the &ois, with their $inds which have 2een 2rouht under contro" throuh the !ractise of $editation,
see so$e such transcendenta" "iht that is without %ua"ities and action, "et the$ seeK
But, "or "illing our eyes 1it6 astonis6ment, let t6ere &e "ore%er t6at indes(ri&a&le Blue (!ig6t) alone 16i(6 runs
a&out 6it6er and t6it6er on t6e sands o" t6e +aa!indi (Gamuna)X
:our(e
86is s6o1s t6at Ad%aitins are not against .%aita and Fris6na B6a+ti.
-eople 16o do not understand Ad%aita, sti(+ to t6e "amous slo+a # Bra6ma :atyam ;agat 2it6yA. )or t6is 1e 1ill
6a%e to loo+ "rom a top do1n perspe(ti%e. Also it is to &e noted t6at upades6a#s are gi%en "rom Ad6i+ara &6eda,
as e7plained in t6e ans1er gi%en in response o" (reating temples.
86ere are di""erent %Ada#s and di""erent &6A%a#s and la7a/as 16i(6 6a%e to &e (onsidered "or &etter
understanding o" t6e su&3e(t.
)our %Ada#s are
1. Ara$2ha vAda*
9od is t6e +artA and 6e (reated t6is uni%erse. !i+e potter (reating pot. /yaya#%ais6es6i+A adopt t6is %Ada.
86is %Ada is "or t6e ones 16o &elie%e in +arma and (annot &elie%e t6at 9od does not do any +arma. 86ey &elie%e
t6at 1it6out +arma not6ing is possi&le.
Page 163 of 400
Understanding Advaita - 2. pariNAma vAda
2. !ari8A$a vAda
In t6is somet6ing (6anges into somet6ing else. 86e (6ange is %isi&le and real.
e.g. is mil+ turning into (urd.
sAn+6ya Adopt t6is %Ada. 86ey say t6at :un 16i(6 does not do any 1or+ &ut under it?s in"luen(e 1e "ind
trans"ormations li+e 1ater %apouriKing into steam, plants gro1ing, et(.
It is "or su&tle intelle(t. Visis8ad%aita and d%aita adopted t6is %Ada.
3. Vivarta vAda
86is %Ada is adopted &y Adi :6an+ara to e7plain t6e (on(ept o" mAyA as mit6yA.
e.g. sna+e#rope. :na+e does not e7ist &ut is super imposed on rope. *it6out rope t6ere is no sna+e. As one sees
rope, sna+e %anis6es 1it6out any tra(e. I" it 1as real, t6e trans"ormation 1ould 6a%e le"t tra(es e.g. (lot6 &urned
in "ire redu(es to as6, 16i(6 is permanent, real and in(on%erti&le &a(+ into (lot6.
As t6e mind is puri"ied, one is ta+en a step "urt6er, more (loser to reality. sAd6a+a +eeps mo+s6a as t6e only goal
in li"e and meditate on supreme &ra6man, t6ere&y uprooting all ot6er desires e7(ept one # I 1ant mo+s6a.
4. a3Ata vAda
/on e7isten(e o" 2AyA and so t6is 1orld. Anly :at#6it#Ananda Atman e7ists # -ure /on#duality e7perien(e.
86is pat6 is "or t6e ones 16o are eligi&le "or :el" 0ealiKation i.e. t6ey 6a%e all desires up#rooted e7(ept t6e one # I
1ant mo+s6a. /o1 t6is desire also 6as to &e dropped. As68A%a+ra 9ita tal+s a&out t6is %Ada. I" &and6an
(&ondage) is &ra6ti (illusion), t6en mo+s6a is ma6A#&rAnti (great illusion).
8o ma+e 6im 5uit t6is last desire 5uestions are as+ed to sAd6A+a$
1. *6o 1ants mo+s6a<
2. *6o is t6e one 16o meditates<
3. *6o am I<
Page 164 of 400
I" I am :at#6it#Ananda t6en I do not need to sit in meditation and t6en esta&lis6 mysel" in samad6i. /o1 t6e
e""ort drops and one &e(omes "ree "rom last desire o" mo+s6a. sAd6a+a enters into samad6i 1it6out ma+ing any
e""ort spontaneously (sa6a3). t6at is 16y it is said t6at ;nana (annot &e o&tained &y +arma, 1it6out ;nana t6ere is
no mu+ti (li&eration), li&eration is 6ere and no1 (as t6ere is no time lag a"ter one realiKes # *6o Am I # a"ter t6e
en5uiry, one enters into non#dual state and see+ing ends 6ere and no1 # immediately and not a"ter some
se(onds, minutes or years).
Ane (an &e(ome deta(6ed 1it6 t6is 1orld and 1it6dra1 senses and &e(ome and o&ser%er, &ut not enter into
samad6i, as one is still o&ser%ing. 6en(e it is said to drop t6e pro(ess o" o&ser%ation,
9au.apadA(6arya adopted t6is %Ada.
86e great e.g. is !ord Budd6a. @e got enlig6tened 16en 6e dropped e%eryt6ing. -lease note t6at 6e is (alled as
&udd6a # t6e enlig6tened. Bod6 means ;nana and not %oid or Kero state. Ane (annot negate e7isten(e o" onesel".
###
But "or laymen, t6is is not possi&le. :o no1 we $ove fro$ 5o! to 'otto$
:in(e one (annot stay in atma st6iti, one 6as to ma+e e""ort to realiKe. 86e ma+e e""ort one 6as to meditate. 8o
+no1 6o1 to meditate and to +no1 t6e real nature or it?s 5ualities or a 1ay to rea(6 one 6as to ta+e Ad6Ara o"
:6astras and a :el" 0ealiKed 9uru. But one (annot stay deta(6ed "or 24 6ours so t6e (on(ept o" mAyA and t6is
1orld as mit6ya is &roug6t. 86e (on(ept o" -rati&6Asi+a satya is (reated "or satis"ying t6e dou&ts.
:till some may not &e a&le to deta(6 t6emsel%es and 1it6dra1 ' senses.:u(6 a person (annot &elie%e t6at t6is
1orld is illusion and "eels t6at e%eryt6ing is real. @en(e t6e (on(ept o" %ya%a6Ari+a satya is (reated. sA+Ara &6a+ti
is prea(6ed "or mental purity. )or t6ose 16o 1ould dou&t t6at 16y :el" 0ealiKed :aints su""er "rom illness and
&ad (ir(umstan(es, a (on(ept o" prAra&6d6a is (reated to satis"y t6em.
All t6is is (reated to temporarily (alm t6e mind and puri"y t6e mind. 4pon maturity, old gross (on(epts are
repla(ed &y ne1 su&tle (on(epts. 9ita says t6at ;nangni sar%a +arma/i &6asmasAta +rute tat6a, meaning t6at
"ire o" 1isdom &urns (up roots) all +arma. All means prAra&6d6a, AgAmi and san(6it. All in(ludes prAra&6d6a.
>arlier dis(iple 1as (on%in(ed t6at prAra&6d6a is li+e arro1 t6at 6as le"t it?s &o1. /o1 it (annot &e stopped
and 1ill 6it t6e target 1it6 "ull "or(e. :aints ma not 6a%e done any pApa +arma in t6is li"e. But t6ey are
su""ering due to t6eir pApa +arma in past li"e (li%es).
:ome people (annot &elie%e t6at one (an stay in a#+artA &6a%A. :o ni:+Ama#+arma is pres(ri&ed.
Page 165 of 400
Understanding Advaita - 4. ajAta vAda
86ere are 3 types o" dis(iples, mu.6a, mad6yam nad uttam ad6i+Ari. 4pades6a#s are gi%en a((ording to mental
purity and a&ility to grasp and understand su&tle (on(epts. All is done 1it6 intention to rise a&o%e until one
rea(6es last stage.
A"" the different $eans 2& which !eo!"e can attain know"ede of the se"f shou"d 2e understood to 2e
va"id. 5hese $eans are un"i$ited in nu$2er
Ma*hu#u*an Sara#wati in Si**hanta ,in*u #ay#:
#$. %hus, everywhere in edanta, when there are such contradictions, this is the
answer. The Vartikakara (Sureshvaracharya / Vartika-kara) says: All the different
means by which peple can attain knwled!e f the self shuld be understd t be
valid" These means are unlimited in number#"
&ote by Shri S. &. Shastri' (ifferent Acharyas have e"pressed different views about
how the mahavakaya is to be understood. %he followers of Sureshvara say that
)ahallakshana is to be adopted. %he followers of Sarva)natmamuni and
achaspatimisra adopt a)ahallakshana. (harmara)a Adhvarindra, the author of
edantaparibhasha interprets the vakya without resort to lakshana. But there is no
difference as far as the ultimate import of the vakya is concerned. All agree that
the vakya declares the identity of the )iva and Brahman. So all these methods of
interpretation are acceptable.
Source
s6rI sures6%arA(Ary says, ?All t6e di""erent means &y 16i(6 people (an attain +no1ledge o" t6e :el" s6ould &e
understood to &e %alid. 86ese means are unlimited in num&er.? 86ere are many ot6er topi(s on 16i(6 di""erent
%ie1s are 6eld &y t6e A(6Arya.
:our(e 1 and :our(e 2
At6er :our(es$ 2eaning o" 2a6a%a+ya # 8at 8%am Asi and Bra6man (annot &e des(ri&ed &y any 1ord
16atsoe%er
Page 166 of 400
Vivarta vAda is explained by Paramacharya, Sri Sri Chandrashekhara (Indira) Saraswati, 68th
Shankaracharya of Kanchi Kamakoti peetha says in his book Hindu Dharma chapter - Cause of
Creation
;ote here +our a!harya+ means Adi Shankara
LausesL or L+aranasL are di%ided into t1o (ategories$ LnimittaL and LupadanaL. Gou need eart6 or (lay as a
material to ma+e a pot. :o eart6 is t6e upadana "or t6e pot. But 6o1 does it &e(ome a pot< .oes it &e(ome a pot
&y itsel"< It 6as to &e s6aped &y a potter. :o t6e potter is t6e (ause# 6e is t6e nimitta. (86e LnimittaL 1e spo+e
a&out in 3yotisa is di""erent. )
/yaya and Vaisesi+a &elie%e t6at Is%ara (reated t6e uni%erse 1it6 t6e ultimate parti(les (alled Lanu#sL. @ere
Is%ara is t6e nimitta#+arana and t6e Lanu#sL are t6e upadana#+arana. 8o s6ape t6e (lay into a pot a potter is
needed. *it6out 6im t6ere is no eart6en pot, or in ot6er 1ords, t6e pot 1it6out t6e potter is non#e7istent. :o
16en 6e s6apes it out o" (lay 6e is t6e (ause and t6e pot t6e e""e(t. 86is is (alled Laram&6a#%adaL or Lasat#+arya#
%adaL. L:atL means t6at 16i(6 e7ists (t6e real) and LasatL t6at 16i(6 does not. 86ere is no pot in mere (lay. 86e
non#e7istent pot is produ(ed "rom t6e (lay. It is in similar "as6ion t6at Is%ara (reated t6e uni%erse 1it6 t6e Lanu#
sL # 16at 6e (reated did not e7ist in t6e parti(les. 86is is t6e do(trine o" /yaya.
Ad6erents o" :an+6ya, as 1e +no1, do not &elie%e in an Is%ara. A((ording to t6em -ra+rti itsel" e7"oliated into t6e
uni%erse. :u(6 a &elie" is not to &e mista+en "or t6e (ontemporary at6esti( %ie1. I say so &e(ause :an+6ya also
postulates a -urusa 16o is 3nana, similar to t6e /irguna#Bra6man. A((ording to it t6e inert -ra+rti (an "un(tion
in su(6 an orderly "as6ion only in t6e presen(e o" -urusa. 86e presen(e o" -urusa is t6e (ause &ut 6e is not
dire(tly in%ol%ed in (reation. rops gro1 on t6eir o1n in t6e suns6ine. *ater dries up, (lot6es &e(ome dry and it
is all &e(ause o" t6e sun. .oes t6e sun 1orry a&out 16i(6 (rop is to &e gro1n or 16i(6 pond is to &e dried up<
Gour 6and &e(omes num& 16en you 6old a lump o" i(e in it. Is it rig6t to reason t6at it is t6e intention o" i(e to
&enum& your 6and< :imilar is t6e (ase 1it6 -urusa "or 6e is not atta(6ed to (reation. But 1it6 t6e po1er
re(ei%ed "rom 6im, -ra+rti (reates t6e 1orld out o" itsel". 86ere is no Is%ara as a nimitta#+arana. A((ording to
:an+6ya, -ra+rti 6as trans"ormed itsel" as t6e (reated 1orld. 86is is (alled Lparinama#%adaL.
*6ile asat#+arya#%ada is t6e prin(iple on 16i(6 t6e naiyayi+as &ase t6eir %ie1 o" (reation, supporters o" :an+6ya
&ase t6eir t6eory on sat#+arya#%ada. Ad6erents o" t6e "ormer &elie%e t6at t6e (lay is t6e upadana(material (ause)
"or t6e ma+ing o" t6e non#e7istent pot 16ile t6e potter is t6e nimitta or e""i(ient (ause. 86e sat#+arya#%adins
&elonging to :an+6ya argue t6us$ L86e pot 1as t6ere in t6e (lay in t6e &eggining itsel". 86e oil#monger presses
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Understanding Advaita - 4. ajAta vAda
t6e sesame seeds to e7tra(t t6e oil t6at is already present in t6em. :imilarly, t6e pot (on(ealed in t6e (lay
emerged as a result o" t6e 1or+ o" t6e potter. It is only &y using t6e (lay t6at you (an ma+e t6e pot. Gou (annot
ma+e a pot 1it6 sesame seeds nor do you get oil &y pressing t6e (lay. 86e pots are all anu#s o" t6e (layR t6ey
(ame into e7isten(e &y t6e anu#s &eing s6aped.
L/ur acar&a sa&s* L86ere is neit6er aram&6a#%ada nor parinama#%ada 6ere. It is t6e Bra6man, 1it6 its po1er o"
2aya, t6at appears in t6e disguise o" (reation. )or t6e potter 16o is t6e -aramatman t6ere is no ot6er entity
ot6er t6an 6imsel" (alled (lay. :o t6e aram&6a#%ada is not rig6t. 8o say t6at -aramatman trans"ormed 6imsel"
into t6e (osmos is li+e saying t6at t6e mil+ turns into (urd. 86e (urd is not t6e same as t6e mil+. *ould it not &e
1rong to state t6at t6e -aramatman &e(ame non#e7istent a"ter &e(oming t6e (osmos< :o t6e parinama#%ada is
also not %alid. An t6e one 6and, t6e -aramatman remains pure 3nana, as not6ing &ut a1areness, and, on t6e
ot6er, 6e s6o1s 6imsel" t6roug6 t6e po1er o" 6is 2aya as all t6is uni%erse 1it6 its li%ing#&eings and its inert
o&3e(ts. It is all t6e appearen(e o" t6e same 0eality, t6e 0eality in %arious disguises. I" a man dons a disguise 6e
does not &e(ome anot6er man. :imilar is t6e (ase 1it6 all t6ese disguises, all t6is 3ugglary o" t6e uni%erse. 1it6
all t6e apparent di%ersity, t6e one 0eality remains un(6anged. L 86is argument is +no1n as L%i%arta#%adaL.
86ere is %i%arta in t6e p6enomenon o" a rope appearing to &e a sna+e. 86e upadana#+arana(material (ause) t6at
is t6e rope does not (6ange into a sna+e &y nimitta#+arana(e""i(ient (ause). :o t6e aram&6a#%ada does not apply
6ere. 86e rope does not trans"orm itsel" into a sna+eR &ut on a((ount o" our nes(ien(e (a%idya) it seems to us to
&e a sna+e. :imilarly, on a((ount o" our a3nana or a%idya t6e Bra6man too seems to us as t6is 1orld and su(6 a
%ast plurality o" entities.
/yaya lays t6e steps &y 16i(6 1e may go "urt6er to realise t6e trut6 on 16i(6 our A(arya 6as s6ed lig6t.
/yaya and Vaisesi+a tea(6 us 6o1 1e may &e(ome a1are o" padart6as ((ategories) t6roug6 reasoning and
&e(ome detat(6ed "rom t6em to realise Lapa%argaL in 16i(6 t6ere is neit6er sorro1 nor 3oy. But t6ey do not ta+e
us to a 6ig6er realm. .ualism also 6as it?s limitations t6us. 8o grasp t6e Ane 0eality t6at is non#dual and realise
in1ardly t6at 1e too are t6at 0eality is to e7perien(e a&solute li&eration.
It must &e said as one o" t6e distin(ti%e "eatures o" /yaya t6at it inspires us to go in 5uest o" apa%arga &y
(reating dis(ontent in in our 1orldly e7isten(e. Anot6er o" its distinguis6ing "eatures is t6at it employs all its
resour(es o" reasoning to (ontend against t6e do(trines o" t6e Budd6ists, t6e :an+6yas and ar%a+as to esta&lis6
t6e prin(iple o" Is%ara as Farta(reator).
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:6an+ara(6arya only 1anted us to rise a&o%e d%aita.
Adi :6an+ara used Vi%arta Vada, 16ere any duality is due to t6e error in per(eption. I" Bra6man is un(6anging, as
said &y s6rutis, t6en it (annot (6ange into anyt6ing else i.e. 3agat and ;i%a. >%en In 9ita !ord says, I li%e in
e%ery&ody?s 6eart (1C$B1), 6en(e duality is ruled out. >%en -ari/amam %Ada is ruled out as not6ing is a result o"
somet6ing. e.g. mil+ turning into (urd. It is 3ust error in per(eption.
3|| HsH 3831
|= 3| =|F| ||111C.B111
1C.B1 5he <ord dwe""s in the hearts of a"" 2eins, A Ar3una, (ausing all &eings, &y @is illusi%e po1er, to re%ol%e
as i" mounted on a ma(6ine.
3 13 1
33 377 T* * 1113.1=11
13.1= And t6e Fno1a&le, thouh undivided, a!!ears to 2e e0istin as divided in a"" 2eins, and It is t6e
sustainer o" all &eings as also t6e de%ourer and originator.
or
13.1= And undivided, &et #t e0ists as if divided in 2einsR It is to &e +no1n as t6e supporter o" &eingR It
de%ours and It generates.
#n this verse, 'haavan 1rishna, As 'rah$an D At$an. is undivided. #; it divides, then this state$ent is
refuted or 2eco$es fa"se. ,ence when 'haavan sa&s 2& his &o+$a&a or $a&a, he $eans 2& the
i""usionar& !ower of $a&a. ,ence actua""& there is no second !ersona"it& i.e. 4iva created.
In -arinam %ada mil+ turns into (urd and is di""erent t6oug6 it is made up o" mil+. :o 6ere t6ere is "inal produ(t
t6at is di""erent "rom mil+.
In Vi%arta Vada, sna+e disappears a"ter t6e rope is seen. /o tra(e o" sna+e is "ound. 86e su&stratum i.e. Atman as
rope is only present. It is only due ot t6e error in per(eption t6at one sees sna+e. It is not6ing &ut illusion.
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Understanding Advaita - Shankaracharya only wanted us to rise above dvaita.
But "or a &eginner, all students li%e in d%aita, 6en(e at times Adi :6an+ara e7plains (on(epts t6at 6elp one rise
a&o%e d%aita. Initially it is said t6at no one (an li%e 1it6out +arma, t6en later on it is said t6at ;nanagni ("ire o"
1isdom) destroys all +arma. All means -rara&6d6a, san(6it and agami. @en(e e%en prara&6d6a is destroyed. But
&eginners may raise dou&ts a&out 16y saints and realiKed souls su""er "rom dis#ease. :o a (on(ept o" prara&6d6a
is deri%ed (0e"er$ V 4'2). 86e intention is t6e (alm t6e mind so t6at one (an ad%an(e in spirituality and later on
destroy all +armas. )or mature student su(6 5uestion do not arise at all.
:ome more a((usations are
I" you 1al+ o" Ad%aita pat6 you 1ill loose all your rasa and Ananda.
Adi Shankara BhagavadpAda in Vivek Chudamani, 227 describes Brahma as full of rasa.
7|=3 H@ 13 @ 1
| = =3 H3 | |
Brahma is satya (truth), Jnana rUpa, ananta (infinite), viSuddha (pure), shresTha (best) and
svataH siddha (self evident) , nitya (eternal), anana*r(pa .full of ,li##/, full of ra#a,
inseparable from antarAtmA, nirantara (continuous), and makes one victorious.
Brahman is ananda rUpa or ananda svarUpa is given at various places in Vivek Chudamani. e.g.
225, 301, 306, etc
=7| |H1 | 1
|3||= 3 4 | |
The Jnana, 'Brahman is not different from me', is a tool (sAdhana) of freeing from bondage, with
the help of which Jnani-s obtain / achieve advitiya (second-less), anandrUpa (full of Bliss)
Brahman.
Brahman is also said to be full of peace. One attaining Brahman rests in peace or becomes
peaceful. (Since there is no duality, there is no activity, there is no sorrow, hence there is peace
and bliss.
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)inally "ollo1ers o" Adi :6an+ara are a((used as L8yranni(al people
16o &urned do1n monastries, destroyed (attle and +illed 1omen
and (6ildrenL
:u(6 an a((usation is (ompletely out o" s6eer 3ealousy, ignoran(e and intoleran(e.
A"ter understanding Ad%aita and 2editati%e ;ourney o" an Ad%aita Vedantin, one (an easily understand t6at
Ad%aitin are pea(e lo%ing people.
ause o" any +ind o" 6ostility (emotionally (6arged &e6a%iour) is due to atta(6ment 1it6 any o&3e(t, person or
due to li+es and dis#li+es (rAga and d%e:a). Ad%aitins are taug6t to &e neutral to li+es and disli+es. -ra+ara/a
9rant6 li+e 8at%a Bod6 and Vi%e+ 6udamani e7plains 5uali"i(ations re5uired to learn ad%aita. Ane o" t6e
:6a8asampatti (B %irtues) is tit+:A,titi+s6A means to &e neutral to li+es and disli+es and remain (alm in good
(anu+u!a) and &ad (prati+u!a) situations. Any person sin(erely meditating i.e. doing 3apa 1ill +no1 t6at mind
(alms do1n a"ter (6anting 9od?s name &e it 0ama, Fris6na or A2. !ess t6e num&er o" desires more is t6e pea(e.
Vi%e+ 6udamani says destru(tion o" desires is not6ing &ut li&eration. *6en renun(iation is one o" t6e pre#
re5uisites o" learning ad%aita, 16o (an one t6in+ o" doing su(6 a 6einous (rime. It is unimagina&le. Ad%atins are
pea(e lo%ing as pea(e t6e true nature and %ery tolerant and o" non#se(tarian &elie" respe(ting all systems o"
Vedanta. In"a(t as stated a&o%e Adi :6an+ara 1as prop6et o" lo%e, pea(e, 6armony and esta&lis6er o" Vedi(
.6arma. @e not only prea(6ed ad%aita, &ut also prea(6ed &6a+ti, s6a+ti upasana (tattra and Gog sad6anA). Ges
Adi :6an+ara 1as a maser o" 2antra sAd6a/a and in :ri Vidya, 16i(6 1as passed do1n to 6im &y 6is re%ered
9uru 9o%indpadA(6arya 3i, 16o 6imsel" 1as a mater o" t6ese %idya#s. Adi :6an+ara "o(used more one ad%aita,
&ut did not re3e(t any pat6 and dis(arded t6em as non#%edi(.
:ome more a((usations are
I" you 1al+ o" Ad%aita pat6 you 1ill loose all your rasa and Ananda.
Adi :6an+ara B6aga%adpAda in Vi%e+ 6udamani, 22= des(ri&es Bra6ma as "ull o" rasa.
7|=3 H @ 13 @ 1
| = =3 H3 | |
Bra6ma is satya (trut6), ;nana r4pa, ananta (in"inite), %i:udd6a (pure), s6res86a (&est) and s%ata@ sidd6a (sel"
e%ident) , nitya (eternal), ananadr:!a -fu"" of '"iss., fu"" of rasa, insepara&le "rom antarAtmA, nirantara
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Understanding Advaita - If you walk of Advaita path you will loose all your rasa and Ananda.
((ontinuous), and ma+es one %i(torious.
Bra6man is ananda r4pa or ananda s%ar4pa is gi%en at %arious pla(es in Vi%e+ 6udamani. e.g. 22', 301, 30B, et(
=7| |H1 | 1
|3||= 3 4 | |
86e ;nana, ?Bra6man is not di""erent "rom me?, is a tool (sAd6ana) o" "reeing "rom &ondage, 1it6 t6e 6elp o" 16i(6
;nani#s o&tain H a(6ie%e ad%itiya (se(ond#less), anandr4pa ("ull o" Bliss) Bra6man.
Bra6man is also said to &e "ull o" pea(e. Ane attaining Bra6man rests in pea(e or &e(omes pea(e"ul. (:in(e t6ere
is no duality, t6ere is no a(ti%ity, t6ere is no sorro1, 6en(e t6ere is pea(e and &liss.
)inally "ollo1ers o" Adi :6an+ara are a((used as L8yranni(al people
16o &urned do1n monastries, destroyed (attle and +illed 1omen
and (6ildrenL
:u(6 an a((usation is (ompletely out o" s6eer 3ealousy, ignoran(e and intoleran(e.
A"ter understanding Ad%aita and 2editati%e ;ourney o" an Ad%aita Vedantin, one (an easily understand t6at
Ad%aitin are pea(e lo%ing people.
ause o" any +ind o" 6ostility (emotionally (6arged &e6a%iour) is due to atta(6ment 1it6 any o&3e(t, person or
due to li+es and dis#li+es (rAga and d%e:a). Ad%aitins are taug6t to &e neutral to li+es and disli+es. -ra+ara/a
9rant6 li+e 8at%a Bod6 and Vi%e+ 6udamani e7plains 5uali"i(ations re5uired to learn ad%aita. Ane o" t6e
:6a8asampatti (B %irtues) is tit+:A,titi+s6A means to &e neutral to li+es and disli+es and remain (alm in good
(anu+u!a) and &ad (prati+u!a) situations. Any person sin(erely meditating i.e. doing 3apa 1ill +no1 t6at mind
(alms do1n a"ter (6anting 9od?s name &e it 0ama, Fris6na or A2. !ess t6e num&er o" desires more is t6e pea(e.
Vi%e+ 6udamani says destru(tion o" desires is not6ing &ut li&eration. *6en renun(iation is one o" t6e pre#
re5uisites o" learning ad%aita, 16o (an one t6in+ o" doing su(6 a 6einous (rime. It is unimagina&le. Ad%atins are
pea(e lo%ing as pea(e t6e true nature and %ery tolerant and o" non#se(tarian &elie" respe(ting all systems o"
Vedanta. In"a(t as stated a&o%e Adi :6an+ara 1as prop6et o" lo%e, pea(e, 6armony and esta&lis6er o" Vedi(
.6arma. @e not only prea(6ed ad%aita, &ut also prea(6ed &6a+ti, s6a+ti upasana (tattra and Gog sad6anA). Ges
Page 172 of 400
Adi :6an+ara 1as a maser o" 2antra sAd6a/a and in :ri Vidya, 16i(6 1as passed do1n to 6im &y 6is re%ered
9uru 9o%indpadA(6arya 3i, 16o 6imsel" 1as a mater o" t6ese %idya#s. Adi :6an+ara "o(used more one ad%aita,
&ut did not re3e(t any pat6 and dis(arded t6em as non#%edi(.
Advaita Jnana needs no Bhakti
This is a common assumption that Non-Advaitins believe. As explained above, Advaita does
acknowledge bhakti. I will directly quote Paramacharya's words from the book, Acharya's Call.
Chapter: Advaita Vedanta
It is worthy of note that whatever their mutual differences may be, all thinkers
belonging to schools other than Advaita, are one in their attack on Sri Adi
Sankara*s views. %his should be regarded as a tribute paid by them to Sri Sankara
Bhagavatpada. +ach of them singled out Advaita, as e"pounded by Sri Acharya, as the
only system worthy of taking notice of for the purpose of criticising. According to
Advaita, the ultimate bliss is the e"perience of non-difference between the ,ivatma
and the -aramatma. Acharyas of other schools of thought would wish to have at least
a tract of distinction between the two so that the ,ivatma, standing apart, may be
able to en)oy the realisation of the -aramatma. %hus the difference between the
several systems of Hindu religious thought is slight, as all are agreed upon the
ultimate realisation of the Supreme. But when it comes to a !uestion of e"pounding
each system, this difference got magnified to the point of violent opposition. And
yet we find that in their ultimate reaches, all of them speak the language of
Advaita. %his shows that the e"pansive heart of Sri Adi Sankara accommodated all
views of the ultimate reality and all approaches to it. %hough other systems
!uarrel with Advaita, Advaita has no !uarrel with any.
%he catholicity of Advaita is also evident from the fact that pronounced Advaitins
like achaspati .isra, who lived about one thousand years ago, idyaranya and
Appayya (ikshitar wrote encyclopedic works on other systems with the fidelity of
e"position rarely e!ualed and much less e"celled by the protagonists of those
systems themselves. Appayya (ikshitar says that as /od*s grace is re!uired to reach
the 0ltimate 1eality, and as that grace can be obtained only through Bhakti, he was
e"pounding the other systems which promoted this Isvara-bhakti.
Chapter: Importance of Bhakti
But mere intellectual comprohension of it is not enough. It must be realised as a
fact in one*s own e"perience. 2or such realisation grace of /od is a pre-re!uisite.
Isvaraanugrahaadeva -umsaam Advaita aasana. 3e begin with a feeling of
distinctness from /od. %he predicament of worship is one of duality of (eity and
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Understanding Advaita - Advaita Jnana needs no Bhakti
(evotee. But even then the devotee does not feel that /od is e"ternal to him and to
the 0niverse4 He has the consciousness that /od is imminent in himself and in every
particle of the world, in-dwelling every where and in everything, how ever minute.
5ur duty is worship Him in this way with devotion, and if we do so, He reveals His
true nature to us. Bhagavan says '
BHA6%7AA .A. ABHI,A&AA%I 7AAAA& 7AS8HAA.I %A%A%AH
%he word, BHA6%7AA, meaning through devotion, shows that bhakthi is the means for
the realisation of the truth of /od*s nature. Advaita, isishtadvaita, and (vaita
are one in this emphasis on Bhakti to obtain /od*s grace. %o whatever school we
belong, we should invoke that grace through Bhakti, leaving it to Him to reavel the
truth of His nature. All Achaaryas have stressed this need for Bhakti.
Advaita, Visishtadvaita, and Dvaita are one in the emphasis on Bhakti to obtain God's grace.
In ad%aita, 1e 6a%e to surrender to 9uru and to t6e 1ords o" t6e 9uru. *e 6a%e to stay in duality i.e. as a ser%ant
in "ront o" a 9uru. Bra6man is indes(ri&a&le, &ut t6e pat6 to rea(6 it (an &e taug6t. 8o tea(6 one needs someone
16o 6as e7perien(ed Bra6man. 9uru is t6e one 16o 6as realiKed Bra6man and 6en(e t6e dis(iple must al1ays
approa(6 6im 1it6 re%eren(e as a ser%ant.
:%etas%atara 4panis6ad says (B.23)
B.23$ 86ese trut6s, 16en taug6t, s6ine "ort6 only in t6at 6ig6#souled one 16o 6as supreme de%otion to 9od, and
an e5ual degree o" de%otion to t6e spiritual tea(6er. 86ey s6ine "ort6 in t6at 6ig6#souled one only.
9uru 9ita 6as many %erses in support o" t6is
86ere"ore dis(arding all +inds o" (onta(ts 1it6 people, &y all possi&le means, gi%ing up all (on"li(ts o" t6e
s(ripturesR one s6ould ta+e re"uge in t6e 9uru. (103)
An t6e ad%i(e o" t6e 9uru, i" one meditates 1it6 "irm determination on t6e prin(iple o" PI am one 1it6out dualityj
need not resort to "orest "or penan(es, and t6e (onstant pra(ti(e o" t6e a&o%e prin(iple &rings a&out samad6i and
6is sins are &urnt instantaneously. (94 E 9')
Fat6a 4panis6ads says
1.2.9 86is +no1ledge is not attaina&le &y logi(al reasoning. It is o" easy (ompre6ension only 16en instru(ted &y
anot6er. AX .earest oneX AX /a(6i+etaX let t6ere &e see+ers li+e youX Gou are truly resol%ed in your desire.
A(6arya 16ile e7plaining t6is %erse (Fa. 4p. 1.2.9) uses t6e 1ord ?a&6eda#dars6i A(Arya? meaning # a 9uru 16o
Page 174 of 400
+no1 t6e non#dual Atman. @ere .ars6an is ta+en as ?to +no1? and not ?to see?. In ot6er 1ords, :el" 0ealiKed 9uru.
A(6arya e7plains t6at # 86is Atman (annot &e +no1n &y ?tar+a?. 8ar+a means in"eren(e, logi(al reasoning or
t6oug6t pro(ess, nor it (an &e learned "rom an A(6arya 16o is 1ell %ersed in s6astra#s ...
Fa. 4p. 1.2.1B says t6at # t6is Am is Bra6man, t6is Am is -aram, t6e one 16o 1is6es to +no1 A2, &e(omes
Bra6man.
86is %erse instru(ts one to 2editate on om 1it6 a "irm (on%i(tion or 1is6 or one and only goal to +no1 ?Bra6man?.
At$an cannot 2e rea"iIed without the race of At$an.
1.2.23 By study o" t6e s(riptures, le(turing one?s o1n intelle(tual en5uiries or &y 1ide learning or listening, t6is
Atman (annot &e realised. *6omsoe%er, it (6ooses alone, is attaina&le t6at realisation a&out It, as It re%eals Its
o1n nature to 6im.
9uru is t6e one 16o is one 1it6 Is6%ara.
Aur a(6arya (omments on Fa. 4p. 1.2.23 as
86is Atman is not realiKed (prApta) &y pra%a(6an (dis(ourse) meaning 86is Atman is not realiKed &y a((epting
many bstatements o" c %eda#s, nor it (an &e intelle(tually meaning nor it (an &e +no1n 1it6 t6e po1er o" retention
o" %arious grant6a#s (s6astra#s), nor it (an &e a(6ie%ed brealiKedc 3ust &y attenti%ely listening to dis(ourses
(sra%a/a). 86en 6o1 (an it &e a(6ie%ed brealiKedc< "or t6is t6ey say #
A sAd6a+a 16o prays Atman, a(6ie%es (realiKes) t6e %ery Atman &y itsel" i.e. &e(ause o" t6e (gra(e o") Atman, one
+no1s Atman ?t6is Atman is li+e t6is?
I" one as+s # @o1 one realiKes Atman<, t6ey say # )or t6at Atma+Ami (t6e one 16o 1is6es to +no1 Atman), t6e
Atman re%eals it?s pArmArt6i+a s%ar4pa (A&solute, true nature) i.e. Atman re%eals it?s o1n pure nature as it is (in
true sense)
8ote* *ords in s5uare &ra(+ets are t6at o" aut6or.
86is is (lear t6at :tudent is surrendered to 9uru and -rays to Atma 8at%a,
Ane 6as to meditate on Atman 1it6 a&6eda &6a+ti i.e. 1it6 a "eeling t6at ?I am not di""erent "rom Atman H
Bra6man?, as per instru(tion o" 9uru.
8o understand "urt6er lets 6a%e a &rie" understanding o" di""eren(e &et1een &udd6ism and ad%aita %edanta.
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Understanding Advaita - Advaita Jnana needs no Bhakti
Difference between Buddhism and Advaita
From my limited knowledge, difference between buddhism and advaita is that advaita accepts
brahman as substratum of entire universe while buddhism does not. Other than that there are many
thoughts similar and common to both.
Sri Ramakrishna says that there is no difference between (original) teachings of Lord Buddha and
Advaita. But the original teachings have only been sustained upto 500 years after Buddhas samadhi.
Sri Ramana Maharshi in his 40 verses on reality has refuted the zero state.
31. That alone is true Kno$ledge $hi!h is neither kno$ledge nor ignoran!e. <hat is kno$n is not
true Kno$ledge. Sin!e the Sel# shines $ith nothing else to kno$ or to make kno$n, (t alone is
Kno$ledge. (t is not a void "=ero state, sunya%.
This is confirmed in Ribhu Gita which is quoted later on.
So if someone is talking that, According to Advaita, Brahman is nirguna (without any qualities). But
logically speaking, something that is without any attributes whatsoever is as good as nothing
(sunya), you do not take him / her seriously.
8ou #imply cannot ne"ate your own e4i#tence$
Infact, since Buddha was an avatar of Lord Vishnu, the zero, from Advaita angle would be the non-
existence of mAyA and not the negation of Self (Brahman). After that there is only maun. So buddha
did not answer when one asked to him if there is existence of God. In this state, there is no duality
and no expression (except maun) can explain it. So by taking maun, which is the only expression
capable of expressing Atma-sthiti, Buddha, in practice, taught conveyed the meaning. Also in this
state, which is the very essence of vedas, there is no need to accept any vedas, as one has already
achieved what vedas want us to achieve.
But VAishnavas, look to vedanta from buddhist view, while it should be opposite, as a person in
whom vedas flows in his veins can only look through an eye of vedas. A true vedanting will say that
Buddhist teachings are like Advaita and not the opposite. It is our vedanta that is older and eternal.
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Buddhism was born with Lord Buddha and already it's essence had perished after 500 years.
Buddhism was invariable mixed with tantric practices.
Now, lets understand mayavad and brahmavad (mAyAvAd, maayaavad and brahmaavaada,
brahmavAda)
mAyAvAda and brahmavAda
Vaishnavas believe that Vishnu (naaraayana, krushna) is the supreme God to be worshipped and one
can attain moksha only by worshipping him. Krushna is the creator of this universe and the ultimate
reality.
Shaivas believe that Shiva is the supreme God to be worshipped and one can attain moksha only by
worshipping him. Shiva is the creator of this universe and the ultimate reality.
Similarly, Believers of Ganesha and shaktas have same thoughts.
Chaarvaakas believe that lust is the reason for the creation of universe.
mayavad means any talk or belief in which maayaa is in the center and the ultimate. Maayaa is the
cause of this creation.
Brahmavad means any talk or belief in which brahman is in the center and the ultimate. maayaa is
the illusionary power of nirguNa brahman. Due to the power of maayaa, the world which is
technically not different than brahman itself is perceived in a false way, as if it is dual with attributes.
Brahman is the substratum of entire universe and the only reality. Maayaa has to be neglected and
one has to rise above maayaa and its 3 gunas to be one with Brahman or simply to be Brahman or
better know and abide in True Self (BG 7:1 to 7:13).
Ultimate Advaita state does not talk about maayaa. It is called ajaata or ajaati vaada, which means
not-born. Maayaa does not have the existence. But this is difficult to explain. So Adi Shankara and
other pre - shankara advaita proponents introduced the concepts of maayaa.
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Understanding Advaita - mAyAvAda and brahmavAda
Sri Ramana Maharshi in 40 verses on Reality says the following:
4. +The $orld is real.+ +;o, it, is a mere illusory appearan!e.+ +The $orld is !ons!ious.+ +;o.+ +The $orld
is happiness.+ +;o.+ <hat>s the use in arguing this $ay? @eave this jagat*drishti "make onesel#
introvert%, kno$ yoursel# "your True svarupa, nature%, beyond advaita and dvaita, $ithout A(>
"$ithout ego%, this sthiti "state% i.e. param sthiti "ultimate state%, is agreeable to all.
Final advaita state is just maun, there is no experiencer. Classic e.g. is Lord DakshiNaamurti. So `just
be, says Sri Ramana Maharshi, be as your are, always abiding in Brahman. Brahman alone exists.
Mind of Jnani is brahman says Sri Ramana Maharshi. Atman is not void, zero or sunya, it is sat-chit-
anand, but you are not separate from them so as to experience them separately from you.
Practically, a matured advaita sadhaka does not think about mAyA. It is by thinking of Brahman (and
not maayaa) that one becomes Brahman i.e. becomes aware that Ì is nothing but pure
consciousness (Brahman).
maya is a concept, which is only true in one state at a time, i.e either in waking or in dream. It is not
present in all 3 states (waking Dream, deep sleep). So it is not real (SASvata, eternal truth or
reality). The very meaning of maayaa is: yaa is 'that which is not' maa is feminine. In simple words
maayaa is the one which is not there.
Infact, Advaita teaches us to neglect maayaa and rise above it. It does not give importance to
maayaa
Sri Ramana Maharshi referred to Study Ribhu Gita. Please find the link here and here. Ribhu Gita,
actually talk about maun, takes us beyond duality and non-duality into the realm of Brahman.
Brahman / Atman is not Shunya says Ribhu Gita, Anu Gita and Yog Vasistha
1er#e# from &ibhu 7ita confirm that Self i# not Shunya or )oi* or Fero #tate .#lo%a# LL -
@@/$
10. Then, addressing Nidagha, Ribhu said: I shall tell you about the definition of the Self, which is
Page 178 of 400
not available in all the triad of time--past, present, and future--
11. ever the most secret of the secret, by summarizing what has been expounded by Siva. There is
nothing that can be talked of as non-Self, neither the mind as the non-Self, nor the world as the
non-Self. Be of the certitude that there is nothing that is non-Self.
12. By the absence of all sankalpas, by the elimination of all forms, by the conviction of there being
only Brahman, be of the certitude that there is not anything that is non- Self.
13. In the absence of mind, there is no thinking; in the absence of the body, there is no aging. With
the conviction of there being only Brahman, be of the certitude that there is no non-Self.
14. Because of the absence of feet, there is no walking; because of the absence of hands, there is no
work. There being only Brahman alone, be of the certitude that there is no non-Self.
15. Because of the absence of Brahma, the Creator, there is no world; in the absence thereof, there
is no Hari, the sustainer. There being only Brahman alone, be of the certitude that there is no non-
Self.
16. In the absence of aging, there is no death; nor is there the world or the Vedas or the gods.
There being only Brahman alone, be of the certitude that there is no non- Self.
17. There is no dharma (righteous conduct), no purity, no [concept of] truth, no fear. There being
only Brahman alone, be of the certitude that there is no non-Self.
18. Because there is no decay, there is no movement. Because there is no decay, there is no
insentience. There being only Brahman alone, be of the certitude that there is no non-Self.
19. The Guru, indeed, does not exist; truly, there is no disciple. There being only Brahman alone, be
of the certitude that there is no non-Self.
20. There being nothing that is the first, there is nothing that is the second; there being no second,
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Understanding Advaita - Brahman / Atman is not Shunya says Ribhu Gita, Anu Gita and Yog
Vasistha
there is nothing as the first. If there is the concept of truth, something as nontruth will also arise.
21. If there be any concept of nontruth, a concept of truth will also arise, with it. If there is
inauspiciousness, know that there is a notion of auspiciousness. Likewise, if there is auspiciousness,
there will be inauspiciousness.
22. If you think of fearlessness, fear is postulated; fear is concomitant with fearlessness. There
being only Brahman alone, be of the certitude that there is no non-Self.
23. If there is bondage, there is liberation; in the absence of bondage, there is no liberation. If there
is death, there is birth; in the absence of birth, there is no death either.
To know what is Ribhu Gita, please visit wiki and Sivanandaonline.
Also refer to Upadesha Saram, which in 30 verses incorporates the very essence of 700 verses of
Bhagavad Gita. Karma Kand is finished in just 3 verses.
,ha"a)an in Anu 7ita #ay#
Seein" the #elf )oi* of #mell, )oi* of ta#te, )oi* of touch, )oi* of #oun*, )oi* of
belon"in"#, )oi* of color, an* un%nowable, he i# relea#e*$ He who #ee# the en3oyer of the
2ualitie#, *e)oi* of 2ualitie#, *e)oi* of the 2ualitie# of the fi)e element#, *e)oi* of form,
an* ha)in" no cau#e, i# relea#e*$ Aban*onin" by the un*er#tan*in" all fancie# bo*ily an*
mental, he "ra*ually obtain# tran2uility, li%e fire *e)oi* of fuel$ He who i# free from all
impre##ion#, free from the pair# of oppo#ite#, without belon"in"#, an* who mo)e# amon"
the collection of or"an# with penance, he i# in*ee* relea#e*$ Then free* from all
impre##ion#, he attain# to the eternal Supreme ,rahman, tran2uil, unmo)in", con#tant,
in*e#tructible$
The observer is not the object. This clearly indicates that Atman is void of anything 'else' i.e. mAyA,
but not void of itself.
7uru 1a#i#tha in 8o" 1A#i#tha .1a#i#tha 7ita/ #ay#:
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Ch1:1. Salutations to that calm effulgence which is endless and unlimited by space, time etc., the
pure consciousness which can be known by experience only.
Ch1:17. Even the slightest thought immerses a man in sorrow; when devoid of all thoughts he
enjoys imperishable bliss.
Ch1:21. On the dissolution of the body, the ether (consciousness) limited by the heart (hridayam)
alone ceases to exist. 0eople lament nee*le##ly that the Self i# e4tinct$
A*)aita i# not a ne"ati)e #tate:
Ch2:19. The bliss of a man of discrimination, who has rejected samsara and discarded all mental
concepts, constantly increases.
Note:
As sadhaka progress, bliss increases. It is only in the beginning that one feels no enjoyment, as the
senses are being pulled back or withdrawn. Life becomes joyless. One feels lack of interest in
anything and feels insecurity. But if one jumps into this insecurity, one feels that he / she is most
secured. Since advaita demands renunciation from beginning, it is not easy for beginners. Struggle
decreases, as one progress and finally sadhana transforms from effort to effortless. Advaita does
depends upon grace, for sadhana to become effortless. In fact everything depends upon God's and
Guru's grace.
mAhAvAkya - Sarvam khalu-idam brahma is bramavAda and not
mAyAvAda
Adi Shankara did not stop at 'Brahman Satya, Jagat Mithya'. He went on to say 'Jagat satyam'.
mAhAvAkya is 'sarvam khalu-idam brahma' Which means everything 'Else' is brahman or can be said
that Everything 'Else' is (also) brahman. So if Advaita was mAyAvAda and Adi Shankara wanted to
preach a-sat-shastra, he would hav said everything else is maya. This statement would not be
selected or propogated by him.It shows that Advaita is about brahmavAda and not mAyAvAda
Brahma Bhaava
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Understanding Advaita - Brahma Bhaava
|| 4|3 |
| | || ||=3 | ||
The Guru is one who instructs the disciple about attributeless, eternal Brahman, and there by reveals
the Brahmanbhava (feeling of being Brahman) in his heart just like one lamp kindles another lamp is
the Guru. (75)
Lets recollect the verse from padma purANa
This po$er#ul do!trine o# ,ayavada resembles the 9edas, but is by nature non*9edi!... "8adma
8urana B.14B.33%
Now you know that there is subtle difference between maavaada and brahmavaada.
It is clear that Advaita is not maayaavaad (mayavad) and advaita is brahmavaad (brahmavad). Adi
Shankara did not stopped at mAyA, but went on to reach Brahman. Shankaracharya was not hidden
buddhist, but a true vedantin who propagated sacred doctrine of Advaita vedanta. Infact, Advaita is
the oldest tradition, surviving from the beginning of creation. Brahma devs maanas putras (mind
born sons), 4 kumaras, were also tatva Jnanis.
Importance of Guru Tatva (Atma Tatva, Brahman)
H|U|| 3(||| |
||(||| ||
H H||| H= 4(| 3| |
H| 13|| H||| | 33| ||
H13|3 3| 7| | 3 |
3 7| 3 ||
The Vedas, the Shastras, Puranas, the Itihasas etc., the science of Mantras, Yantras Mohana,
Uchatana etc., cults like the Shaiva, Agama, Shakta, etc., and other cults existing in the world today
are merely false theories expressed in corrupted words which confuse the ignorant and deluded
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Jivas. Japa austerities, observances, pilgrimage sacrifice, charity - all these become a mere waste
without understanding the Guru Tattva. (19, 20, 21)
For more slokas, please visit Advaita in Shastras: Guru Gita
Another Inference is that Atman is prakash or the effluence of Jyoti of Krishna
Atman is not Prakash (light) or Jyoti (flame or point of light) or Lord's Effulgence
Bhagavad Gita says:
| 3 |+|||H |H!31
|13| ( 3|ss| |H!31113.3311
Translation
13.33 As the all-pervading ether is not tainted, because of its subtlety, so the Self seated
everywhere in the body is not tainted.
Shankara Bhasya
13.33 Yatha, as; sarva-gatam, the all-pervading; akasam, space;-though pervasive, still, na
upalipyate, is not defiled, does not come into contact; saukmyat, because of its subtlety; tatha,
similarly; atma, the Self; avasthitah, present, sarvatra, everywhere; dehe, in the body; na, is not;
upalipyate, defiled.Further,
Simplified Shankara bhAsya
13.33 As the all-pervading akash (space), though pervasive, still, is not defiled, does not come into
contact because of its subtlety, similarly, atma (the Self) which is present everywhere in the body is
not defiled. Further,
| |H 1 H| 1
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Understanding Advaita - Importance of Guru Tatva (Atma Tatva, Brahman)
H H| 3| 1 |H3 |31113.3411
Translation
13.34 Just as the one sun illumines the whole world, so also the Lord of the field (Supreme Self)
illumines the whole field, O Arjuna.
Shankara BhAsya
13.34 Yatha, as; ekam, the one; ravih, sun; prakasayati, illumines; imam, this; krtsnam, whole;
lokam, world tatha, similarly;-who?-ksetri, the Knower of the field, i.e. the supreme Self, though
one; prakasayati, illumines; krtsnam, the whole; ksetram, field, from the 'great elements' to
'fortitude' (cf. 5-6).Here the illustration of the sun serves to highlight two aspects of the Self, viz
that, like the sun, the Self is one in all the fields, and that It remains unaffected.This verse is meant
for summarizing the idea of the whole of this chapter:
Simplified Shankara BhAsya
13.34 as one sun illumines this whole world similarly, ksetri, the Knower of the field, i.e. the
supreme Self, though one, illumines the whole field, from the 'great elements' to 'fortitude'. Here the
illustration of the sun serves to highlight two aspects of the Self, viz that, like the sun, the Self is one
in all the fields, and that It remains unaffected. This verse is meant for summarizing the idea of the
whole of this chapter:
HH7| =3 7|H |1
3 3|H |=3 3 1113.3511
Translation
Page 184 of 400
13.35 They who, by the eye of knowledge, perceive the distinction between the field and its knower
and also the liberation (moksha) from the Nature of being, go to the Supreme.
Shankara BhAsya
13.35 Ye, those who; viduh, know; evam, thus, in the manner described above; jnana-caksusa,
through the eye of wisdom-the eye is the realization in the form of the knowledge of the Self, which
arises from following the instructions of the scriptures and teachers; through that eye of wisdom;
antaram, the distinction, the particular mutual distinction; ksetra-ksetrajnayoh, beween the field and
the Knower of the field as they have been explained; and bhuta-prakrti-moksam, the annihilation of
the Matrix of beings-the Matrix of beings is that which is described as ignorance and is called the
Unmanifest; (those who know) the annihilation (moksanam) of that Matrix of beings; te, they; yanti,
reach, go to; param, the Supreme, to Brahman, the Reality which is the suprme Goal. The idea is
that they do not take up a body again.
Simplified Shankra BhAsya
13.35 those who know thus, in the manner described above, through the eye of wisdom-the eye is
the realization in the form of the knowledge of the Self, which arises from following the instructions
of the scriptures and teachers through that eye of wisdom, the particular mutual distinction (ksetra-
ksetrajnayoh), between the field and the Knower of the field as they have been explained and the
annihilation of the Matrix of beings, described as ignorance and is called the Unmanifest, (those who
know) the annihilation (moksanam) of that Matrix of beings they reach the Reality, get liberation,
which is the supreme Goal. The idea is that they do not take up a body again.
A#hta)a%ra 7ita al#o #ay# the #ame thin"
18.78
kva tamah kva prakaso va
hanam kva ca na kimcana .
nirvikarasya dhirasya
niratankasya sarvada ..
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Understanding Advaita - Importance of Guru Tatva (Atma Tatva, Brahman)
Translation
For one who knows, unaltering,
beyond all trace of doubt or fear,
where is there dark? Where light? Where
giving up? Where anything at all?
'learly the Atman i# 0ra%a#ha% an* not pra%a#h it#elf$ 0ra%a#h mean# %nowle*"e$ It i#
al#o not lor*# efful"ence$
Likewise, shastras teach us, atman is AkASa-vat and not AkASa (akasha) i.e. like AkASa is
omnipresent, invisible and is very subtle (sukshma) and uneffected by other 4 elements (earth,
water, fire and wind) and like everything is within AkASa i.e. AkASa gives space to everything,
similarly, Atman, which is subtlest, subtle than even AkASa, This comparison is to give us a
visualization or create a picture or an imagination.
Atman is prakASa-svarupa. prakASa, light, has the nature of giving knowledge. Suppose you enter
into dark room and want to find your wrist watch, you cannot find it in dark. By switching on tube
light, you can easily find your watch. So the nature (svabhAva) of prakASa is to give knowledge.
In the snake-rope analogy, snake, which is an illusion, caused by wrong perception in dark, vanishes
when one throws some light on it and it turns out to be a harmless rope. Snake was wrongly
superimposed on rope. Here light symbolizes knowledge. So does in Gita say that sadhaka knows
atman by Jnana ChakShu. Jnana-ChakSu is not different than Jnana i.e. Atman. Jnana-ChakSu is
different than Divya Chakshu, which was given by Bhagavan to Arjun (chapter 11) so that he can
see bhagavan's virATa (cosmic, mega) svarupa (form).
Refuting authority of scripture on basis of dating and
classification
It is not rig6t to re"ute aut6enti(ity o" s(ripture i" it does not "it one?s ideology. Attempts to date s(ripture is
useless as t6ey are ?apaurus6eya? (unaut6ored). 0is6is sa1 t6e 1ords and slo+as or 6eard t6em. It is only &e(ause
t6at t6ey 6a%e 1ritten do1n or spread t6e tea(6ings, t6ey may 6a%e &e(ome "amous in t6eir name. A 0is6i
imbparting Bra6ma#%idya in any 4panis6ad does not mean t6at t6at parti(ular 0is6i (reated or aut6ored
upanis6ads. 86ey only passed on to 6is dis(iple, 16o in turn passed on to 6is dis(iple 16en 6e assumed t6e role
o" 9uru. .ating is useless "or an oral tradition.
Page 186 of 400
Also some sources say that some puraNas are not authentic or up-puranas and some Gita's are
minor, so they are not authentic. Major or minor does not make difference. Their quality of
content is what is important. Even a small samvAda (dialog) of just few slokas is equally potent
and may contain the very essence of vedantic teachings. Being a minor gita or a minor purana
does not take credit away from them e.g. devi-bhagavat is not one of the major 18 purANAs but is
highly respected and is worshipped like that of bhagavat worshipped by vaishnavas by shaktas.
Shiva Rahasya an up-purana, which contains Ribhu Gita is considered important and revered by
Shaivas. Shakras revere Devi Bhavagat though it is not one of 18 major puranas
All 108 upanishads are authentic (for an advaitin) as a great advaitin Upanishad Brahma Yogin has
written commentaries on them. There are some more upanishads which are revered by a
particular sect. We cannot discard them, as genuine sadhakas study them for their personal
spiritual progress.
Tamil scriptures are not universally accepted and / or quoted by all Hindu schools, yet some like
Thirumandiram, Thirukkural and Periya PurANa.
Lingayas do not worship according to vedas but according to their agamas.
If by referring to Purana, Adi Shankara means only one purana - Vishnu Purana, does this mean that
other puranas were written after Adi Shankara?
Refuting is generally motivated by intolerance and fear of insecurity. Not accepting anything that
you do not know or that contradicts your belief and philosophy may look fine, but it has to be
peacefully neglected. The commentaries on Upanishads and Brahmasutra by Shri Madhvacharya
and Shri Ramanujacharya may be done due to the reason which are unknown by laymen whose
whose consciousness is strongly embedded in physical body. If anyone is refuting any philosophy,
I would ask, do you practice what is written in Upanishads like Mandukya, Prasna and Katha? Is it
a part of daily worship or chanting of verses? Do you meditate on OM? if no then why are you so
much concerned about it. Bhagavatam and Gita is enough for a laymen to progress in spirituality.
Upanishads are not for the masses. Still people pick up books, as now-a-days they are freely
available. Upanishads are commented and translated by the ones who have not realized Brahman.
It is mentioned in Katha Upanishad (quoted in Advaita in Shastras and in Understanding Advaita)
that only knower of Brahman can impart Brahma-vidya and only a disciple who does not long for
worldly desires but only longs for Brahman is only fit to study Upanishads which impart brahma-
vidya. Same is same in Guru Gita, that if a guru is immature, then both Guru and disciple undergo
endless sufferings. So please do not pickup any upanishad commented by a scholar or a fact
Page 187 of 400
Understanding Advaita - Refuting authority of scripture on basis of dating and classification
finder or a historian. Only one who has realized Brahman can understand Brahman and hence can
understand essence of Upanishads thereby fit to write a commentary if God orders him to do so.
Same is said by Bhagavan Krishna in Bhagavad Gita. Bhagavan Krishna in Anu Gita (also known
as Brahman Gita) says that he has established himself in Brahman and then imparted brahma-
vidya to Arjun and now it is not possible to repeat it entirely, but I will give you knowledge
through which you can attain Brahma-vidya (Anu Gita 9-15).
It is fine of 2 advaitins discuss to clear their doubts or 2 dvaitins discuss shastras to clear their
doubts, but debating with other paths is not good for spiritual progress.
Have you seen any kind of debates in upanishads. It is always Q & A system. Disciple asks and
Guru replies. There is no discussion, forget argument and refutation.
To add to it, commentary on Srimad Bhagavatam titled Bhavartha-dipika, by Rama Bhakta and an
Advaitin Sridhara Swami was very popular and even appreciated by Shri Chaitanya Mahaprabhu,
who considered it as authentic and the best known full bhasya till date (i.e. till date of chaitanya
Mahaprabhu).
In Caitanya-caritamrta, Caitanya directly speaks about Sridhara Svami, a devoted Advaitin and
Sankaras follower. When a Vaisnava named Vallabha Bhatta approached Caitanya with a new
Bhagavatam commentary wherein he apparently refutes Sridharas explanations as inconsistent
Caitanya become very displeased:
'ou have dared !riti!i=e Sridhara Svami, and you have begun your o$n !ommentary on Srimad*
.hagavatam, not a!!epting his authority. That is your #alse pride. Sridhara Svami is the spiritual
master o# the entire $orld be!ause by his mer!y $e !an understand Srimad*.hagavatam. (
there#ore a!!ept him as a spiritual master. <hatever you might $rite due to #alse pride, trying to
surpass Sridhara Svami, $ould !arry a !ontrary purport. There#ore no one $ould pay attention to
it. Cne $ho !omments on Srimad*.hagavatam #ollo$ing in the #ootsteps o# Sridhara Svami $ill be
honored and a!!epted by everyone. 8ut #orth your eDplanation o# Srimad*.hagavatam #ollo$ing in
the #ootsteps o# Sridhara Svami. ".haktivedanta, 3E5, B4%.
This shows that Shri Chaitanya Mahaprabhu only stressed on Krishna Bhakti and did not spread
hatred against Advaitins. Such high souled person an avatar of Bhakti, cannot have negative
emotions. They only put things their way. Indeed bhakti is for masses. Better learn and practice
then just speaking 'I am Brahman' and not experiencing anything, not even detaching ourselves
of sara-bhava. Sri Ramakrishna says that for this yuga (Kali Yuga), bhakti is the best (that suits),
Naradiya Bhakti. This is general statement applicable for masses and does not say that Advaita is
fake. At other times, Sri Ramakrishna says that Advaita is difficult to practice. Bhakti is the best.
There is a popular saying that, when one fills water in empty pot from river, the half filled pot
makes too much of noise, while the fully filled does not. Often disciples make mess and in
harming others, due to their immaturity and not reaching ultimate goal of life, they harm
themselves by increasing negativity within themselves and giving bad name of their acharya.
Lord buddha says, 'Anger is like holding hot coal with the intent of throwing at others'
Page 188 of 400
People talking about interpolation, refutation on basis of authority, etc reflect their own mindsets.
Ones wearing blue glasses can only see everything in blue colour. Person having jaundice sees
yellow tinge in everything. In the same way, people talking about this stuff may actually be the
ones who does such infamous deeds. Have a look at all 108 Upanishads most of them talk about
Advaita and if Advaitins could manipulate upanishads or create new upanishads, that is every
possibility that the ones accusing others are involved in such infamous business.
All 108 Upanishads are authentic
/on#ad%aitins argue or &elie%e t6at only t6e 4panis6ads t6at are (ommented &y Adi :6an+ara and Vais6na%
a(6aryas are aut6enti(. 86is is a "alse assumption.
)or an A%aitin, i" an ad%aitin or present :6an+ara(6arya 1ould ma+e a (omment t6at ?7? upanis6ad is not %alid
e%en t6oug6 it loo+s li+e it is o" ad%aiti( nature, t6en 1e (an a((ept t6at su(6 an upanis6ad 6as to &e
dis(arded. Again, Vais6na% pant6 .oes /ot represent t6e entire @induism. 86ere is :6a+ta, :6ai%a, Ad%aita,
8antra, -ur%a 2imamsa 16i(6 are also a((ording to %edas and are aut6enti(. :o all a(6aryas must
unanimously say t6at ?7? upanis6ad is "a+e e.g. Allopanis6ad (Alla6 4panis6ad) t6en 1e, all @indus, (an dis(ard
it.
/iralam&a 4panis6ad is re%ered &y Ad%aitins, &ut may not &e 5uoted &y Vais6na% a(6aryas, &ut !a6iri
2a6as6ay 6as 1ritten a (ommentary on it. 4ttara 9ita is also re%ered &y Ad%aitins as :6ri 9aupada(6arya 6as
1ritten (ommentary on it.
:ame goes true "or Vais6na%as, :6ai%as and :6a+tas
A !ist o" aut6enti( 4panis6ads (an &e "ound 6ere
:ome say t6at &6asya on :%etes%atara 4panis6ad is not made &y Adi :6an+ara &ut &y later a(6aryas. t6e
reason "or t6is argument is t6at in t6e &eginning many re"eren(es to purA/a#s and longer %erses are gi%en. Adi
s6an+ara in rest o" 6is &6asya#s gi%e %ery apt %erse, at times 6al" %erse and not more t6an one %erse "or one
slo+a.
An t6e ot6er 6and, it is &elie%ed t6at :ri 0amanu3a 6as gi%en re"eren(e o" 2udgal 4panis6ad, 16i(6 is one o"
10C upanis6ads, as listed in 2u+ti+a 4panis6ad.
*6ile prast6antraiyi 16i(6 in(ludes 9ita, 4panis6ads and Bra6ma :utras 1as studied prior to Adi s6an+ara &y
.%aitins, Visistad%aitins or ad%aitins 6as to &e "ound out. At6er a(6aryas "ollo1ed "ootsteps and 1rote &6asya#
s on prast6antraiyi, 16i(6 (ontains same upanis6ads (10 prin(iple upanis6ads, as mentioned in 2u+ti+a
4panis6ad), as (ommented &y :6ri Adi :6an+ara.
A point to &e noted is t6at are t6ere any do(umented "a(ts a%aila&le in 16i(6 Aut6enti(ity o" any upanis6ad is
5uestioned &y any o" t6e a(6aryas<
-arama(6arya :ri :ri 6andras6e+6endra (Indira) :aras1ati i" Fan(6i Fam+oti -eet6am in 6is &oo+ Vedas,
(6apter 11, 86e 8en 4panis6ads, page BC mentioned t6e name o" 10 mu+6ya (main) upanis6ads. 86e &oo+
%edas is an e7tra(t o" t6e larger &oo+ ?@indu .6arma?. :ame passage and (6apter o((urs in t6e &oo+, ?@indu
.6arma?, -art ', 6apter 33, 86e 8en 4panis6ads, page 219. Also note t6at t6e &oo+, @indu .6arma? is only 2
Page 189 of 400
Understanding Advaita - All 108 Upanishads are authentic
%olumes o" t6e larger &oo+, ?.ei%at6t6in Fural? in 8amil, translated in >nglis6 in t6e name ?86e Voi(e o" 9od?
In t6e &oo+ 6e says,
%he following sloka enumerates the ten upanishads'
Isa )ena )athaa +rasna Munda Maandukya &'ithari
'itareyam /ha /haandogyam -rahadhaaranyakam 0asa
|s |s4 3d| 1
73U|=|7 |H |
'di Shankara has written his commentary also in the aboe order of te.ts.
Anline :our(e
2u+ti+a 4panis6ads says
86e list o" 10C 4panis6ads is introdu(ed in %erses 2B#29,
LBut &y 16at means is t6e Fai%alya +ind o" 2o+s6a bJ 2u+tic got< 86e 2andu+ya is enoug6R i" +no1ledge is not
got "rom it, t6en study t6e 8en 4panis6ads. 9etting +no1ledge %ery soon, you 1ill rea(6 my a&ode. I" (ertainty
is not got e%en t6en, study t6e 32 4panis6ads and stop. I" desiring 2o+s6a 1it6out t6e &ody, read t6e 10C
4panis6ads. @ear t6eir orderL (trans. *arrier)
(sa Kena Kathaa 8rasna ,unda ,aandukya TAithari
Aitareyam Cha Chaandogyam .rahadhaaranyakam tathA * 46
| s |s4 3d| 1
73 U|=|7 | 3| ||
/ote$ 86e 1ord tat6A appears instead o" 1ord dasa in online (opy "ound at sans+ritdo(uments.org

)or (on%enien(e t6ey are put as /um&ered !ist$
1. Is6a H Isa H Isa%asya 4panis6ad
2. Fena 4panis6ad
3. Fat6a 4panis6ad
4. -ras6na 4panis6ad
'. 2unda+a 4panis6ad
Page 190 of 400
B. 2andu+ya 4panis6ad
=. 8aittiriya 4panis6ad
C. Aitareya 4panis6ad
9. 6andogya 4panis6ad
10.Bri6adaranya+a 4panis6ad
I" you 6a%e noti(ed, not only t6e upanis6ads &ut t6eir order e7a(tly mat(6es 1it6 16at -arama(6arya says.
-arama(6arya is an aut6ority on almost all spiritual matters and is re%ered &y all. Being a :6an+ara(6arya, 6e
sti(+s to traditional met6od. I" 2u+ti+a 4panis6ad is not an aut6ority, t6en -arama(6arya 1ould (ertainly not
6a%e 5uoted it.
At ot6er pla(es li+e in -art ', 6apter 2=, 86e Vedas, -age 19B, -arama(6arya says t6at
It is belieed that those who seek liberation need nothing to realise their goal
other than Madukya 1panishad.
(n 8age 3E o# same !hapter, 8arama!harya again uses the $ord +Dasopanishad+.
'nother distinction of the ,a!ureda is that of the ten 1panishads
#"0asopanishad"$ the first and the last are from it " the Isaasyopanishadnand the
-rhadaranyaka 1panishad.
Online Source
At anot6er instan(e, -arama(6arya mentions t6e name o" ?/rsim6a 8apini 4panisad? in -art ', 6apter 3C,
-age, 2B1
86is indi(ates t6at t6e dire(t su((essors o" Adi :6an+ara(6arya 3i and one o" t6e most re%ered names among
:6an+ara(6aryas, -arama(6arya, as 6e is "ondly (alled out o" respe(t and re%eren(e, (onsiders 2u+ti+a
4panis6ad as genuine and 6en(e all 10C upanis6ads mentioned in 2u+ti+a 4panis6ad are aut6enti(.
An anot6er instan(e, -arama(6arya (onsiders 4panis6ad Bra6ma Gogin or 4panis6ad Bra6man, 16o 1as
"rom same Fan(6i 2at6a, as a great as(eti( and in"orms 6is "ollo1ers a&out 6is a(6ie%ement o" 1riting
(ommentaries on 10C upanis6ads and e7planinig t6at due to 6is a(6ie%ement, 6e 1as 6onoured 1it6 title o"
?4panis6ad Bra6mendra?. -arama(6arya 6imsel" says t6at 6is mat6 is in (lose (onta(t 1it6 4panis6ad
Bra6mendra?s 2at6.
&he 1panisads are belieed to hae been large in number. &wo hundred years ago, an
ascetic belonging to )ancipuram wrote a commentary on 234 1panisads. 5e earned the
name of "1panisad -rahmendra". 5is monastic institution is still to be seen in
)anci.
Source: Veda and Vedanta : Are They Opposed to One Another?, Part 5, Chapter 32, page, 215
Another info about the close association or contact with Upanishad Brahmendra Math can be found
here and here.
There are 1180 shaka-s of vedas. Each shakha has one upanishad (essence - jnana Kand), hence
Page 191 of 400
Understanding Advaita - All 108 Upanishads are authentic
there are 1180 upanishads. Most of them are extinct.
It can be concluded that
1. Since 10 upanishads commented by all Acharyas are the exact 10 as mentioned in Muktika
Upanishad
2. Brahma Upanishad mentioned in Chandogya Upanishad (3.11.3)
3. Other Upanishads like Atma Upanishad has similar verses as found in Bhagavad Gita
4. KarikA on Maudukya by Shri GauDapada, thereby giving importance to Mandukya Upanishad
are all found in Muktika Upanishad. Hence Muktika Upanishad and all 108 mentioned in Muktika
Upanishad are authentic.
PurANa-s and Upa-purANA-s are authentic too
Paramacharya in his book 'Hindu Dharma', Part 11, Chapters 5 (Vyasa's Priceless Gift to Us) and
chapter 6 (Upa-puranas and others) says in page 448, 449 that
Apart from $# .a)or -ura&as there are an e!ual no of 0pa-puranas. Among them are
the inayaka -urana and the 6alki -urana. %here are also, in addition, a number of
minor -uranas. %he -uranas that speak of the glory of various months such as the
%ula -urana, the .agha -urana and the aisakha -urana are parts included into the
$# ma)or -uranas or 0pa-puranas. %here are also what are called Sthala -uranas,
some of them part of the -uranas mentioned above and some e"isting independently.
%he puranas that sing the glory of the 6averi and the /anga e"ist both separately
and as part of the ma)or -uranas or of the 0pa-puranas. In the %ula -urana, for
instance, the importance of the 6averi is the theme. It mention how auspicious it
is to bathe in that river in the month of %ula 95ctober-&ovember:.
If there are -uranas devoted to the deities there are also those dealing with
devotees. %he %amil -eriyapuranam tells the story of the ;< Saiva saints called
&ayanmars. %he same is available in the Sanskrit as 0pamanyu Bhaktavilasa. Bhakta-
i)aya deals with poet-saints like %ukaram and &amadeva who were specially devoted
to the deity -anduranga of -andharpur.
Online Source
If Upa-purANA-s were un-authentic and recent creation, Paramacharya would not have mentioned
them, though he does admit that there may be interpolations here and there
Admittedly, there must be interpolations here and there in the -uranas but it is
not correct to say that the -uranas were all recently written.
Page 192 of 400
Online Source

It is needless to say that PurANa-s are authentic. Please refer to chapter 'Magnifying Glass of the
Vedas' (Tip: To view Index, Click 'Hindu Dharma' on left Vertical Menu.)
Offline Source: Book, 'Hindu Dharma', Part 14, Chapter 1, Page, 433
To add to the above, Paramacharya in above book also deals in the Sthala Puranas, talks about
their importance and considers them authentic. All puranas and upa-puranas, shala puranas, kula
puranas are authentic.
0er#onal Note:
%hough 5nline version is good for searching Better have a hard copy of such a /em.
Book %itle ' Hindu (harma - %he 0niversal 3ay 5f =ife
-ublished by ' Bhartiya idya Bhavan 9Bhavan*s Book 0niversity:
%ype ' Hard Bound
-ages ' #>#
=anguage ' +nglish
8ost9in India:' 1s. ?@@.@@ i.e. 1upees Seven Hundred 5nly
/o purAnA is superior or in"erior.
It is well known that all purAna-s are authored by one person, Bhagavan Veda Vyas, who is an
avatar of Lord Vishnu according to Srimad Bhagavatam. Atleast 18 mahApurANa-s are authored
by Bhagavan Veda Vyas. Each PurANa is dedicated to and glorifies one deity. How is it possible
that one deity is superior than other. What is the purpose behind glorifying all deities. If at all
Krishna / Vishnu has to be glorified and to be declared as supreme Godhead, then why create
purANa-s which glorify other deities like Shiva, Brahma, Skanda and Ganesh?
So accepting one purANa and rejecting another or condemning other is a direct insult to it's
creator Bhagavan Veda Vyas.
Some say that Padma Purana categories all purANa-s in sattvik, rajasic, tamasic categories. IF
tamas guna is inferior and so you ignore or reject that purANa, then your own physical body is
also made of Tamas Guna.
Logically tamas has to be first removed. Hence Shiva purANa and other purANa-s categorized in
tamas category must be studied. Even Bhagavatam glorifies Lord Shiva as Creator, preserver and
destroyer of universe. This happens when devatA-s and Lord Brahma attempt to calm down angry
Lord Shiva when he hears his spiritual consort Maa Parvati sacrificed herself in fire of yagna.
This yagna kund is still present and people still pay it's respect to it. The temple is called H?
(| = (Daksha-Mahadev Temple or Daksheswara Mahadev Temple). With passage of
time, the size of kund got reduced i.e. havan kund shrunk from it's original size to it's present
size. This incident happens in the beginning of Srimad Bhagavatam.
Page 193 of 400
Understanding Advaita - No purAnA is superior or inferior.
It is clear that Bhagavan Veda Vyas wrote 18 purANa-s to unify all Hindus, but ignorant, non-
tolerant people and extremists still fight over deva supremacy.
I use the word extremists because Paramacharya also uses this word in his book Hindu Dharma
(o Saivas and aisnavas worship the same godA &o. However it be with ordinary
aisnavas, their acaryas or teachers never go anywhere near a Siva temple. %heir
god is isnu, never Siva. In the opinion of the worshippers of isnu, Siva is also
one of his 9isnu*s: devotees. %here are e"tremists among Saivas also according to
whom isnu is not a god but a devotee of Siva. How then can the two groups be said
to belong to the same religionA
Source: Hindu Dharma, Part 4, Chapter 4, Vedas - Root of all

It is Advaita which recognizes this unity and supports that all forms of Bhagavan are
manifestations of NirguNa Brahman and hence are all equal in all respects.
It is known that Srimad Bhagavatam is the last of the 18 purANa-s. It was the last purANa
written. Logically, this means that technically the categorization of various purANA-s should occur
only in the last purANa. How can one categorize that which is non-existent? When Srimad
Bhagavatam was not created, how can it be categorized. Logically this means that this part is
interpolated. We can only accept this categorization as authentic on msytical basis. Since our
seers are knowers of past, present and future, hence they know what would happen in past and
which purANa is to be written. An example to the support of this view is Bhavishya Mahapurana.
All acharya-s admit about some interpolation or corruption here and there, but not the whole of
purANa is corrupted. Hence we must respect all purANA-s and hence consider all devata-s
mentioned in 18 purANa-s as equal and same manifestation of the same divinity or in other
words, manifestation of NirguNa Brahman.
88th chapter called shrikrushna satyabhama sanvada adhyaya describes the conversation between Shri Krishna
and his wife Satyabhama.
there shri krishna says:
H|: ||H|*|:HH|:
||!3|(| | | 11 43
Like the rain water comes from all around and finally reaches the ocean, similarly all those worshipping
Shiva, Ganesh, Shakti, all finally reach me. It is me who is seen different due to my leela.
Further in Padma Purana we find,
| | (: || | ( ( : | |H|, *....|H|
Yo Brahma sah hari Prokto yo hari sah maheshwarah Ya kali saiv Krishna..
The one who is Brahmaa, that is Hari and the one who is Hari, he himself is Shiva. The one who is
Kali, the same is Krishna and the one who is Krishna is kali. Those who differentiate between
forms of God, can not understand me well.
Page 194 of 400
| |F | H33 *3 = 1| 3 F| | H H||H|
|| 1 |
trayi sankhyam yogah pasupati matam vaishnavamiti prabhinne prasthane paramidamadah
pathyamiti ca, rucinam vaicitryad riju kutila nana pathajusham nrinameko gamyas tvamsasi
payasa marnava iva.
Different paths (to realization) arc enjoined by the three Vedas, by Sankhya, Yoga, Pashupata
(Shaiva) (doctrine and Vaishnava Shastras. People follow different paths, straight or crooked,
according to their temperament, depending on which they consider best, or most appropriate--and
reach You alone just as rivers enter the ocean.
We find similar verses in Upanishads
He (Brahman) is Brahmaa, he is Siva, he is Indra, He is the imperishable, the supreme majesty,
the self-effulgent; He is Vishnu, he is prana, He is time, He is fire, He is the moon. - Kaivalya
Upanishad 8
The gods are united in Brahman or Iswara, i.e. they are non-different from Brahman or krishna or
Iswara - Svetasvatara Upanishad IV.17
If Vaishnava-s say the Shiva is demi-god and not Ishvara, then it is completely wrong as there are
many hyms dedicated to Lord Shiva / Lord Rudra in veda-s which is the final authority
Lord Shiva appears as Rudra in the Vedas and is glorified in many texts of the Vedas. One of the
most powerful of the Veda Mantras appear in Rigveda 7:59:12. It is known as the
Mahamrityunjaya Mantram. It also appears in Sukla Yajur Veda (3.60) and Krishna Yajur Veda
(Taittiriya Samhita) 1.8.6.i.
'Tryambakam Yamaha sugandhim pusti vardhanam
Urvarukamiva bandhanan mrtyormoukshiya ma'amrtat.'
'We worship and adore you, O three-eyed one, You are sweet gladness, the fragrance of life, who
nourishes us, restores our health, and causes us to thrive. As, in due time, the stem of the
cucumber weakens and the gourd is freed from the vine, similarly free us from attachment and
death, and do not withhold immortality.'
In the entire te4t of 1e*a#, Shi)a i# the only "o* foun* fit to "rant #al)ation from cycle
of birth an* *eath$ The 1e*a &i#hi# ha)e not a#%e* any other 7o*# in the 1e*a# for
Mo%#ham .Sal)ation/$ How can a Eemi-"o* "rant #al)ation? That "oe# a"ain#t the
theory of ,rahman in Hin*ui#m$ Eoe#nt it?
("assifications of )uranas in )ad$a )urana and 7ats&a )urana
We find the puranas are classified in Padma Purana and in Mastya purana. Matsya Purana
classifies differently.
Page 195 of 400
Understanding Advaita - Classifications of Puranas in Padma Purana and Matsya Purana
Padma Purana, Uttara-khanda, 236.18-21
vaisnavanam naradiyam ca tatha bhagavatam subham
garudam ca tatha padmam varaham subha-darsane
sattvikani puranani vijneyani subhani vai
brahmandam brahma-vaivarta markandeyam tathaiva ca
bhavisyam vamanam brahmam rajasani nibodha me
matsyam kaurmam tatha laingam saivam skandam tathaiva ca
agneyam ca sad etani tamasani nibodha me
" O beautiful lady, one should know that the Visnu, Naradiya, Bhagavata, Garuda, Padma and
Varaha are all in the mode of goodness. The Brahmanda, Brahma-vaivarta, Markandeya, Bhavisya,
Vamana and Brahma are in the mode of passion. The Matsya, Kurma, Linga, Siva, Skanda and
Agni are in the mode of ignorance."
Matsya Purana 190.13-14 says,
"The glory of Hari is greater in sattvika scripture; the glory of Brahma is greater in rajasika
scriptures; and that of Agni and Siva greater in tamasika scriptures. In mixed scriptures the glory
of Sarasvati and the pitrs is said to be greater."
Another padma classification in padma purana is
According to Suta, all the Puranas are nothing but the mediums through which Sri Hari manifests
himself
1. Brahma Purana is said to be the forhead of Sri Hari,
2. Padma Purana is said to be the 'heart' of Sri Hari,
3. Vishnu Purana is said to be the 'right arm' of Sri Hari.
4. Shiva Purana is said to be the 'left arm' of Sri Hari.
5. Srimad Bhagawat is said to be his 'thigh',
6. Narada Purana is said to be his 'navel',
7. Markendeya Purana is said to be his 'right-foot'.
8. Agni Purana is said to be his 'left foot',
9. Bhavishya Purana is said to be his 'right-knee',
10.Brahma Vaivrata Purana is said to be his 'left-knee'.
11.Linga Purana is said to be his 'right ankle',
12.Varaha Purana is said to be his 'left ankle',
13.Skanda Purana is said to be the hair on the body of 'Sri Hari'.
14.Vamana Purana is said to be his 'skin'.
15.Kurma Purana is said to be his 'back'.
Page 196 of 400
16.Matsya Purana is said to be his 'stomach'.
17.Garuda Purana is said to be his 'bone-marrow'.
18.Brahmanda Purana is said to be his 'bone'.
So, all the 0urana# bein" manife#tation of *ifferent part# of Sri Hari# bo*y are )ery
#acre* an* capable of be#towin" #al)ation$
5or a bo*y to function properly, all part# are important$
Sour!e7 8adma 8uarana, S$arga Khand, (nternational )ita So!iety
:our(e$ -adma -uarana, :1arga F6and, International 9ita :o(iety
A((ording to -adma -urana, t6ere 1as 3ust one purana, 16i(6 1as split &y B6aga%an Veda Vyasa.
7ora" of the stor& is $ore i$!ortant than the stor& itse"f. # a$ not aware of an& stor& in an& !urana, 2e it
ta$asic !urana, in which fina""& adhar$a wins over dhar$a.
I" 1e read a %erse "rom B6aga%at -urana (1.1.2), 16i(6 says t6at only &6aga%at is enoug6, t6en it means t6ere is
no meaning o" reading any s6ruti or smriti. *6y 1ould a(6arya#s 1rite (ommentaries on prast6antraiyi. 86e
1ords are not to &e ta+en literally. It is 3ust glori"i(ation or a praise o" B6aga%at -urana.
:B 1.1.2lmnopqrsrqturvrwsxyz{qqurqxzxn|}{wsx~xsxr}xw{uro{srux{qqtonsx~{srsx}z{~{s{|uy{
propounds t6e 6ig6est trut6, 16i(6 is understanda&le &y t6ose de%otees 16o are "ully pure in 6eart. 86e 6ig6est
trut6 is reality distinguis6ed "rom illusion "or t6e 1el"are o" all. :u(6 trut6 uproots t6e t6ree"old miseries. 5his
2eautifu" 'hMavata$, co$!i"ed 2& the reat sae V&Msadeva Gin his $aturit&H, is sufficient in itse"f for
>od rea"iIation. 6hat is the need of an& other scri!tureC As soon as one attenti%ely and su&missi%ely 6ears
t6e message o" B6Wga%atam, &y t6is (ulture o" +no1ledge t6e :upreme !ord is esta&lis6ed 1it6in 6is 6eart.
onsidering a&o%e points and (laims a&out padma purana &eing (orrupted or interpolated or e7trapolated, i" at
all somet6ing needs to &e dis(arded on &asis o" du&ious aut6ority, t6en it 6as to &e "e1 %erses o" (lassi"i(ation,
16i(6 are t6e &asis o" re3e(ting parts o" s6ruti#s, smriti#s, %eda#s, purA/a#s or e%en t6e 16ole 8amasi( purA/a#s.
8o add to it, a detailed analysis o" :6an+ara B6as6ya o" Vis6nu :a6asranama is done. 86ere are re"eren(es o" as
many as 12 -urA/a#s.
Interpolations in -adma -urA/a
As e7plained earlier, t6e %erses (ategoriKing %arious purA/a#s as :att%i+, 8Amasi( and 0A3asi( and t6en later on
saying t6at tAmasi( purA/a#s lead one to 6ell are (onsidered to &e later interpolations. In t6e (ommentary on
Vis6nu :a6asranama, our a(6arya 6as mentioned as mu(6 as 12 -urA/a#s, 3 &eing 4p#-urA/a#s. A detailed study
Page 197 of 400
Understanding Advaita - Interpolations in Padma PurANa
(an &e "ound in t6e page 0e"eren(es (ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama
VidyAra/ya :%ami 6as 1ritten a (ommentary on :uta :am6itA, a part o" :+anda -urA/a &y t6e name 8atparya
.ipi+A. :uta :am6itA is 6ig6ly re%ered &y Ad%aitins. :uta :am6ita is %ery li&eral in tea(6ings. Ane instan(e (an &e
"ound 6ere. It says,
L5he wise sa& that each of these sastras is intended for a !articu"ar c"ass accordin to the individua"
%ua"ification, not a"" for one.L (:+anda#-urana, :uta#:am6ita, Ga3na#Vai&6a%a#F6anda, 22nd ad6yaya).
Adi :6an+ara B6aga%adpAda (ites :+anda -urA/a, (ategoriKed as 8Amasi( purA/a in today?s %ersion o" -adma
-urA/a, (ontains :ri 9uru 9ita, 16i(6 is 6ig6ly re%ered &y all.
)indings related to -adma -uranas are$
86ere is a mention o" -adma -urana. Version a%aila&le today (ontains %erses on B.23B.=#11 (Bengali Version) t6at
are used to a((use 6im (Adi :6an+ara) and ad%aita. !ater %erses (ategoriKes -uranas as :att%i+, 0a3asi( and
8amasi(. )urt6er t6e %erses say t6at 8amasi( -uranas, 16i(6 eulogiKe :6i%a, lead one to 6ell. I" t6ose %erses 1ere
a%aila&le during 6is time, I do not t6in+ 6e 1ould 6a%e (ited re"eren(es "rom t6em i.e. !inga -urana and :6i%a
-urana. 0a3asi( -uranas praises Bra6ma, and 1e "ind Bra6ma -urana as 0a3asi(. 86is (learly s6o1s t6at t6e
(ontro%ersial %erses 1ere a&sent during 6is time. 8o add to it, 6is dire(t and immediate dis(iples did not re"uted
any o" t6e a((usations against our a(6arya or ad%aita. 86is type o" a((usations (annot &e ignored. !a(+ o"
re"utation o" 6is dire(t dis(iple indi(ates a&sen(e o" t6ese %erses during t6eir time. It implies t6at t6e %erses are
interpolation. 2atsya -urana (ontains di""erent (lassi"i(ation. 8o add to it, -adma -urana is (onsidered as most
(orrupted -urana, spe(ially t6e uttara F6anda. 86is is &e(ause t6ere are t1o %ersion a%aila&le , Bengali and
:out6 Indian, ea(6 di""ering in (ontent says s(6olars. :1iping "rom :an+rit to Bengali and &a(+ to :ans+rit (ould
6a%e &een t6e (ause o" (orruption. Bengalis o"ten repla(e ]%O 1it6 ]&O e.g. Budd6a ]Vi6arO (6anged ]Bi6arO. ]VangaO
(6anged to ]BengaO, 16i(6 got (6anged to ]BengalO. ]Vanga Band6uO (6anged to ]Banga Band6uO.
Anot6er (on"li(ting t6ing a&out -adma -urana is t6e %erses des(ri&ing num&er o" %erses o" %arious -uranas.
A((ording to -adma -urana, Vis6nu -urana, 16i(6 is (onsidered !east 8empered and older t6an ot6er -uranas,
6as 23,000 %erses, 6o1e%er t6e e7tant %ersion only 6as B000 %erses. (:ome say =000 %erses. ) 86is (ould mean
t6at eit6er ma3or part o" Vis6nu -urana is lost or t6ere is (orruption is -adma -urana.
:6i%a is none ot6er t6an Bra6man
At6ar%a :iras 4panis6ad # '.2 says
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=udra is one and on"& one. 5here is none second to hi$. @e rules all 1orlds &y 6is po1er. @e per%ades "ully in
all &eings. @e is t6e one 16o, at t6e time o" deluge, a&sor&s all &eings. @e is t6e one 16o (reates all &eings and
up+eep?s t6em.
In t6e Vedas,!ord :i%a is praised &y 300 names in /ama+am. 130 &oons are see+ed "rom @im in 6ama+am. 6e is
t6e only 9od praised in t6e entire %edas as 2a6ade%a, Vis61es61ara and Isana and >es61ara. *6ile t6e ot6er
9ods in t6e Vedas 6a%e only :u+t6ams (-raising o" t6eir 5ualities) t6ere are e7tensi%e /ama+ams (:alutations in
Vedi( )ormat) "or 0udra (:i%a).
:%etas%atara 4panis6ad # 4$1C.
'6hen there is no darkness of inorance, there is no da& or niht, neither 2ein nor non+2einF the !ure
Siva a"one e0ists. 86at immuta&le 0eality is t6e meaning o" L86atLR It is adored &y t6e :un. )rom It 6as
pro(eeded t6e an(ient 1isdom.
It is (lear "rom t6e de"inition o" :6i%a t6at :6i%a is none o" t6an Bra6man.
Anya-devata )orshi", Vaik#ntha and "aram "ada in 9ita
In t6is arti(le, 1e 1ill (o%er interpretations o" Anya#de%ata, pada and d6Ama &y A(6Arya#s o" di""erent Vais6na%a
sampradaya
An&a+devata 6orshi!
Vais6na%a#s say t6at t6ey do not 1ors6ip anya#de%ata (ot6er 9ods), as Fris6na (Vi:6/u H /ArAya/a) is t6e
:upreme 9od6ead. In support o" t6eir (laim, t6ey (ite a %erse 9.2' "rom B6aga%ad 9ita.
|=3 3| | 3 =|=3 3 3|1
3| |=3 37| |=3 |H|s | 119.2'11
yWnti dZ%a%ratW dZ%Wn pit nyWnti pit %ratW .
&6tWni yWnti &6tZ3yW yWnti madyW3in\.pi mWm..9.2'..
>nglis6 translation &y :1ami 9am&6irananda
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Understanding Advaita - Anya-devata worship, Vaikuntha and param pada in Gita
9.2' Votaries o" t6e gods rea(6 t6e godsR t6e %otaries o" t6e manes go to t6e manesR t6e 1ors6ippers o" t6e
Beings rea(6 t6e BeingsR and t6ose 16o 1ors6ip 2e rea(6 2e.
A0
9.2' *ors6ippers o" t6e gods (de%ata#s (de%a#s) as(end and stay in de%a#lo+aR t6e 1ors6ippers o" t6e an(estors
(staying on (6andra#lo+a) go to t6e manes ((6andra#lo+a)R t6e 1ors6ippers o" t6e 96osts (&64ta, pi:A(a) rea(6
t6eir lo+aR and t6ose 16o 1ors6ip 2e (Is6%ara) rea(6 2e.
8ote* .e%a#lo+a means 6ea%en. 6andra means moon. !o+a (an &e ta+en as +ingdom. ;ust li+e t6ere is eart6
+ingdom, t6ere is sun#+ingdom, moon#+ingdom, et(.
:ri 0AmAnu3a e7plains t6e meaning o" t6e 1ord ?Vrita? mean ?1ill?.
86e 1ors6ip 6ere re"ers to +Amya#+arma i.e. 1ors6ipping done 1it6 some o&3e(ti%e in mind i.e. to "ul"ill our
desires or "or pea(e and spiritual progress o" our an(estors. 86ere are rituals mentioned in %erses 16i(6
mimAmsa+a#s "ollo1. 86ey do not (onsider t6at all a(tions and t6eir "ruits 6as to &e surrendered to Is6%ara.
86ey t6in+ t6at %eda#s gi%e us "ruits o" rituals and in general %eda#s gi%e "ruits o" our deeds. B6aga%ad 9ita is
t6e essen(e o" 4panis6ads and 6en(e it is a mo+s6a s6astra. 9ita is not d6arma#s6astra#s 16i(6 tea(6 us
religious o&ser%an(es, nor it is an agama, 16i(6 deals 1it6 idol 1ors6ip, temple (onstru(tion and (onse(ration
o" deities. !i+e t6e upanis6ads, 9ita also tal+s a&out renoun(ing %edi( rites. In t6is (onte7t, t6e %erse under
dis(ussion says t6at instead o" 1ors6ipping ot6er 9ods "or personal &ene"its or e%en "or uni%ersal &ene"it, one
s6ould 1ors6ip Is6%ara. It s6ould &e noted t6at a see+er, 16o 6as puri"ied 6is mind &y doing %edi( rites and
rituals 6as to drop t6e %ery +arma t6at ga%e 6im inner purity and mo%e a6ead to Atma ;nana. @en(e %edi( rites
and ot6er +inds o" 1ors6ips are dis(ouraged &y B6aga%an "o a de%otee 16o li%es 6is li"e only and only "or
Is6%ara and 1ants not6ing else.
It s6ould &e noted t6at t6e %erse does not (ontain t6e 1ord ?Vai+unt6a?. *e 6a%e pi(+ed up t6is %erse as t6is
%erse spe(i"i(ally deals 1it6 doing 1ors6ip and as a merit o" 1ors6ip, one attains or stays in t6e lo+a o" a deity
1ors6ipped. In ot6er 1ords, t6is %erse tal+s a&out de%ata#1ors6ip and t6eir lo+a#s. Findly note t6at t6e 1ord
used &y B6aga%an is not ?my lo+a?. B6aga%an says, t6ose 16o 1ors6ip me attain ?2e?. /one o" t6e a(6arya#s
6a%e translated t6e 1ord ?me? as ?lo+a?. All a(6arya#s in(lude Adi :6an+ara, "our Vais6na% a(6arya#s, :6reed6ar
:%ami (6id (ommentary is a((epted &y /im&ar+a sampradAya) and A&6ina%a 9upta (Fas6mir :6ai%ism).
It s6ould &e noted t6at :6i%a is (onsidered as Is6%ara and not 3ust a de%ata (demi#9od). @en(e t6is %erse
e7(ludes :6i%a H 0udra. /one o" t6e a(6arya#s 6a%e (lari"ied on t6is %erse t6at Is6%ara (:6i%a) is also anya
de%ata in t6is %erse. 8ypi(ally, :ri 0udram is ad%ised to &e daily (6anted e%en &y t6e Vais6na%a#s. *6ile
studying agama#s, 16i(6 deal 1it6 pro(edures o" temple 1ors6ip, one s(6ool tea(6es &ot6 s6ai%a and
%ais6na%a agama#s. A((ording to Fan(6i -arama(6arya, 16ile learning VAil6Anasa, a Vais6na%a agama (ot6er
&eing pAn(6arAtra), Bra6mins (ondu(ted pu3a in :6i%a temples are are (alled :6i%ayogins. 4nder t6e same
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roo" (g6a8i+A#s, &ig s(6ool tea(6ing %arious su&3e(ts), %ais6na%a and s6ai%a agamas 1ere taug6t (:our(e$ 9uru
8radition, -age 1'3).
*e 1ill "ind t6at no16ere in 9ita t6ere is a des(ription or e%en t6e mention o" t6e 1ord Vai+unt6a. I am not
a1are o" 4panis6ads, 16i(6 tal+ a&out Vai+unt6a, at least not t6e prin(iple upanis6ads.
)ada
Verses (ontaining t6e 1ord ?padam? are 2.'1, C.11, 1'.4, 1'.', 1C.'B
In B9 C.11, a(6Arya#s e7plain t6e meaning o" t6e 1ord ?pada? () or ?pada2? H ?pada.m ( ).
8ote* ?pada? () or ?pada2? H ?pada.m ( ) # note t6e di""eren(e is anus%Ara (dot) a&o%e t6e 1ord pada in
se(ond spelling. 86is is denoted in transliteration as ?.m? or ?2?
:ri 0AmAnu3a e7plains us t6e meaning o" ?pada? as, ?*6at is attained &y t6e mind as its goal is (alled ?pada??
:ri 2ad6%a e7plains us t6e meaning o" ?pada? as, ?:in(e t6e aspirants attain t6at (ons(iousness it is +no1n as
pada.m? and ?
)ull (ommentary o" t6e %erse is $
86e ultimate goal to &e attained is e7plained &y !ord Fris6na in t6is %erse. :in(e t6e aspirants attain t6at
(ons(iousness it is +no1n as padam or state and on(e t6at state is rea(6ed it is designated &y t6e 1ord
?%isanti? meaning to enter. 86e /arada -urana states$ 86at t6e ultimate goal to &e attained is !ord Fris6na is
(on"irmed in t6e Vedi( s(riptures. :in(e t6at (ons(iousness is a(6ie%ed &y t6e as(eti(s, it is +no1n as padam.
/o1 &egins t6e summation.
Bra6ma(arya or %oluntary (eli&a(y "or spiritual purposes denotes attuning one?s (ons(iousness in "ull de%otion
to t6e :upreme !ord e7(luding e%eryt6ing else.
:our(e
:ri :rid6ara :%ami e7plains a+s6ara as pra/a%a A2.
!ord Fris6na spea+s t6is %erse 1it6 a %ie1 to instru(t 6o1 t6e pre(eding pra(ti(e is &ased on t6e sa(red
sylla&le A2 16i(6 is t6e most dearest and nearest b1c trans(endental sound %i&ration o" t6e :upreme !ord.
:ans+rit (ommentary is
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Understanding Advaita - Anya-devata worship, Vaikuntha and param pada in Gita
? H|||| |||=3 3H||3 ## H31? . I" 1e split t6e %erse 1e get
H#||# #H|#|#=3 #13# 3H|3 # H #3
b1c 86e 1ord antaranga (an &e de"ined as antar#anga. Antar means ?inner? and anga means ?organ?. In
re"eren(e to (onte7t 1it6 B9 =.C, 1e (an ta+e t6at A2 is t6e (losest to -aramAtmA. By meaning (losest, it is
%erily t6e -aramAtmA. *e 6ear t6e 1ord ?antaranga#&6a+ta?
*e all +no1 t6at A2 represents nirgu/a &ra6man. B6ag%an in 9ita says ?I am A2? (B9 =.C)
86e purpose o" (ommentary is to gi%e more (larity o" t6e %erse. @ere, no a(6arya 6as mentioned pada as lo+a
or as Vai+unt6a, nor do t6e re"eren(es made to Br. 4p. mention Vai+unt6a. 86e 5uestion is 16y didn?t t6ey
mention t6e 1ord %ai+unt6a, re"uted ad%aita and s6ai%ism.
:ri Adi :6an+ara mentions t6e pada, 16i(6 is t6e goal, is neit6er gross, nor su&tle, indi(ating t6at Bra6man is
&eyond des(ription.
:ri Adi :6an+ara and :ri A&6ina%a 9upta mentions pada as ?t6e goal?
ommentaries on 1'.4 and 1'.' do not des(ri&e o" any pada as lo+a, neit6er it mentions :6i%a as anya#de%ata.
>nglis6 translation o" 2ad6%a(6Arya, as "ound 6ere, (ontains e7tra 1ords$
...t6e Vedi( ap6orism neti neti meaning it is not t6is, it is not t6at (lari"ies 16at is t6e unmani"est. 0ealising
t6at t6e :upreme !ord Fris6na is t6e seperate and distin(t "rom all else is 16at ma+es @im (learly superior
and paramount. @e is t6e primal :upreme !ord, t6e only progenitor. All (reated &eings in(luding Bra6ma,
:6i%a, Indra and all t6e 300 million demigods are not6ing &ut emantions "rom @im li+e rays o" sunlig6t "rom
t6e sun.
@o1e%er, t6e sans+rit (ommentary, as a%aila&le on 9ita :uper :ite, does not say mention t6e 1ord :6i%a.
:ans+rit (ommentary &y :ri 2ad6%a(6arya
3 3 31 3| 3 3 3 H|3 *3 H|3 3 3 H
3U31|| 7P 34@| | 3 |H1 U||| H||H3 3|s=
H|s13 111S.411
||=3|( --|3111S.S11
*6ile (ommenting on B9 1C.4B, none o" t6e a(6arya#s tal+ o" Vai+unt6a. :ri 0amanu3a tal+s o" ?H|3
? (:A:%ata.m padam a%yayam), 16i(6 (ould &e (onne(ted 1it6 B9 1'.4.
@en(e 1e (an (on(lude t6at none o" t6e Vais6na%a a(6arya#s say t6at t6e param pada is Vis6nu#lo+a (6ea%enly
planet or 6ea%enly +ingdom o" !ord Vis6nu) 16i(6 is Vai+unt6a. -ada or -arampada, ?rea(6 2e? et( 6as to &e
ta+en as a state o" as 2ad6%a(6Arya says ?(ons(iousness?.
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Fena 4panis6ad says t6at ...Indra e7(elled t6an ot6er 9ods as 6e 1as t6e "irst to know t6at ?I am Bra6man?
(4.2#4.3)
B9 3.3' uses t6e 1ord ?to +no1? (9GAna (6a+:6u means eye o" +no1ledge, 16i(6 is not6ing &ut +no1ledge
itsel".
B9 9.11 and 9.13 also as+s us to +no1. B9 10.2 says t6at e%en demi#gods and great sages do not +no1 my true
nature.
6. 4p. VII#77%#2 also uses t6e 1ord ?to +no1?.
/o16ere it is mentioned ?to see?.
It is interesting to note t6at none o" t6e a(6arya#s 6a%e (onne(ted 1it6 B6Aga%at -4rA/a (:rimad B6Aga%atam
#:B).
9eSa
*ord ?desa? or ?desam? o((urs in C.21, C.2C, 1'.B
:ri 0amanu3a and :ri 2ad6%a gi%es de"inition o" d6Ama as luminosity 16i(6 means pra+A:a (pra+as6) and
pra+A:a means ;nana (Fno1ledge)
:ri 0amanu3a says$ B9 C.21 Ar t6e term ?d6ama? may signi"y ?luminosity?. And luminosity (onnotes +no1ledge.
86e essential nature o" t6e "reed sel" is &oundless +no1ledge, or supreme lig6t, 16i(6 stands in (ontrast to t6e
s6run+en +no1ledge o" t6e sel", 16en in%ol%ed in -ra+rti. 86e des(ription gi%en a&o%e is t6at o" Fai%alya, t6e
state o" sel"#luminous e7isten(e as t6e pure sel".
:rid6ara :%ami says
86e si7 (ausati%e (ase &y t6e 1ord mama meaning my is used in t6e sense o" identity as 16en one states
0a6u?s 6ead 16i(6 is all t6at remains o" 0a6u, it means only t6at. 5herefore <ord 1rishna, ,i$se"f is
the !ara$a$ ati$ and no other. 86is is t6e purport.
*6ile (ommenting on t6e %erse B9 C.2C, none o" t6e a(6arya#s 6a%e e7plained t6e meaning o" ?des6a? or ?de:a?
In B9 1'.B :ri 0amanu3a e7plains lig6t (-ra+as6a i.e. Fno1ledge as
86e suprema(y o" t6is lig6t (i.e., indi%idual sel") (onsists in its (apa(ity to illumine t6e lig6t o" +no1ledge.
Fno1ledge alone (an illuminate all t6ings (in(luding t6e lig6t o" t6e sun 16i(6 s6eds only p6ysi(al lig6t on
o&3e(ts.).
)rom t6e a&o%e e7planation, 16at I 6a%e (on(luded is t6at t6e param pada, d6Ama is lig6t, 16i(6 is
+no1ledge, 16i(6 is state o" (ons(iousness.
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Understanding Advaita - Shiva and adoption of Nahi Ninda Nyaya by acharyas
:6i%a and adoption o" /a6i /inda /yaya &y a(6aryas
*e 1ill "o(us on anot6er aspe(t o" t6is topi(. 86e adoption o" /A6I /indA nyAya &y a(6aryas. /a6i /inda
/yaya is a nyaya o" tar+a s6astra, 16i(6 says t6at ?2y p6ilosop6y is true, I do not spea+ ill o" ot6ers? $) . In
s6ort t6ere is no attempt to denigrate any deity.
I" you 6a%e noti(ed in all t6ese %erses, you 1ont "ind a single statement t6at 1ill say # .o not 1ors6ip :6i%a,
:6i%a is a .emi#9od, It is sin to 1ors6ip :6i%a, et( in -rast6Antraya &6A:ya. :in(e tea(6ings o" saints (annot &e
di""erent t6en t6eir li"e and t6eir p6ilosop6y t6ey are prea(6ing, t6eir p6ilosop6y 6as to &e re"le(ted in t6eir
(ommentaries, as (ommentaries on prast6AntrayI are (onsidered as ?undou&tedly aut6enti(?. I" any tea(6ing
&y a later saint, or 1or+s attri&uted to t6em are against t6eir (ommentaries or (ontradi(t t6eir p6ilosop6y in
(ommentaries on -rast6AntrayI, t6en t6eir aut6enti(ity 6as to &e dou&ted and t6ey 6a%e to &e dis(arded. 86is
is a (ommon approa(6 &y all s(6olars irrespe(ti%e o" t6e sampradAya t6ey &elong.
*it6 t6is in lig6t, please re#read t6e a&o%e %erses and (ommentaries &y re%ered a(6arya. Gou 1ill noti(e t6at
t6ere is no denigration o" anya#de%atA e%en in t6e %erse B9 9.2' and ot6er related %erses t6at 1e 6a%e
e7amined.
Ane may argue t6at t6ere are statements li+e # Fr:6/a is supreme or /ArAya/a is supreme or in %eda#s 1e
"ind 1ord li+e ?/ArAya/a param?. .oes t6is not automati(ally dis5uali"y anya#de%atA#s< does t6is not mean
t6at t6ere anya#de%atA#s are demi#gods and only nArAya/a is t6e supreme.
I" 1e o&ser%e (are"ully, t6en t6ese %erses or statements &y A(Arya#s say t6at /ArAya/a is supreme. It denotes
one#pointedness in de%otion. 86ey 6a%e not passed on any negati%e statements li+e :6i%a is .emi#9od,
1ors6ipping 6im is sin. :in(e t6e (ommentaries are personal opinion and not 1ords o" %eda#s, A(Arya#s are
"ree to 1rite 16at t6ey 1ant. It s6ould also &e noted t6at in order to de"end t6eir p6ilosop6ies, t6ey may 6a%e
re"uted arguments put "ort6 &y ri%al sampradAya#s &e it ad%aita or :6ai%a. But 1e do not "ind any derogatory
1ords or any negati%e statements in (ommentaries on -rast6AntrayI.
8o "o(us on one aspe(t &ut in t6is pro(ess, not to denigrate ot6er aspe(t is (alled a ?nA6I nindA nyAya?.
*ors6ip only /ArAya/a, as 6e is :upreme # is a positi%e statement
*ors6ip only /ArAya/a and none else, as 6e is supreme # is also not derogatory. @en(e t6is is also a positi%e
statement B48
*ors6ip only /ArAya/a and none else, as 6e is supreme. *ors6ipping anya de%atA li+e :6i%a, 16o is a demo#
god is a sin # is a negati%e statement.
Ane may say t6at it automati(ally implies t6at anya#de%ata in(ludes e%eryone e7(ept Fris6na. But t6ere is a
di""eren(e.
*6en I say # :pea+ t6e trut6
I am spea+ing positi%ely
*6en I say # :pea+ t6e trut6 and do not spea+ lie
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86ere is &ot6 positi%e and negati%e upades6a. 86ere is tig6t logi( 16ere t6ere is no es(ape 1indo1.
I t6in+ t6ey adopted a na6i ninda nyaya.
It?s 3ust Fris6na Fris6na Fris6na and not6ing else. 2ind does not t6in+ o" anyt6ing else. :6i%a automati(ally
drops as one (an surrender to only one "orm o" 9od.
*e also "ind 0udra as supreme in Veda#s. I" t6ere 1as no su(6 statement, t6en 1e 1ould 6a%e no (on"usion, and
also no ot6er pat6. But t6is is not so. @en(e 1e 6a%e to adopt nA6I nindA nyAya, to spea+ only and only o" one
9od and not to denigrate any deity. Vais6na%a is not a p4r/a %edi( sampradAya, as t6ey do not a((ept superiority
o" 0udra H :6i%a.
As a rule, 16ate%er is superior 6as to go to :riman /ArAya/a,
>lse, it 6as to &e interpreted in a 1ay t6at it goes to :riman /ArAya/a (6ere (omes part and 16ole
p6ilosop6y and (on(ept o" antaryAmI. It also ma+es one use 9rammar to deri%e t6e meaning in su(6 a
1ay t6at t6e (entral deity o" glori"i(ation o" t6e %erse 5uoted )
I" it is not possi&le to some6o1 (on%in(e t6at t6e %erse is not glori"ying :riman /ArAya/a, t6en it 6as to
&e dis(arded. (An interpolation, 16i(6 is negati%e is to pro%e t6e %erse is interpolated or to a((use or to
denigrate ot6er deities)
I 6ope to (on%ey t6at a(6aryas (annot 6a%e a negati%e approa(6 and (annot a((use. An a((user (annot &e a
matured &6a+ta. A &6a+ta (annot 6a%e lo1er emotions. @en(e all su(6 negati%e emotions are mis(6ie" o"
dis(iples. >%en i" one s6o1s 5uote "rom -rast6Antrayi, I 1ould not a((ept it as it 1ill s6o1s a(6arya in &ad lig6t.
86e e7(eption is 2ad6%a(6arya 16o at many pla(es 6as denigrated :6i%a and tamasi( puranas or may&e it is t6e
mis(6ie" o" early mad6%as to interpolate 6is &6as6ya.
>a(6 "orm o" 9od 6as distin(ti%e -ersonality
@anuman only (6anted 0Ama /ama and not Fris6na /Ama. *6en Fris6na appeared, 6e re5uested B6aga%an to
gi%e dars6an as 0ama
2eera Bai (6anted only Fris6na?s name. :6e 1ould not (6ant 0Ama /ama nor /arasim6 nAma
5houh a"" avatars of Vishnu are one and the sa$e, $ind can concentrate on on"& one for$.
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Understanding Advaita - Each form of God has distinctive Personality
I t6in+ t6is is one o" t6e reason 16y 1e 6a%e di""erent sa6asranama?s "or Vis6nu, 0ama, Fris6na, !a7mi#/arsim6a
and stotra#s dedi(ated to ea(6 "orm o" 9od. 86oug6 you (an te(6ni(ally say all "orms o" Vis6nu are one and same,
still t6ey 6a%e distin(ti%e personality.
0ama 1ould not do t6at Fris6na did, 6e 1ould not play "lute, nor 1ould play politi(s (16i(6 1as ne(essary and
not against d6arma), et(. 0ama 1ould not do 16at -aras6urama did nor did 0ama li%ed li+e an A%ad6oot.
'I' or 'Me' in Gita can be taken as 'Brahman'
Upadeshas are given considering the mindset of questioner. 'Atman' is sometimes referred to as
body, mind, Intellect, ego, Jiva or Brahman.
e.g.
I am sick, I = Body
I am bored, I = Mind
I am intelligent, I = Buddhi
You are hurting me, I = Ego
I am a part and God is full (pUrNa) OR I am the enjoyer of Fruits of Karma, I = Jiva
I am Sat-Chit-Anand OR, I am Shiva OR, I am formless, attributeless, substratum of entire universe,
I = Brahman or Atman
7ita ,hASya on )er#e ;$=>
=| {| |H| | 11
|* 4|| |119.2411
manman bhava madbhakt madyj m namaskuru.
mmvai yasi yuktvaivamtmna matparya a ..9.34
9.34 Having your mind fixed on Me, be devoted to Me, sacrifice to Me, and bow down to Me. By
concentrating your mind and accepting Me as the supreme Goal, you shall surely attain Me who am
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thus the Self.
Shankara Bhasya
English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary)
9.34 Manmana bhava, have your mind fixed on Me; Here Ast. adds the word vasudeva.-Tr and
also be madbhakah, devoted to Me. Madyaji, sacrifice to Me, be engaged in sacrificing to Me. And
namaskuru, bow down; only mam, to Me. Yuktva, by concentrating your mind; and mat-
parayanah, by accepting Me as the supreme Goal; esyasi eva, you shall surely attain; mam, Me
who am God. You shall attain Me evam atmanam, who am thus the Self: I indeed am the Self of
all the beings, and am also the supreme Goal. You shall attain Me who am such. In thi# way, the
wor* atmanam .Self/ i# to be connecte* with the prece*in" wor* mam .Me/$ This is the
purport.
There are more examples in Gita.
Bhagavan in Gita 18.66 says,
|=7 | H H1
( | || |H*| | H 1118.6611
18.66 Abandoning all duties, take refuge in Me alone: I will liberate thee from all sins; grieve not.
Here, the word 'H'1 can be translated as 'go', but most people translate it as 'come'
So the translation will be:
18:66, Leaving all dharma (varNa, Ashrama and ordinary dharma), go to my refuge only and I will
make you free from all sins and grant you moksha.
How can it be tran#late* in the way?
murthy is not bhagavan. If mUrtI is bhagavan then whose 'AvAhana' is done. Why do you concecrate
an idol (prANapratisthA)?
When we go to temple, we join hands, bow our head and close our eyes. If you are going to temple
to 'see' God, then why do we close our eyes? Because, God is inside us. So one has to go deep
within to know God. Krishna says 'Ishwara is everywhere, but specifically present in the heart of all'
(BG: 18:61). Also note that the word' Ishwara' which is generic is used. This means, all trinity and
Page 207 of 400
Understanding Advaita - 'I' or 'Me' in Gita can be taken as 'Brahman'
the ones who are worshiped as Ishwara like Ganesha, Skanda and tri-devis (consorts of trinity).
bhagavan SivA showed his virat svarUpa to bhagavan rAma and pulled, withdrew all god (anya-
devata) inside him. Krishna in gitA also says that all the offerings offered to anya-devata (other
demi-gods) finally come to 'me'. Krishna also said that those who worship demi-gods go to their
adobe, but those who worship me, come to me adobe (7:23) bhagavan Krishna also showed virat
svarupa to Arjuna. Remember both Arjuna and Rama had to be given 'divya chakshu' (divine eyes)
to see the mega cosmic form of Lord.
When we go to temple, we say that I am going for Dev-Darshan. What is darshan? Is it 'to see' or 'to
know'. The crude meaning is to see. But the actual meaning is to know. Six systems of philosophies
are called 'darSana SAstra' and the knower is called 'darSana SAstrI'. So who is 'darSana SAstrI' the
one who has 'seen shastras' or 'knows shastras' ? Think. I guess you know the truth.
So one can to go deep within. As earlier explained, 'I' can be taken as both 'Ishwara' and 'Brahman'.
How can I be ta%en a# brahman?
This is evident from the fact that Ishrwara is always in communion with Brahman and is technically
not different from Brahman. We can also refer to various shastras and other Gitas in which 'I' is said
from Atma-bhAva or brahma-bhAva e.g. Yoga vasisTa, Shiva gitA, rAma gitA, gurU gitA, rIbhU gitA,
aShTAvakra gitA, etc. You can find the verses in the section 'Advaita in Shastras'. Remember,
Krushna is not only God, but is gurU. Even Krishna and Rama had sat at the feet of gurU and gained
jnAna.
Slokas (verses) in which Krishna talks about himself and vasudeva
*|| | |s1 |s|| H1
||!( | ||H| 1110.3711
v n vsudv.smi p avn dhana jaya . d
munnmapyaha vysa kavnmusan kavi ..10.37..
10.37 !f the )r#ni# .The clan to which Sri %ri#hna belon"e*, %nown otherwi#e a# the
Page 208 of 400
8a*a)a#/$ I am 1a#u*e)a; of the Pandavas, Dhananjaya (Arjuna). And of the wise, I am Vyasa; of
the omniscient, the omniscient Usanas, the poet, the seer of past present and future (Sukracharya,
Guru of asuras).
8ote* 4sanas is translated &y &ot6 :1ami :i%ananda (o" di%ine li"e so(iety) and Adi :6an+ara(6arya in t6eir
(ommentaries as :u+ra(6arya. 2eaning o" ?Vrsnis? is ta+en "rom translation &y :1ami 96am&6irananda (o"
Ad%aita As6ram). Fa%inAma and t6e 1ords ?seer o" past, present and "uture? are ta+en "rom Adi :6an+ara(6arya?s
(ommentary
@en(e ta+ing ?I? or ?2e? said &y &6aga%an as ?Atma#&6a%a? 1ill not &e 1rong. 86is does not mean t6at any ot6er
interpretation is 1rong. ?2e? ta+en &y %ais6na%as as Fris6na is "ine. 8rue ad%aitin 1ill not "ig6t.
4(| H=|=3 7||=| 31
| 3 (|| H 11=.1911
&a6nW 3anmanWmantZ 3VWna%WnmW prapadyatZ.
%WsudZ%a sar%amiti sa ma6WtmW sudurla&6a ..=.19..
=.19 At t6e end o" many &irt6s t6e 1ise man (omes to 2e, realising t6at all t6is is Vasude%a (t6e innermost :el")R
su(6 a great soul (2a6atma) is %ery 6ard to "ind.
Adi :6an+ara(6arya?s (ommentary 1ill ma+e it more (lear
Sanskrit co$$entar&*
## 4(| H=| 7|| 1|||| =3 |B| 7|| |B|7| | | || H3 31
< | 31 7 || | || 33, (||R 3 = 13, | |1 3
H , ? *|| (P ? 3 ( 3 11H | | 3d| |3 ## 11=.1911
An"ish 5rans"ation
=.19 Ante, at t6e end, a"ter t6e (ompletionR &a6unam, o" manyR 3anmanam, &irt6s, 16i(6 &e(me t6e repository "or
Page 209 of 400
a((umulating Ast. omits t6is 1ord.#8r. t6e tenden(ies leading to Fno1ledgeR 3nana%an, t6e man o" Fno1ledge,
16o 6as got 6iis Fno1ledge maturedR dire(tly prapadyate, attainsR mam, 2e, Vasude%a, 16o am t6e inmost :el"R
(realiKing)#in 16at 1ay<#iti, t6atR Vasude%a is sar%am, all. :a6, su(6 a one, 16o realiKes 2e @ere Ast. adds t6e
1ord /arayana.#8r. t6us as t6e :el" o" allR is ma6atma, a 6ig6#souled one. 86ere is none else 16o (an e5ual or
e7(el 6im.86ere"ore 6e is su#durla&6a6, %ery rare among t6ousands o" men, as it 6as &een said (in %erse 3).86e
reason 16y one does not realiKe t6at all t6is is %erily Vasude%a, t6e :el", is &eing stated$
Si$!"ified trans"ation*
=.19 At the end, after the co$!"etion of $an& 2irths, which 2eco$e the re!ositor& for accu$u"atin the
tendencies "eadin to 1now"ede, the $an of 1now"ede, who has ot this 1now"ede $atured direct"&
attains 7e, Vasudeva, who a$ the in$ost Se"fR (realiKing)#in 16at 1ay< t6atR Vasude%a is sar%am, all. su(6 a
one, 16o realiKes 2e @ere adds t6e 1ord /arayana, t6us as t6e :el" o" all is ma6atma, a 6ig6#souled one. 86ere
is none else 16o (an e5ual or e7(el 6im. 86ere"ore 6e is %ery rare among t6ousands o" men, as it 6as &een said
(in %erse 3, (6apter =). 86e reason 16y one does not realiKe t6at all t6is is %erily Vasude%a, t6e :el"...
B6aga%an in 9ita says
*|| (P 33 1
33| || =| d 3311=.311
manu yW W sa6asrZ u +a[(idyatati sid6dayZ.
yatatWmapi sid6dWnW +a[(inmW %Ztti tatt%ata ..=.3..
=.3 Among t6ousands o" men, one per(6an(e stri%es "or per"e(tionR e%en among t6ose su((ess"ul stri%ers, only
one per(6an(e +no1s 2e in essen(e (tat%a).
8ote* @ere, &6aga%an says ?+no1s? and not ?sees?. Also note t6at +no1s ?2e? in essen(e (tat%a).
!ets 6a%e a loo+ 6as B9 9.34
=| {| |H| | 1 1
|* 4|| |119.3411
Page 210 of 400
manmanW &6a%a mad&6a+t\ madyW3 mW namas+uru.
mWmZ%ai yasi yu+t%ai%amWtmWna matparWya a ..9.34..
An"ish trans"ation 2& Swa$i >a$2hirananda
9.34 @a%ing your mind "i7ed on 2e, &e de%oted to 2e, sa(ri"i(e to 2e, and &o1 do1n to 2e. By (on(entrating
your mind and a((epting 2e as t6e supreme 9oal, you s6all surely attain 2e 16o am t6us t6e :el".
In B9 9.34, Adi :6an+ara B6aga%adpAda says, ?2e? 6as to &e ta+en as ?Atman?
Sanskrit co$$entar& 2& Sri Sankarachar&a
## | 1 =| 3| { |H| HH|H 1 | 7 1 1 | 7
7* H* 4| || d 1 7 H| , ( ( | 3|| H|, | 3,
, 3 | 73 , 7* 3 3|3 4=, | 113 |( |H|| 1
||=7|H*1 |U 3 3| |{|3||*|s|11 119.3411
,indi trans"ation 2& Sri ,arikrishandas >oenka -on Sri Sankarachar&a's Sanskrit (o$$entar&.
| ( H#| | (| H|3| ( ## ) 3 =| ## $ (| |H| (|1 { ## | (| (|1 |H| ##
| (| H |H| (| $ (| 1| | 1 | d| $ H| | ## H ( H 3
$ | (| |B (| H||1 | ( (| 4 3|| H| 3 ## 1| ( , | H|
HF ( 3|| 3 |B (| H||1 | (H '| ' H 'H| ' H| 4= ( 11N.3411
An"ish trans"ation 2& Swa$i >a$2hirananda -on Sri Sankarachar&a's Sanskrit (o$$entar&.
9.34 2anmana &6a%a, 6a%e your mind "i7ed on 2eR @ere Ast. adds t6e 1ord %asude%a.#8r and also &e
mad&6a+a6, de%oted to 2e. 2adya3i, sa(ri"i(e to 2e, &e engaged in sa(ri"i(ing to 2e. And namas+uru, &o1 do1nR
only mam, to 2e. Gu+t%a, &y (on(entrating your mindR and mat#parayana6, &y a((epting 2e as t6e supreme 9oalR
esyasi e%a, you s6all surely attainR mam, 2e 16o am 9od. Gou s6all attain 2e e%am atmanam, 16o am t6us t6e
:el"$ I indeed am t6e :el" o" all t6e &eings, and am also t6e supreme 9oal. Gou s6all attain 2e 16o am su(6. In
t6is 1ay, t6e 1ord atmanam (:el") is to &e (onne(ted 1it6 t6e pre(eding 1ord mam (2e). 86is is t6e purport.
Page 211 of 400
Si$!"ified 5rans"ation
9.34 6a%e your mind "i7ed on 2e ( ?%asude%a?) and also &e de%oted to 2e. sa(ri"i(e to 2e, &e engaged in
sa(ri"i(ing to 2e. And &o1 do1n only to 2e. &y (on(entrating your mind and &y a((epting 2e as t6e supreme
9oal you s6all surely attain 2e 16o am 9od. You sha"" attain 7e who a$ thus the Se"f. # indeed a$ the Se"f
of a"" the 2eins, and a$ a"so the su!re$e >oa". You sha"" attain 7e who a$ such. #n this wa&, the word
'aat$aanaa$' -Se"f. is to 2e connected with the !recedin word '$aa$' -7e.. 5his is the !ur!ort.
Su$$ar&*
B6aga%an, 16o is t6e :el" o" all &eings, 6as to &e meditated upon 1it6 stead"ast de%otion. B6a+ta 1ill attain ?me?.
In B9 14.2B, B6aga%an says,
| |s| | 31
|=3| 3| | ~31114.2B11
mW (a y\.%ya&6i(WrZ a &6a+tiy\gZna sZ%atZ.
sa gu WnsamattyaitWn &ra6ma&6yWya +alpatZ..14.2B..
14.2B And 6e 16o ser%es 2e t6roug6 t6e uns1er%ing Goga o" .e%otion, 6e, 6a%ing gone &eyond t6ese 5ualities,
5uali"ies "or &e(oming Bra6man.
In t6e ne7t slo+a, B6aga%an says,
| ( 38|s( 31|1 1
H|31 1 1 |=31 1114.2=11
&ra6ma \ 6i prati 6W.6amam tasyW%yayasya (a. t
Page 212 of 400
[W[%atasya (a d6armasya su+6asyai+Wnti+asya (a..14.2=..
14.2= )or I am t6e A&ode o" Bra6man#t6e indestru(ti&le and immuta&le, t6e eternal, t6e .6arma and a&solute
Bliss.
Adi :6an+ara(6arya 3i (omments on t6is %erse as$
## | ( 1|3 38| ( 3383 1 3 38| ( ||1 |7H1 < 31
|H 1 | H|31 1 1 7|1 7|| |!1 1 H=F1
|=31 | 3|1|1 |=F1 | || 38|, 7| |3|
|31 3 33 ?| ~3 (|3| 1412B)? 3 3 1 | H4| | T(||H| 383
3 3 , | H ( , HH3| =|3 |1 |, H||3 ~ 1 31
| ~ ( |= 38| H1 HP1< 31 1 1 (311 ,
H|31 1 1 7|8|HH1 1 37H31 |=31 7|=331 , ?38| ( ? 3
3 3113 |( |H|| 1 ||=7|H*1 |U 3 3|
|{|3||*3 H|s|1 1114.2=11
,indi trans"ation 2& Sri ,arikrishandas >oenka -on Sri Sankarachar&a's Sanskrit (o$$entar&.
| 4| (|3| ( < | 43H|3 ( ## 4| ## ||| 38| ( 1 H 383 (| ( 38| ( , d
| =3|| ( | ) 38| ( 1 |< ( | (3 ( ## ) H| 3 ## |H|, ## |, H|3 ##
, 1F ## 7||F || |B |=3 1F |3 |(3 H= ( 3 |
38| ( 1 3 H 1||H ||| 38| =3|| (| ( R 4| | 7| (| ||F 3
(|3| ( 1 (| 4|3 ?| ~3 ? (| | ( 1 | ( ( H | H | T( H
H 3 3 (|3| ( , ( H, (| (R 4| H H|= (| (|3|1 | ( | $|
|( ) H| | (| | (| | T( ( , 3 | ~ ## (|
38| ## H (, | | (| 1 H| |< H| 3 |3 # (3 ( |H|
|3 H (| (3 ( , 3|1 3| 7|8|F H|3# | 3 (||H |=3 7| 3
H=| |, (| H ( 1 ?( 38|? ( (| d H| | ( 1114.2=11
Page 213 of 400
14.2= @i, "orR a6am, I, t6e inmost :el"R am t6e pratist6a &ra6mana6, A&ode#t6at in 16i(6 somet6ing a&ides is
pratist6a#o" Bra6man 16i(6 is t6e supreme :el". A" Bra6man o" 16at +ind< Amrtasya, o" t6at 16i(6 is
indestru(ti&leR a%yayasya, o" t6at 16i(6 is immuta&leR and sas%atasya, o" t6at 16i(6 is eternalR d6armasya, o" t6at
16i(6 is t6e .6arma, realiKa&le t6roug6 t6e Goga o" ;nana 16i(6 is (alled d6arma (%irtue)R and ai+anti+asya
su+6asya, o" t6at 16i(6 is t6e a&solute, un"ailing Bliss &y nature.:in(e t6e inmost :el" is t6e a&ode o" t6e
supreme :el"#16i(6 &y nature is immortal et(.#, t6ere"ore, t6roug6 per"e(t Fno1ledge it (t6e "ormer) is realiKed
1it6 (ertainty to &e t6e supreme :el". 86is 6as &een stated in, ?6e 5uali"ies "or &e(oming Bra6man?.86e purport is
t6is$ Indeed, t6at po1er o" 9od t6roug6 16i(6 Bra6man sets out, (omes "ort6, "or t6e purpose o" "a%ouring t6e
de%otees, et(., t6at po1er 16i(6 is Bra6man Itsel", am I. )or, a po1er and t6e possesser o" t6at po1er are non#
di""erent. Ar, &ra6man means t6e (onditioned Bra6man, sin(e It (too,) is re"erred to &y t6at 1ord. ?A" t6at
Bra6man, I 2ysel", t6e un(onditioned Bra6man#and none else#am t6e A&ode.?(86e a&ode o" Bra6man) o" 16at
5ualities< A" t6at 16i(6 is immortalR o" t6at 16i(6 6as t6e 5uality o" deat6lessnessR o" t6at 16i(6 is immuta&leR so
also, o" t6at 16i(6 is t6e eternalR 16i(6 is t6e d6arma 6a%ing t6e (6ara(teristi(s o" stead"astness in Fno1ledgeR o"
t6at 16i(6 is t6e a&solute, un5uestiona&ly (ertain Bliss &orn o" t6at (stead"astness)R#?I am t6e A&ode? is
understood.
Si$!"ified co$$entar&*
14.2= "or, I, t6e inmost :el" am t6e A&ode#t6at in 16i(6 somet6ing a&ides is pratist6a#o" Bra6man 16i(6 is t6e
supreme :el". /f 'rah$an of what kindC of that which is indestructi2"e, i$$uta2"e, and eterna"F of that
which is the 9har$a, rea"iIa2"e throuh the Yoa of 4nana 16i(6 is (alled d6arma (%irtue)R and o" t6at 16i(6
is t6e a&solute, un"ailing Bliss &y nature. :in(e t6e inmost :el" is t6e a&ode o" t6e supreme :el"#16i(6 &y nature is
immortal et(. t6ere"ore, t6roug6 per"e(t Fno1ledge it (t6e "ormer) is realiKed 1it6 (ertainty to &e t6e supreme
:el". 5his has 2een stated in, 'he %ua"ifies for 2eco$in 'rah$an'.5he !ur!ort is this* #ndeed, that !ower
of >od throuh which 'rah$an sets out, co$es forth, for the !ur!ose of favourin the devotees, etc.,
that !ower which is 'rah$an #tse"f, a$ #. ;or, a !ower and the !ossesser of that !ower are non+
different. /r, 2rah$an $eans the conditioned 'rah$an, since #t -too,. is referred to 2& that word. '/f
that 'rah$an, # 7&se"f, the unconditioned 'rah$an+and none e"se+a$ the A2ode.'(86e a&ode o" Bra6man)
o" 16at 5ualities< A" t6at 16i(6 is immortalR o" t6at 16i(6 6as t6e 5uality o" deat6lessnessR of that which is
i$$uta2"e, eterna" and dhar$a havin the characteristics of steadfastness in 1now"edeF of that which is
the a2so"ute, un%uestiona2"& certain '"iss 2orn of that -steadfastness.F+'# a$ the A2ode' is understood.
Page 214 of 400
Su$$ar& of two verses*
86e a&o%e t1o %erses indi(ate t6at Is6%ara (:agu/a Bra6man) and Bra6man are not di""erent. Fris6na
-aramAtmAn and Bra6man are not di""erent. 86roug6 +no1ledge, Bra6man (an &e realiKed. ?I? in t6e %erses
des(ri&ing -AramAtmAn (an &e ta+en as ?/irgu/a Bra6man?. :Agu/a Bra6man mani"ests t6roug6 6is mAyA and
&e(omes a(ti%e "or s6o1ing 6is gra(e, &6a+ti to 6is &elo%ed de%otees.
A &6a+ta, &y one#pointed de%otion to Fris6na -aramAtmAn (:agu/a Bra6man) (an &e(ome 5uali"ied "or attaining
Bra6man. 86is is said in t6e intro o" (6apter 1' &y Adi :6an+ara B6aga%adpAda. @en(e ?2y Ado&e? (an &e ta+en
as Bra6man. It s6ould &e noted t6at Fris6na -aramAtmAn uses t6e 1ord ?+no1s? and not ?sees?. @en(e it is
+no1ledge t6at gi%es 2o+s6a.
Aur A(6arya (ontinues "rom 6apter 14, gi%ing t6e intro o" (6apter 1', 6e says,
Be(ause t6ose doing +arma (a(tion), t6e "ruits o" +arma and ;nani?s "ruit 16i(6 is ;nana is under my (ontrol.
@en(e t6ose &6a+ta#s (de%otees), 16o 1ors6ip me, &y my gra(e, trans(end t6ree gu/a#s attains mo+s6a t6roug6
t6e pat6 o" Fno1ledge (;nana), t6en 16at to say a&out t6e +no1er o" Atmatat%a (Bra6man) t6roug6 .ire(t
>7perien(e< ...
8ote*
In t6is Intro, our a(6arya says t6at e%en B6a+ta#s 16o 1ors6ip :Agu/a Bra6man (Is6%ara), trans(end 3 gu/a#s &y
!ord 9ra(e and t6en attain 2o+s6a &y pat6 o" Fno1ledge. 86is is an indire(t pat6, 16ile t6e dire(t pat6, is t6e
pat6 o" Ad%aita or ;nana marg, 16o separates one sel" "rom 3 gu/a#s and a&ides in 6is o1n :el", 16i(6 is t6e :el"
o" all. Aur a(6arya says t6at t6oug6 t6e &6a+ta may not initially do not 6a%e goal o" 2o+s6a and may not
attenti%ely and (ons(iously separate ?I? "rom t6e 3 gu/a#s or diasso(iates 6imsel" 1it6 3 gu/a#s, 6e still
trans(ends t6em, un+no1ingly and naturally &y t6e gra(e o" Is6%ara (Fris6na -AramAtmAn) and 5uali"ies "or
;nana. 86is is &e(ause, t6e (6itta &e(omes pure satt%i+. :at%a 9u/a 6as tenden(y o" 0enun(iation. :o a person
trans"orms 6is negati%e 5ualities and ot6er gu/a#s into satt%a gu/a or in ot6er 1ords, in(reases satt%a gu/a as a
predominant gu/a. !ater on &y gra(e o" 9od, 6e trans(ends t6em. ;nani or an Ad%aitin uses 6is dis(riminati%e
po1er 16ile &6a+ta entirely depends upon 9od to trans(end 3 gu/a#s
2y ado&e 6as to &e ta+en as Bra6man, as t6e ado&e o" 9od is not di""erent "rom 6im and 9od, :agu/a Bra6man
is not di""erent "rom /irgu/a Bra6man. 2AyA 6as 3 gu/a#s, not6ing is made 1it6out t6e 6elp o" mAyA. mAyA is
tri#gu/Atmi+A meaning (onsisting o" 3 gu/a#s (:at%a, 0a3as and tamas), to trans(end 3 gu/a#s means to a&ide in
/irgu/a &ra6man. Is6%ara uses 3 gu/a#s and mAyA, &ut is not a""e(ted &y it. Is6%ara is (alled as mAyApatI i.e.
(ontrol o" mAyA. 86e real nature o" Is6%ara is Bra6man. *it6out mAyA Is6%ara is /irgu/a Bra6man. @en(e &y
trans(ending 3 gu/as# and +no1ing to attaining 6is ado&e means to 0ealiKe /irgu/a Bra6man.
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In (6apter 1', t6e peepal tree, 16i(6 is in%erted is imagined. !ater in 1'.3, Adi :6an+ara e7plains t6at t6e peepal
tree is 3ust an imagination and does not really e7ist. Anly in ignoran(e it appears. *it6 t6e 1eapon (alled
deta(6ment (a#sanga :astra), one 6as to stri+e t6e tree (o" Ignoran(e). By stri+ing means to disasso(iate 1it6 3
gu/a#s and &e "ree "rom dualities. Anly 1it6 +no1ledge, one (an attain 2o+s6a. !ater in B9 1'.1B#20, !ord
e7plains 16y 6e is (alled as -uru::ottama.
In 2a6a&6arat 2o+s6a .6arma,, /ArAya/a, putting on t6e "orm o" t6e entire uni%erse, spo+e to /Arada and
said, ?A nArada, t6is is a mere illusion (mAyA) pro3e(ted &y mysel", 16ere&y you see 2e asso(iated 1it6 t6e
attri&utes o" all (reatures. .o not suppose t6at t6is is 2y true nature? (2. B6. 2+s6a .6arma 339.4') e7plained in
Br. :utra. B6. II.ii.1= (:our(e$ 2et6od o" Vedanta, page 4')
#n :ddhava >ita, 'haavan uses '7e' as ''rah$an'
7 H7||s|H ||| 1
3|3 H | ! | |
B.21 0emo%ing t6e delusion (illusion) o" mani"oldness in t6e Atman t6roug6 su(6 dis(rimination, one s6ould
(ease "rom a(ti%ities, 6olding t6e puri"ied mind on 2e, t6e Amnipresent Ane.
|H| |3 | H 1
| H | | |
B.22 I" t6ou art una&le to 6old t6e mind steady on t6e Bra6man, t6en per"orm all a(tions 1it6out (aring "or t6e
results, gi%ing t6em up unto me.
Anu >ita, a !art of 7aha2harata, -Adh&a&a 16+1N Ashva$edhika. a"so known as 'rah$an >ita, as it is
discussion 2etween 2rah$an and siddha, c"arifies this stand that 'haavan 1rishna esta2"ished hi$se"f
in 'rah$an and then sun >ita
Ar3un re5uests B6aga%an Fris6na to repeat t6e dis(ourse o" B6aga%ad 9ita, to 16i(6 B6aga%ad replied$
Vsude%a said$
)rom me, A son o" -rit6X you 6eard a mystery, and learnt a&out t6e eternal (prin(iple), a&out piety in (its true)
"orm, and a&out all t6e e%erlasting 1orlds. It is e7(essi%ely disagreea&le to me, t6at you s6ould not 6a%e grasped
it t6roug6 1ant o" intelligen(e. And t6e re(olle(tion (o" it) no1 again is not possi&le (to me). 0eally, A son o"
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-nduX you are de%oid o" "ait6 and o" a &ad intelle(t. And, / 9hanaO3a&aK it is not !ossi2"e for $e to re!eat in
fu"" -what # said 2efore.. ;or that doctrine was !erfect"& ade%uate for understandin the seat, of the
'rah$an. #t is not !ossi2"e for $e to state it aain in fu"" in that wa&. ;or then acco$!anied 2& $& $&stic
!ower, # dec"ared to &ou the Su!re$e 'rah$an. But I s6all relate an an(ient story upon t6at su&3e(t, so t6at
ad6ering to t6is +no1ledge, you may attain t6e 6ig6est goal. A &est o" t6e supporters o" pietyX listen to all t6at I
say. (An(e), A restrainer o" "oesX t6ere (ame "rom t6e 6ea%enly 1orld and t6e 1orld o" Bra6man, a Br6mana
di""i(ult to 1it6stand, and 6e 1as (duly) 6onored &y us. (/o1) listen, 1it6out entertaining any misgi%ings, A (6ie"
o" t6e des(endants o" B6arataX A son o" -rit6X to 16at 6e said on &eing interrogated &y us a((ording to 6ea%enly
rules. (9#1')
Veda or Aama, )hi,h is s#"reme a#thority-
-an(6rAtra and Vai+6anasa are agama#s. *6at are agama#s< :1ami :i%ananda e7plains$
86e Agamas are t6eologi(al treatises and pra(ti(al manuals o" di%ine 1ors6ip. 86e Agamas in(lude t6e 8antras,
2antras and Gantras. 86ese are treatises e7plaining t6e e7ternal 1ors6ip o" 9od, in idols, temples, et(. All t6e
Agamas treat o" (i) ;nana or Fno1ledge, (ii) Goga or on(entration, (iii) Friya or >soteri( 0itual and (i%) 6arya or
>7oteri( *ors6ip. 86ey also gi%e ela&orate details a&out ontology and (osmology, li&eration, de%otion,
meditation, p6ilosop6y o" 2antras, mysti( diagrams, (6arms and spells, temple#&uilding, image#ma+ing, domesti(
o&ser%an(es, so(ial rules, pu&li( "esti%als, et(.
:our(e
In s6ort, agama#s are (omposed &y :ages. Agama#s are (omposed +eeping in mind (ertain Veda :6A+6A#s. ;ust
li+e great 0is6i#s 16o 6ad mastered %eda#s (omposed :mriti#s, great 0is6i#s also (omposed Agama#s. :in(e t6ey
are not a part o" %eda#s, &ut (ompliment %eda#s, t6ey are se(ondary in aut6ority as (ompared to Veda#s 16i(6 are
topmost aut6ority. *6en t6ey (ontradi(t %eda#s t6ey 6a%e to &e dis(arded.
!ets ta+e an ar&itrary e7ample.
:uppose an agama states t6at # ?Vis6nu is supreme?, t6en 1e 1ill 6a%e to "ind pramA/a "rom %eda#s. I" pramA/a#
s are "ound, t6en 1e (an a((ept t6is statement.
:uppose an agama states t6at # ?Anly Vis6nu is supreme and none else?, still 1e (an ta+e ?and none else? as
indi(ating one#pointed de%otion. :6ould 1e ta+e it t6at agama implies t6at 0udra is not supreme or t6at 0udra H
:6i%a is a ;i%a and not Bra6man, spe(ially 1e "ind pramA/a "rom %eda#s 16i(6 says # ?-urus6o %ai 0udra? <
Page 217 of 400
Understanding Advaita - Veda or Agama, which is supreme authority?
.o agama#s say, ?Anly Vis6nu is supreme and none else, 0udra is /A8 supreme?< 86ey do not spea+ negati%ely. It
is our mind t6at ta+es it negati%ely. Instead o" ignoring ot6er deities, one denigrates t6em.
*6at i" an agama says t6e a&o%e statement<
In t6is (ase, 1e 1ill 6a%e to "ind pramA/a "rom %eda#s. I" 1e "ind a pramA/a "rom %eda#s stating suprema(y o"
0udra, t6en 1e 1ill 6a%e to dis(ard t6is statement as it (ontradi(ts %eda#s. Veda#s do not eulogiKe one deity.
I t6in+ t6at t6is is t6e reason 16y a(6aryas do not denigrate ot6er deities, as denigration is not "ound in t6eir
(ommentaries on -rast6Antrayi. 86ey are pro3e(ting one#pointed de%otion &y stating suprema(y o" one deity.
8o repeat again, suprema(y o" one deity does not mean t6at one 6as to denigrate anot6er deity. It only means to
6a%e one#pointed de%otion to a supreme deity, else it 1ould (ontradi(t %eda#s, 16i(6 eulogiKe anot6er deities.
86e pro&lem (omes 16en one +eeps agama#s in (enter, (onsider t6em as supreme aut6ority and t6en go on to
interpret %eda#s in a 1ay t6at it does not (ontradi(t t6eir agama#s.
:imilar is t6e (ase 1it6 -urA/a#s and iti6Asa (2a6A&6Arata). Bot6 are o"ten eulogiKed as t6e ?'t6 Veda?. It s6ould
&e ta+en in literal sense. It means t6at t6ey are not to &e negle(ted and t6at t6ey spea+ t6e same trut6 o" %eda#s
&ut in a %ery "riendly 1ay.
All a(6arya#s unanimously agree t6at %eda#s are (onsidered as supreme aut6ority, t6en (omes smriti#s (16i(6
in(ludes B6aga%ad 9ita) "ollo1ed &y purA/a#s. 86is gradations does not imply t6at purA/a#s are 1ea+ or do not
spea+ trut6. *6ene%er one "inds (ontradi(tion, one s6ould (onsider t6e %ie1 o" %eda#s as "inal. -er6aps purA/a#s
are not preser%ed as %ery 1ell and are said to (ontain interpolations 6ere and t6ere.
86ere are Vais6na%a agamas, :6ai%a agamas and :6a+ta agamas, ea(6 (iting re"eren(e "rom Veda#s and
(omplimenting Veda#s. I" at all you (all t6em as %edi(, at most t6ey (an &e (alled as an:a %edi( (partly %edi() and
not p4r/a %edi( ("ully %edi(), as t6ey only (on(entrate on parts o" %eda#s. :adly, in present times, -an(aratra#s
(Vais6na%as) and -as6upata#s (:6ai%as) denigrate ri%al deities.
A$$ s,hoo$s d#rin Adi Shankara&s time )ere advaiti,
A((ording to :a((6idanandendra :aras%ati :1ami o" @olenarsipur, during Adi :6an+ara?s time, all s(6ool o"
Page 218 of 400
t6oug6ts agreed on unity o" Bra6man and 3i%a as "inal release. 86ey only di""ered in approa(6es li+e d%aita,
Visistad%aita, et( A((ording to :1ami3i, t6e t6en -an(6ratra Vais6na%ism 1as di""erent t6en it is today. :ir
Vais6na%as and 2ad6%as (laim to "ollo1 t6e -an(6ratra Vais6na%ism, 16oare a((used "or interpolating
pan(6aratra agamas to suit t6eir needs. 2any sam6itas, aganas and sutras relating to -an(6aratra VAis6na%ism
are no1 e7tin(t.
:1ami3i 6as done resear(6 1or+ and is "ound in &oo+ :6udd6a :6an+ara -ra+riya B6as+ara Boo+let :eries
A((ording to popular &elie", Adi :6an+ara 1as an a%atar o" :6i%a (.a+s6inamurty). @en(e it is natural to &e a
Vis6nu de%otee. Vis6nu a%atars are de%otees o" !ord :6i%a # -aras6urama, 0ama and Fris6na. I 6a%e 1ritten on
it 6ere.
/ot going deep, as per t6eir p6ilosop6y, only one 9od and one pat6 is true. 86ere are 4 Vais6na%a sampradaya#s
1it6 9audiya Vais6na%a as t6e 't6.
:ome &elie%e t6at Fris6na is original sour(e o" all a%atars (9audiya Vais6na%as, /im&ar+as and Valla&6a(6aryas),
some say Fris6na is an a%atar o" Vis6nu (2ad6%as and 0amanu3as). :o 16at is t6e trut6< Bot6 (annot &e true.
Again, t6ere are &asi( di""eren(es &et1een (ore p6ilosop6ies H &elie"s o" all ' sampradayas. All (annot &e true.
16i(6 one o" t6em is true<
86is automati(ally dis5uali"ies all ot6er sampradayas e7(ept one as non#%edi(.
86e %ery p6ilosop6y o" dis(arding 16ole s6ruti or e%en parts o" aut6enti( s6ruti H smriti H purana is dread"ul.
Vais6na%as dis(ards :6i%a &eing praised as supreme 9od6ead &y Bra6ma#de%, &ut 16en same Bra6ma#de% in
(6apter 10 praises Vis6nu H Fris6na as supreme, it is a((epta&le.
In t6is (onte7t, I t6in+ t6at /a6i /inda /yaya is t6e &est approa(6.
:o t6ey e%en dis(ard a part o" B6aga%at -urana. :u(6 is t6eir rigidity and a((use us o" &eing rigid. It re"le(ts t6eir
o1n mental status.
:ri 6aitanya 2a6apra&6u 1as a >+a .andi :anyasi and 6is guru 1as Is6%ara -uri. As t6e name suggests 6is guru
1as an ad%aitin. Vais6na%a sanyasins are tri#dandi sanyasins. :6ri 6aitanya 2a6apra&6u (ame a"ter 0amanu3a.
It means t6at t6ere 1ere already esta&lis6ed Vais6na%a 2at6as. As 1e +no1 t6at 0amanu3a and 2ad6%a 1ere
e+a dandi sanyasins and 1ere initiated into Ad%aita. I" 0amanu3a 1is6ed 6e (ould 6a%e (6anged t6e rules o"
:anyasa as per Vais6na%a guidelines. 86is indi(ates t6at all 9urus o" Vais6na%a, 16o are re%ered as a%atars may
6a%e also e7perien(ed and prea(6ed Ad%aita as "inal release, 16i(6 in time got (orrupted &y 6is "ollo1ers. 86ey
only put t6eir p6ilosop6y in t6eir 1ay and only di""ered in t6e initial approa(6.
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Understanding Advaita - All schools during Adi Shankara's time were advaitic
Anot6er great Vais6na%a saint 16o is re%ered as a%atar prea(6ed Fris6na &6a+ti as t6e easiest 1ay &ut prea(6ed
t6at Ad%aita is t6e "inal state. A%atars (annot &e 1rong nor (an t6ey (ontradi(t ea(6 ot6er as "ar as "inal release is
(on(erned. All a%atars 9o%indpada and -atan3ali (a%atars o" :6es6a /aga # re"eren(e in 2ad6a%iya :6an+ara
.ig%i3aya), Adi :6an+ara, ' Vais6na%a A(6aryas and :ant 9yande% (9yanes61ar) 1ould not prea(6 anyt6ing
(ontradi(tory as "ar as "inal release or "inal state is (on(erned.
*6at 1e +no1 a&out t6ese sampradayas mig6t &e a myt6, 16o +no1s.
!vaita, Visistadvaita and Advaita are ste"s $eadin to #$timate tr#th
.i+s6itar grap6i(ally des(ri&es d%aita as t6e lo1est step, %is6is6tad%aita as t6e middle step and si%ad%aita and
ad%aita 16i(6 are %ery (lose to ea(6 ot6er as t6e 6ig6est steps. @e ma+es it (lear in 6is 1or+ t6at :ri+ant6a#
B6as6ya on t6e Bra6masutra 6as &een 1ritten in %ery (lose appro7imation to t6e trend o" t6oug6t o" Adi :an+ara
in 6is o1n &6as6ya. :ri+anta, a((ording to .i+s6itar, propagated 6is (ult on t6e understanding t6at sagunopasana
(*ors6ip o" name and "orm) is only t6e "irst step to nirgunopasana (-ropitiation o" t6e nameless and "ormless),
and t6at it 1as t6e real intention o" :ri+anta t6at t6e "inal trut6 lies only in :6udd6ad%aita. .i+s6itar?s great
diale(ti(al s+ill is "ully re"le(ted in t6e 1or+ (alled ?Anandala6ari (6andri+a?, 16ere 6e tries to narro1 do1n t6e
di""eren(es &et1een t6e apparently di%ergent s(6ools o" t6oug6t and tries to s6o1 t6at t6e ad%aita o" :an+ara is
t6e real eternal trut6 to 16i(6 all ot6ers try to appro7imate.
)inally, 1e (on(lude t6at,
Their lo"ical fallacy i# a #trawman$
By exaggerating, misrepresenting, or just completely fabricating someone's argument, it's much
easier to present your own position as being reasonable, but this kind of dishonesty serves to
undermine honest rational debate.
They have attacked strawman. Attacking a strawman is to create the illusion of having refuted a
proposition by replacing it with a superficially similar yet unequivalent proposition (the "straw man"),
and to refute it, without ever having actually refuted the original position. This technique has been
used throughout history in polemical debate, particularly in arguments about highly charged,
emotional issues.
Page 220 of 400
So, they, accusers have created a false identity and then knocked it down, giving a false sense of
victory.
Logical arguments put forth by Vyasatirth are successfully refuted in the celebrated with Àdvaita
Siddhi by Madhusudan Saraswati (links given on References and Sources Page)
A"ter dispelling dou&ts, lets see s(riptural e%iden(es o" Ad%aita. !ets see Ad%aita in :6astras .
Page 221 of 400
Understanding Advaita - Advaita in Shastras
Advaita in Shastras
Four mahAvAkyAs
There are more mahavakyas indicating jiva-brahma aikya and there are 100's of mahavakyas, but 4
mahavakyas selected from 4 vedas.
86e "our ma6A%A+yA (ma6aa%aa+yaas) o" 4 %edas are
1.7| -ra3VWnam &ra6ma (ons(iousness is Bra6man) # 0ig Veda, Aitreya 4panis6ad 3.3
2. ( |1 A6am &ra6mWsmi (I am Bra6man) # Ga3ur Veda, &ru6adAra/ya+a (Bri6adAra/ya+a) 4panis6ad #
1.4.10
3. 3 8att%amasi (86at t6ou art) # :ama Veda, 6andogya 4panis6ad # B.C.=
4. || AyamWtmW &ra6ma (86is Atman is Bra6man) # At6ar%a Veda, 2andu+ya 4panis6ad 2 or 1.2 in
9audpada Fari+a)
86ese 4 ma6a%a+yas tal+ a&out t6e unity and oneness Atman (;i%a) and &ra6man.
7ore $ahAvAk&as
>a(6 4panis6ad 6as it?s o1n ma6a%a+yas, &ut only "e1 are popular.
'. H=| Bra6ma :atyam ;agan 2it6ya # nirAlam&opani:6ada # 2C (/iraalam&a 4panis6ad # 2C)
Bra6man (t6e A&solute) is alone realR t6is 1orld is unrealR t6e ;i%a or t6e indi%idual soul is non#di""erent "rom
Bra6man.
B. ~ :ar%am F6au#idam Bra6ma # :ama Veda, 6andogya 4panis6ad 3.14.1)
>%eryt6ing ?else? is (also) &ra6man A0
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All t6is is Bra6man
=. ( ||s13 1ne6a nWnWsti +iV(ana (86ere is not6ing else any16ere.) Bri6adaranya+a 4panis6ad 4.4.19
Ar3una asks for the !roof of 4iva+'rah$a aik&a in :ttara >ita
(,A)5A=+##
H 3|
7|| 3 7 1
( |3 P | 3 3 | |
Ar3una as+ed$
H 3|
7|| 3 7 1
( |3 P | 3 3 | |
Ar3una as+ed$
1. =ea"iIin the o$niscient and o$ni!otent 'rah$an as the Su!re$e <ord 2& what $eans of !roof can he
-the 3iva. define hi$se"f as '# a$ 'rah$an'C
| | |
| HH HH HB H| H| 3 3 1
H| d7H||||$ | |
:ri B6aga%an said$
2. As there is no distinction 2etween water $i0ed with water, $i"k when $i0ed with $i"k, 2utter $i0ed
with 2utter, si$i"ar is the non+differentiation of the #ndividua" Se"f -3ivat$an. with the Su!re$e Se"f
-!ara$at$an.
-ara#Bra6ma 4panis6ad does not a((ept t6e union o" ;i%a#:6i%a (:upreme Bra6man), &ut tal+s a&out A3aata %aada
t6at only :el" (as -ara Bra6man) e7ists and sad6a+a realiKes t6at ;i%a is a(tually Bra6man. 86ere is no duality.
2. 86e 3un(ture o" t6e indi%idual and supreme (ons(iousness is re3e(ted as t6ere is a tinge o" distin(tion in%ol%ed
in it. (*6en distin(tionlessness alone e7ists) it is t6e 6ig6est (i.e. Bra6man) and t6ere is not6ing ot6er t6an t6at.
(*6en :el"#realiKation does not result &y t6e study, et(., o" t6e s(ripture) t6en one s6all resort to t6e eig6t#lim&ed
Page 223 of 400
Understanding Advaita - Four mahAvAkyAs
GogaR t6is li+e a "lo1er o" a plantain tree (e%er ru&&ing against t6e stem and attaining t6e state o" a &lossom)
su((eeds (in attaining per"e(tion). 86at 16i(6 remains as t6e sour(e o" Indra (Is6%ara) is e%er a1a+e t6ere, as t6e
sour(e o" t6e Veda (as -arames6%ara). Beyond (t6e &onds o") good and &ad, 6e (t6e as(eti() is not tainted &y
(a((idental) good or &ad a(tions. 86is e""ulgent Being is t6e (&esto1er o") "a%our on ot6er gods (li+e t6e god
Bra6ma), t6e ]internal (6e(+O o" t6e "orm o" unatta(6ed pure (ons(iousness, t6e -urus6a, t6e @amsa o" t6e
-rana%a, t6e supreme Bra6man. It is not t6e (6ie" -rana (%ital &reat6). 86e -rana%a is t6e :el" (;i%a). (86is state o"
t6e ;i%a) remains as t6e "irst e""ulgent &eing. @o1 (an 6e 16o +no1s t6us (t6e true nature o" t6e -rana%a) set
"ort6 di""eren(e (&et1een t6e ;i%a and Bra6man) < @e realiKes t6at t6e ;i%a is Bra6man (alone).
2M
A2 represents nirA+Ara tat%a. 86e importan(e o" A2 is e%ident "rom t6e "a(t t6at an entire 4panis6ad 2andu+ya
4panis6ad is dedi(ated to e7plain A2. A2 is (onne(ted 1it6 :6i%a, Vis6nu H Fris6na, 9anes6a and /irgu/a
Bra6man. Almost all -rin(iple 4panis6ads and many 2inor 4panis6ads des(ri&e A2 and ad%i(e us to meditate
on A2. 2a6anaraya 4panis6ad 16i(6 6as many 9ayatri mantras o" di""erent deities and t6en eulogiKes Vis6nu
and 0udra also ad%ises us to to renoun(e all +arma +and and meditate on A2. B6aga%an in 9ita 6as a((epted
A2. 86ere is no deity named A2 and so 1e do not "ind any temple dedi(ated to ?deity? A2. >%en t6oug6 A2 is
(onne(ted 1it6 Is6%ara, it is not "ound in our glorious 6istory t6at &y mere (6anting o" A2 (and not6ing else), one
gets dars6an o" 6is &elo%ed deity. In"a(t it is said t6at adding A2 to any mantra in(reases it?s poten(y.
)or Ad%aitin Vedantins, t6is proo" is more t6an enoug6. /ot6ing more needs to &e said.
Advaita in Bhagavad Gita
Bhagavan in Gita (2:55 to 2:59), talks about 4 qualities of sthita prajna. Prajna also means buddhi.
The intelligent which is firmly established in Brahman is called sthita prajna (Prajnam brahma).
H(|3 | || | | |3| 1
H=|| 3 P 13713|3112.5511
2:55 O Partha, when one fully renounces all the desires that have entered the mind, and remains
Page 224 of 400
satisfied in the Self alone by the Self, then he is called a man of steady wisdom ( sthita prajna).
| (3 | |s|| H1
=5||=5| 131 7| 383|112.5811
2.58 And when this one fully withdraws the senses from the objects of the senses, as a tortoise
wholly (withdraws) the limbs, then his wisdom remains established.
Bhagavan in Gita says that this world is transient (temporary, impermanent)
| H = |HH|3 1
|! =3 (|| @ | 3|118.1511
8.15 As a result of reaching Me, the exalted ones who have attained the highest perfection *o not
"et rebirth which i# an abo*e of #orrow# an* which i# impermanent$
3 13 1
33 377 T* * 1113.1=11
13.1= And t6e Fno1a&le, thouh undivided, a!!ears to 2e e0istin as divided in a"" 2eins, and It is t6e
sustainer o" all &eings as also t6e de%ourer and originator.
Source: http://202.3.77.102/acquia/?q=node/20
Brahman in Bhagavad Gita
Krushna also uses the word Brahman in Gita
=|13 (|4|(| |B|31
| | |U3115.611
Page 225 of 400
Understanding Advaita - Brahman in Bhagavad Gita
5.6 But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative
man equipped with yoga attains Brahman without delay.
H 1||s|31
3||{| 73118.311
8.3 "Aksharam Brahma Paramam" - The imperishable is Brahman, the Supreme. It is supremely
above time, space and causation.
End of any chapter in Gita is: Iti srimad bhagawat Gita su, upnishad su, brahma vidyayam, yog
Shastre, Sri Krishna Arjuna Samvade, Atma Sayyam Yogo naama Sastodhyayah.
Similarly many verses alone from Gita can be given. Since is the essence of Upanishads, upanishads
will also contain verses on advaita.
Neutrality of Ishwara / Brahman in Gita
|d 1| 3 1
7|| 3 7| 3 H=3 H=3115.1511
5.15 The Omnipresent neither accepts anybody's sin nor even virtue. Knowledge remains covered by
ignorance. Thereby the creatures become deluded.

Bhagavan talks of this world as Mechanical
3|| HsH 3831
|= 3| =|F| ||1118.6111
Page 226 of 400
18.61 The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power,
to revolve as if mounted on a machine.
Bhagavan Krishna explains OM in Bhagavad Gita and Uttara
Gita
,ha"a)an in 7ita #ay#
|s(! |=3 |1 HH |1
H | 117.811
7.8: O son of Kunti, I am the taste of water, I am the effulgence of the moon and the sun; (the
letter) Om in all the Vedas, the sound in space, and manhood in men.
Krushna says in Gita that I am OM. Mandukya Upanishad also begins with `Hari OM. all 12 verses
explain OM and its transcendental nature.
OM (AUM) represents niraakaara brahman. The chandra bindu refers the fourth turiya state, which
bhagavan himself has accepted.
Refer Advaita in Mandukya Upanishad
,ha"a)an in (ttara 7ita #ay#
'hapter I
B$ He i# calle* ,rahman, who, *e)oi* of all *e#ire#, an* by the proce## of 8o"a, #it# in that
#tate of me*itation in which he a##imilate# hi# own Self-mantra .0rana)a or Aum/ with
the Ham#a .0aramatma/$
LN$ The #yllable .Aum/ with which the 1e*a# be"in, which fi"ure# in the mi**le of the
1e*a#, an* with which the 1e*a# en*, unite# 0ra%rti with it# !wn Self< but that which i#
Page 227 of 400
Understanding Advaita - Bhagavan Krishna explains OM in Bhagavad Gita and Uttara Gita
beyon* thi# 0ra%rti-unite*-0rana)a i# Mahe#)ara$
ARJUNA ASKED:
48. It is evident that the letters are pronounced by means of the teeth, lips, palate, throat, etc.;
therefore how can they (letters) be termed indestructible (Nitya), when their destructibility is
apparent on their very face?
SRI BHAGAVAN SAID:
>;$ That letter i# calle* in*e#tructible which i# #elf-pronunciation, i$e$, without the effort
of any pronunciation, which i# neither )owel nor con#onant, which i# beyon* the ei"ht
place# of pronunciation, which i# not #ub3ect to lon" or #hort accent#, an* which i#
thorou"hly *e)oi* of the (#ma 1arna# .i$e, the four letter#, SDa, Sa, Sa, Ha, calle* (#ma on
account of their pronunciation *epen*in" "reatly on the help of 1ayu or air G meanin",
therefore, #ub3ect to no air or breath/$
A$ 5or the human bein", the attainment of the #tate of Ham#a .I am He/, within hi# own
limit#, i# con#i*ere* the hi"he#t 3nana$ That which remains merely a passive witness between
the Hamsa and Non-Hamsa, i.e., the Paramatman and the destructible portion of the human being,
is the Aksara Purusa in the form of Kutasha-Caitanya (Atma-Buddhi). When the knower finds and
sees this Akara Purusa in him, he is saved from all future troubles of birth and death in this world.
Also note t6at A2 is mentioned in 2andu+ya and -rasna 4panis6ad, 16i(6 is 5uoted later.
Krishna talks about Advaita and Maya in Srimad Bhagavatam
There are verses in which Krushna says about prakruti (maya) and talks about his transcendental
nature in chapter 7 beginning verses (7:1 - 7:15) and says that one can attain it not by just reading
shastras but by meditating on me i.e. Through direct experience. Krushna also says that Maya is his
illusionary power. Krushna also says that maya is a-sat (not -real = false, i.e. with no real existence
in Srimad Bhagavatam 10:14.22
Page 228 of 400
tasmFd GHIJK jagad asesam asat *LMINOPIJK
svapnFbham asta *dhisanam puru *HQRSTRI*HQRSTRIJ
tvayy eva nitya *sukha*bodha*tanFv anante
mFyFta udyad api yat sad ivFvabhFti
Therefore this entire universe, which like a dream is by nature unreal, nevertheless appears real,
and thus it covers one's consciousness and assails one with repeated miseries. This universe appears
real because it is manifested by the potency of illusion emanating from You, whose unlimited
transcendental forms are full of eternal happiness and knowledge.
source: http://srimadbhagavatam.com/10/14/22/en
In the verses pointed above in Gita, Krushna is also talking about mAyA, but the center or the
laxyArtha is not mAyA but Brahman. Is Krushna talking about mAyAvAd or BrahmanvAd? Ishwara,
who is mAyA-pati (controller or master of mAyA), is always in communion with Brahman as it is the
manifestation of this Brahman and can return to its nirguna state at will. Even Ishwara has six
upAdhis (strength, knowledge, fame, wealth, great beauty and detachment or (sarva-shaktiman,
sarvajna, tyaaga, aishvarya, vairagya, Sri). Krushna in Gita does not talk about mAyA, in the sense
that it is real or that mAyA is supreme. Brahman or vasudev is always the laxyaartha. In the same
way, in advaita, brahman is the laxyartha and mAyA is used to explain why we do not see brahman.
7ore Verses fro$ Sri$ad 'haavata$ of Advaita 8ature
:B 10.14.22$ 86ere"ore t6is entire uni%erse, 16i(6 li+e a dream is &y nature unreal, ne%ert6eless appears real, and
t6us it (o%ers one?s (ons(iousness and assails one 1it6 repeated miseries. 86is uni%erse appears real &e(ause it is
mani"ested &y t6e poten(y o" illusion emanating "rom Gou, 16ose unlimited trans(endental "orms are "ull o"
eternal 6appiness and +no1ledge.
:B 10.14.23$ Gou are t6e one :upreme :oul, t6e prime%al :upreme -ersonality, t6e A&solute 8rut6 sel"#
mani"ested, endless and &eginningless. Gou are eternal and in"alli&le, per"e(t and (omplete, 1it6out any ri%al and
"ree "rom all material designations. Gour 6appiness (an ne%er &e o&stru(ted, nor 6a%e Gou any (onne(tion 1it6
material (ontamination. Indeed, Gou are t6e indestru(ti&le ne(tar o" immortality.
:B 10.14.24$ 86ose 16o 6a%e re(ei%ed t6e (lear %ision o" +no1ledge "rom t6e sunli+e spiritual master (an see Gou
in t6is 1ay, as t6e %ery :oul o" all souls, t6e :upersoul o" e%eryone?s o1n sel". 86us understanding Gour original
personality, t6ey are a&le to (ross o%er t6e o(ean o" illusory material e7isten(e.
:B 10.14.2'$ A person 16o mista+es a rope "or a sna+e &e(omes "ear"ul, &ut 6e t6en gi%es up 6is "ear upon
realiKing t6at t6e so#(alled sna+e does not e7ist. :imilarly, "or t6ose 16o "ail to re(ogniKe Gou as t6e :upreme :oul
Page 229 of 400
Understanding Advaita - More Verses from Srimad Bhagavatam of Advaita Nature
o" all souls, t6e e7pansi%e illusory material e7isten(e arises, &ut +no1ledge o" Gou at on(e (auses it to su&side.
:B 10.14.2B$ 86e (on(eption o" material &ondage and t6e (on(eption o" li&eration are &ot6 mani"estations o"
ignoran(e. Being outside t6e s(ope o" true +no1ledge, t6ey (ease to e7ist 16en one (orre(tly understands t6at
t6e pure spirit soul is distin(t "rom matter and al1ays "ully (ons(ious. At t6at time &ondage and li&eration no
longer 6a%e any signi"i(an(e, 3ust as day and nig6t 6a%e no signi"i(an(e "rom t6e perspe(ti%e o" t6e sun.
:B 10.14.2=$ ;ust see t6e "oolis6ness o" t6ose ignorant persons 16o (onsider Gou to &e some separated
mani"estation o" illusion and 16o (onsider t6e sel", 16i(6 is a(tually Gou, to &e somet6ing else, t6e material &ody.
:u(6 "ools (on(lude t6at t6e supreme soul is to &e sear(6ed "or some16ere outside Gour supreme personality.
:B 10.14.2C$ A unlimited !ord, t6e saintly de%otees see+ Gou out 1it6in t6eir o1n &odies &y re3e(ting e%eryt6ing
separate "rom Gou. Indeed, 6o1 (an dis(riminating persons appre(iate t6e real nature o" a rope lying &e"ore
t6em until t6ey re"ute t6e illusion t6at it is a sna+e.
:our(e$ 6ttp$HHsrimad&6aga%atam.(omH10H14Hen
<ikewise, there is a character in Sri$ad 'haavat ca""ed 4ada 'harat, who "ived an advaita "ife.
Advaita in Guru Gita
To add to it, Guru Gita (part of Skanda PurANA) also talks about the glories of Brahman, who is the
Real Guru - Sat-Chit-Ananda Atman, to whom even Lord Shiva salutes.
Guru Gita talks that Brahman, Guru and Shiva are not different.
Guru Tatva and Brahman in Guru Gita
=|F| | | |
13 H||3 ||
Prostrations to Brahman, the unthinkable, the unmanifest, beyond the three Gunas(Sattva,Rajas &
Tamas qualities of Nature) yet the Self of Gunas, the Substratum behind the whole universe.(1)
H|U|| 3(||| |
||(||| ||
Page 230 of 400
H H||| H= 4(| 3| |
H| 13|| H||| | 33| ||
H13|3 3| 7| | 3 |
3 7| 3 ||
The Vedas, the Shastras, Puranas, the Itihasas etc., the science of Mantras, Yantras Mohana,
Uchatana etc., cults like the Shaiva, Agama, Shakta, etc., and other cults existing in the world today
are merely false theories expressed in corrupted words which confuse the ignorant and deluded
Jivas. Japa austerities, observances, pilgrimage sacrifice, charity - all these become a mere waste
without understanding the Guru Tattva. (19, 20, 21)
4|| |=3 | |
3~H| H13 d H | ||
The Guru is not different from the conscious Self. Without doubt, this is the truth; therefore wise
men should make an effort to seek knowledge of Atman from Him. (22)
|| H=|| (H|7| |
7| | H 3 ||
The hidden ignorance, absence of the Knowledge of Self, the world- Maya, the body are all caused by
ignorance (Ajnana). By whose grace one attains direct Knowledge of the Self- he is known by the
name Guru. (23)
(| 1|3 | | 33 |
|H @|| | | ||3 ||
Out of compassion for you, I shall tell you how the embodied soul becomes Brahman, having been
purified of all sins by serving the feet of the Guru. (24)
|| 4|3 |
| | || ||=3 | ||
Page 231 of 400
Understanding Advaita - Guru Tatva and Brahman in Guru Gita
The Guru is one who instructs the disciple about attributeless, eternal Brahman, and there by reveals
the Brahmanbhava (feeling of being Brahman) in his heart just like one lamp kindles another lamp is
the Guru. (75)
|3 1|=|||H|3 |
3| 1|7| 3 3 ||
By steadiness in the path to liberation, by seeing ones own Self in oneself, by the practice of
introspection within and by the Grace of the Guru, the Knowledge of the Self dawns in the Sadhaka.
(76)
7 7|3||s( |4 3 ||
7|13| |=3 ||
||= |U3 |
HH=H3 | 3H| ?3 ||
On the advice of the Guru, if one meditates with firm determination on the principle of "I am one
without duality need not resort to forest for penances, and the constant practice of the above
principle brings about samadhi and his sins are burnt instantaneously. (94 & 95)
31| H H 3 |
(| H|UH|H| |3 ||
Therefore discarding all kinds of contacts with people, by all possible means, giving up all conflicts of
the scriptures; one should take refuge in the Guru. (103)
31||4|| P| 3 | 3 |
||F| || || ||
The Guru who initiates the disciple into Mahavakya, Tattvamasi (Thou are that) etc. O Parvati, he is
called the Karanakhya Guru. He is the remover of the disease of this mundane world. (171)
Page 232 of 400
=| 7*| | |3 |
1| | 3|7 H(|U |H| ||
On seeing a person speaking ill of the Guru, if one is not able to cut his tongue, one should drive out
that person from that place. If the person lives there, then one should leave that place. (72)
Glories of Param Guru
|(|(3 H|=3| 3 B| | |
3 | 3* | ||
A Param Guru is free from attachment, etc; peaceful, always contented in Himself, independent, and
one who considers the status of Brahma and Vishnu like a blade of grass. (180)
|H H 13| H1| |
s |1|3 B| ( | ||
One who is independent at all times and places, who possess an unshakable mind and always
blissful, who experiences the homogenous essence of the Self, such a one is the Param Guru. (181)
3| 3 1| 3|H| |
7||=?U d| 7 | ||
One who is free from the feeling of duality and non-duality, who shines by the light of His self-
realization, who is able to destroy the deep darkness of ignorance, and is omniscient, He is a Param
Guru. (182)
1 H | 1|3 =3| |
1 |3 3?H|=3 3 | ||
By whose mere Darshan (look with devotion), one attains calmness, cheerfulness, and peace and
steadfastness, and peace of mind, such a one is Param Guru. (183)
1H| H ? 3| 1|| |
U||( 3 | ||
Page 233 of 400
Understanding Advaita - Glories of Param Guru
One who looks upon his own body as a corpse, and his Self as the non-dual Brahman, and who has
killed the infatuation for wealth and women, such a person is a Param Guru. (184)
Guru is above Brahma, Vishnu and Shiva
| || * H| |
| H P13 ||
It is by the Gurus grace and blessings that Brahma, Vishnu and Shiva become capable of performing
their respective duties- creation, preservation, and dissolution. (213)
Fruitlessness of sadhana done without the knowledge of Self
1F7|H = 3! 3 3 |
3| H| H 4|HH~3 ||
Without the Knowledge of the Self whatever Sadhana is done is fruitless. O Devi, penances,japas,
etc., everything becomes like the prattling of a child. (190)
Shiva, Shakti and Guru are one and same says Guru Gita
F| 313| 3 |
H||| | | 3 | ||
O Devi, you are my own Self in another form. Therefore I shall narrate this to you. This question of
yours will benefit the whole world. No one else has put me this question. (16)
| H ||, H 1 3 |
~ 13 |3 | 3~ ||
He who is the Guru is Shiva Himself, so declare the scriptures, and the fact that Shiva is the Guru, is
Page 234 of 400
reminded to us in all the Smritis. He, who makes any distinction between the two, is guilty of the
crime of uniting with his own Gurus wife. (18)
You will find many such verses in Guru Gita that are of Advaita Origin.
Sri Ramakrishna says, Bhakta, Bhagavan and Bhagavat are one and the same.
Similarly other le##er %nown 7ita# li%e &ama 7ita, Hanuma* 7ita, A)a*hut 7ita an* &ibhu
7ita al#o tal% about #upreme Nir"una ,rahman$
8o")a#i#tha an* A#hta)a%ra 7ita al#o tal% about A*)ait an* A3aat )aa* .a3ati )a*/
Advaita in Ribhu Gita
26. If there is duality, there is (a concept of) nonduality; in the absence of duality, there is no
(concept of) nonduality either. If there is something to be "seen," a seer is also there; in the absence
of anything to see, there is no seer at all either.
27. If there is an interior, there surely is an exterior; if there be no interior, there is also no exterior.
If there be (a concept of) completeness, it implies something of incompleteness.
28. If there is a little that can be thought of, it becomes all in no time; if there is not a little--nothing
whatsoever of anything at anytime--nothing arises.
29. Therefore, all this does not exist in the least at any time: neither you nor I, neither this nor that.
There being only Brahman alone, be of the certitude that there is no non-Self.
Note: Please note that the knowledge referred in an shastras when they are talking about rise above
knowledge and ignorance means scriptural knowledge. Hence any such statements like rise beyond
duality of knowledge-ignorance, duality-non-duality, etc has to be taken from vyavahaarika
(practical) standpoint. The aim is to meditate and realize and not just be contented with the
knowledge (information) obtained from scriptures. After certain maturity, when one obtains dhyeya
siddhi, one has to just meditate to reach the ultimate state. Shastras and their study has to be
dropped, as shastras are just pointers. Having essence of shastras, they are of no more use. Purpose
of shastras is fulfilled. Hence they are supposed to be dropped, as they are also aavalamban
(support). It means not by mearing scriptures, but by meditating one can rise above duality and
enter into infinite non-dual brahman.
Page 235 of 400
Understanding Advaita - Advaita in Ribhu Gita
The#e upa*e#ha# are only for mature* #a*ha%a#, who ha)e e4perience* *etachment, can
li)e with bare minimum nece##itie# an* who#e min* *oe# not "o in #am#aara i$e$ it# LMM
P intro)ert$ These Upadeshas are not for common masses and beginners. Hence these type of
upadeshas are not popular to public. This is the reason why Gita's such as Ribhu Gita, Ashtavakra
Gita and Yoga Vasistha are less popular.
For more verses in Ribhu Gita, please visit Brahman / Atman is not Shunya says Ribhu Gita
To know what is Ribhu Gita, please visit wiki and Sivanandaonline.
'aution: &ibhu 7ita i# not for the ma##e#$
Advaita in Other Gitas
Following are external links dedicated to Advaita
Ad%aita in A%ad6uta (A%ad6oot) 9ita
A%ad6uta 9ita
A%ad6uta 9ita (ontains many %erses o" Ad%aita origin.
(aution* Avadhuta >ita is not for the $asses.
1. By t6e gra(e o" 9od t6e Bra6mins a&o%e all men are inspired 1it6 t6e disposition to non#duality (unity o" t6e
:el" 1it6 9od), 16i(6 relie%es t6em o" t6e great "ear.
2. @o1 (an I salute t6e :el", 16i(6 is indestru(ti&le, 16i(6 is all Bliss, 16i(6 in Itsel" and &y Itsel" per%ades
e%eryt6ing, and 16i(6 is insepara&le "rom Itsel"<
3. I alone am, e%er "ree "rom all taint. 86e 1orld e7ists li+e a mirage 1it6in me. 8o 16om s6all I &o1<
4. Verily t6e one :el" is all, "ree "rom di""erentiation and non#di""erentiation. /eit6er (an it &e said, LIt isL nor LIt is
not.L *6at a great mystery.
Page 236 of 400
'. 86is is t6e 16ole su&stan(e o" VedantaR t6is is t6e essen(e o" all +no1ledge, t6eoreti(al and intuitional. I am t6e
Atman, &y nature impersonal and all#per%asi%e.
B. 86at 9od 16o is t6e :el" in all, impersonal and (6angeless, li+e unto spa(e, &y nature purity itsel", %erily, %erily,
t6at I am.
=. I am pure +no1ledge, imperis6a&le, in"inite. I +no1 neit6er 3oy nor painR 16om (an t6ey tou(6<
Advaita in Sri Rama Gita also called as sruti-sara-sangraha
Link 1, Link 2
Advaita in Hanumad Gita
"Dear son Hanuman, look at me. I am so pleased with you that I would like to introduce you to
ourselves. Listen, Sri Rama is beginning less, endless, eternal, and imperishable. He is inconceivable
and indescribable. He is beyond the reach of thought and action.
Hanumanji looked up and began constantly looking humbly to Sitaji as a child looks at his mother
when she is teaching him some important point of life.
"Death, misunderstanding and afflictions do not reach my husband. Therefore, he is indicated as
Satchidanandamaya.
"He is motionless, doing nothing he just exists. All that is attributed to him as though he did it are all
my creations. They are my performances. Even his appearance in this form has taken place because
of me. I am the Yoga Maya.
"I am not outside him. His existence is not possible without me. I am his eternal power. Appearance
of this phenomenal world is my luxury, my pleasure. Millions and billions of cosmic universes
emanate from me. I am the giver of birth and all creation, the preserver and the nourisher of all
good creation, and destroyer of karma, existence and worn out life in them all. The appearance of
this mundane world is a vibration in power. And that power I am, as well as the very vibrations
themselves. And I am the power of this Sri Rama. Completely non-different from him.
Page 237 of 400
Understanding Advaita - Advaita in Hanumad Gita
"Imposed by me, upon this Lord of my heart, the Truth, consciousness, and bliss reflect back upon
me and I shine as sandhini, samvit, and lhadini. Again, these are potencies of the Lord of mine.
Through vibrations of these reflections, I introduce the transcendental worlds of Saketa, Goloka,
Vaikuntha, and so on. When the rays of their dazzle travel far below, enveloped by my gross power,
they transform as satva, rajas, and tamas. From these comes forth the world. Thus the entire
visible, imaginable, conceivable world is my sporty adventure.
"But, Ive no meaning of me for myself at all, except his love. I have no purpose to exist at all unless
and until or as long as this, my beloved, keeps looking at me. The purpose of my existence is to
entertain him. I am alive, in appearance only as long as my lord needs me. As soon as he no longer
needs me, I submerge into him. I become one with him. Sitaji said and became quiet.
source
Advaita in Shiva Gita from Padma Purana
Shiva Gita is a part of Padma Purana, which is a discourse between Bhagavan Rama as disciple and
Bhagavan Shiva as Guru, who is none other than Brahman. If one remembers, it is the same purana
from which a verse is taken to defame Advaita and Adi Shankara. So if Padma Purana is authentic,
so is Shiva Gita
Also note that Shiva shows the virATa svarupa to Rama after giving Rama the divine eyes. Shiva
showed both duality and non-duality. Shiva is a person (personal deity), creator, preserver and
destroyer) and is also NirGuna Brahman. Shiva-tatva i.e. Brahman after associating with mAyA
becomes Ishwara.
Please visit the link here. Please refer slokas: 24-25, 29-40
Some verses:
E)aita: Shi)a a# a per#on
Great things do not rest on flimsy support. One single atom cannot support the Vindhy mountains.
This universe rests on Your person through Your my alone. I am convinced now about this. 27
Page 238 of 400
,rahman Q mAyA, illu#ionary power of 7o* = I#hwara, lor* of the uni)er#e$
Just as a fear-causing snake appearing in the rope has not really come into being, nor exists, nor
undergoes destruction, similarly is the universe too taking shape in You, through that sheer my of
Yours, O Nilaka ha. 28 t
When it is enquired as to Your body assuming the nature of being, the very basis for the world of
manifestation, that itself is seen to be certainly due to my ignorance. Thou art wholly the nature of
Consciousness and Bliss. 29
+a"at i# ,rahma #)arupa: Sar)am %halu-i*am brahma
O Destroyer of Tripura, Thou alone, being praised, bestow upon the enjoyers the fruits of the
eminently meritorious acts, performance of Vedic sacrifices and charitable acts. But even this
statement is not fully true because there is nothing different from You at all. 30
Thin%in" of formle## 7o* i# *ifficult
The Sages declare those as deluded by ignorance who mistakenly think that Siva, Lord of the
Himlayas, is pleased by external acts of worship and services. How can there be any desire for
pleasure for one who is formless? 31
?)en fruit# of %arma are nothin" but illu#ion, a# they are all in#i*e mAyA
O Supreme Lord! Even the sovereignty of all the three worlds, You bestow as a reward on those
people who offer You a leaf or a little water. I deem it all as the work of ignorance. 32
+nana-#)arupa Atman - ,rahman *oe# not *ie
You pervade all the quarters and the intermediate directions. Thou art the universe, secondless, the
infinite and the eternal. Even when this universe become extinct, there is no loss to You, just as
there is no detriment to space (within a pot), when the pot is broken. 33
Same ,rahman "i)e# li"ht .power/ to many min*# an* min* reflect# it a# if it it thy own
Just as the one, single Sun in the sky gets its many reflections in various vessels of water, so Thou,
O Lord, art (variously) reflected in different minds. 34
The #ame i# #ai* in Sri &amana Mahar#hi# >M )er#e# on reality
Page 239 of 400
Understanding Advaita - Advaita in Shiva Gita from Padma Purana
11. Atman gives light to the mind and shines $ithin it. UD!ept by turning the mind in$ard and #iDing
it in the Divine, there is no other $ay to kno$ Vim through the mind.
B. The $orld is nothing more than an embodiment o# the obje!ts per!eived by the #ive sense*organs.
Sin!e, through these #ive sense*organs, a single mind per!eives the $orld, the $orld is nothing but
the mind. Apart #rom the mind !an there be a $orld?
?)erythin" inclu*in" hea)en i# a *ream
There is nothing to be done by You even when the world is created, protected and dissolved. Even
then, You bestow heaven etc. on the souls beginninglessly embodied according to their mortal fruits.
It all happens as in a dream. 35
?4perience i# becau#e we are con#ciou#$ 'on#ciou#ne## i# nothin" but Self
O Sambhu! For the two inert bodies, the subtle (sk ma) and the gross (sthla) there could be no
consciousness without the Self. Therefore, the scriptures, O enemy of Tripura, speak of pleasure and
pain experienced through Your reflection in them. 36
(nity of E)aita an* A*)aita
Prostrations to Thee, O Swan in the ocean of Existence and Consciousness; prostrations to Thee, O
Blue-Throated One, the very form of Time; prostrations to Thee, the Destroyer of all sins;
prostrations to Thee, the one (witness) experiencer of the functions of the mind, which after all is
illusory. 37
Shi)a 7ita en*# with the )er#e which #ay#, Shi)a 7ita impart# ,rahma-)i*ya
Thus ends the seventh !hapter !alled the 9ision o# the Cosmi! &orm in the #orm o# a dialogue
bet$een Wiva and -Fma in the Wiva*)XtF an upani ad delivering .rahma*vidyF, and a yoga YFstra
o!!urring in the 8adma 8urF a.
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<ikewise, (ha!ter 10, 3iva+swaru!a kathan dea"s with 3iva+2rah$a aik&a i.e. 4iva and 'rah$an are one and
the sa$e. (ha!ter 10 consists of 63 s"okas.
Advaita in Uttara Gita
:ttara >ita <ord 1rishnaBs second discourse to Ar3una, #nitiation of Ar3una into Yoa and 4nana
'. @e is (alled Bra6man, 16o, de%oid o" all desires, and &y t6e pro(ess o" Goga, sits in t6at state o" meditation in
16i(6 6e assimilates 6is o1n :el"#mantra (-rana%a or Aum) 1it6 t6e @amsa (-aramatma).
B. )or t6e 6uman &eing, t6e attainment o" t6e state o" @amsa (I am @e), 1it6in 6is o1n limits, is (onsidered t6e
6ig6est 3nana. 86at 16i(6 remains merely a passi%e 1itness &et1een t6e @amsa and /on#@amsa, i.e., t6e
-aramatman and t6e destru(ti&le portion o" t6e 6uman &eing, is t6e A+sara -urusa in t6e "orm o" Futas6a#
aitanya (Atma#Budd6i). 6hen the knower finds and sees this Akara )urusa in hi$, he is saved fro$ a""
future trou2"es of 2irth and death in this wor"d.
?. 5he word P1akinQ is the co$!ound of ka R aka R in. 5he first s&""a2"e 1a $eans ha!!iness, the second
Aka $eans $iser&, and the third #n denotes !ossessin* therefore one that !ossesses ha!!iness and
$iser& S the 4iva S is ca""ed P1akinQ. Aain the vowe" a at the end of the s&""a2"e 1a is the conscious
$anifestation of 7u"a+)rakrti or the 4iva for$ of the 'rah$anF therefore when this a disa!!ears, there
re$ains on"& the 1, which is the /ne reat indivisi2"e '"iss S 'rah$an.
10. Such a seeker of 'rah$an, after fi0in his $ind as aforesaid, and shuttin hi$se"f out of a"" o23ective
know"ede -A3nana., shou"d ho"d fast the su!!ort of unchanea2"e 4nana, and think of the /ne #ndivisi2"e
'rah$an in the inner and outer Akasa, that e0ists at the end of the nose, and into which the "ife+2reath
$eres.
11. )reed "rom &ot6 nostrils 16ere t6e li"e#&reat6 disappears, t6ere (i.e., in t6e 6eart) "i7 t6y mind, A -art6a,
b anot6er name o" Ar3una. c and meditate upon t6e All#:upreme Is%ara.
12. 86in+ o" t6e :i%a, t6ere, as de%oid o" all (onditions o" li"e, pure &ut 1it6out lustre (-ra&6a), mindless, Budd6i#
less.
13. 86e signs o" :amad6i are t6e negation o" all positi%e (onditions o" li"e and t6e (omplete ent6ralment or
su&3ugation o" all o&3e(ti%e t6oug6ts.
14. Alt6oug6 t6e &ody o" t6e meditator may no1 and 6en &e(ome some16at unsteady at t6e time o" meditation,
yet 6e is to (onsider t6at t6e -aramatma is immo%a&le. 86is is t6e sign o" t6e :amad6i.
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Understanding Advaita - Advaita in Uttara Gita
15. ,e that considers the )ara$at$an as without 7atra, i.e., neither short nor "on in $etre, sound"ess,
unconnected with vowe"s, and 2e&ond the 'indu, -)oint. i.e., Anusvara, -which !roduces a nasa" sound.,
2e&ond the 8ada, i.e., the voice that rises fro$ the throat, etc., and 2e&ond the 1a"as, i.e., the different
!hases of this sound, is the rea" knower of the Vedas.
16. ,e that has ac%uired Vi3nana, -the Su!re$e 1now"ede. 2& the aid of 4nana, i.e.., the know"ede
derived fro$ 2ooks of )hi"oso!h& and instruction fro$ a >uru, and has "earned to !"ace the o23ect of this
know"ede in his heart, and he that has ac%uired !eace of $ind, such a !erson re%uires no Yoa for
further !ractice, and no $editation for further conce!tion.
1?. 5he s&""a2"e -Au$. with which the Vedas 2ein, which fiures in the $idd"e of the Vedas, and with
which the Vedas end, unites )rakrti with its /wn Se"fF 2ut that which is 2e&ond this )rakrti+united+
)ranava is 7ahesvara.
1@. A 2oat is necessar& unti" one ets to the other side of the river, 2ut when a $an once crosses the
strea$, the 2oat is no "oner necessar& for his !ur!ose.
19. As a 6us&andman t6ro1s a1ay t6e 6us+s, a"ter t6ras6ing out t6e (orn, so does also an intelligent person gi%e
up t6e study o" &oo+s a"ter 6e 6as attained +no1ledge "rom t6em.
33. @e t6at (ontemplates t6e Atman as /o#t6ing a&o%e, /o#t6ing &elo1, /o#t6ing in t6e middle, and /o#t6ing all
round, 6is state is (alled t6e state o" :amad6i. (86at is /iralam&a, non#supported or sel"#supported samad6i) 86e
Gogi 16o t6us realiKes t6e /o#t6ingness o" t6e Atman &e(omes "ree "rom all %irtues and %i(e.
A0;4/A A:F>.$
34. 5e"" $e, / 1esava, how Yois shou"d $editate u!on the co"our"ess and for$"ess 'rah$an, when the
$ind is una2"e to think u!on that which it has never seen, and that which can 2e seen is $ateria", and
conse%uent"& su23ect to destruction -chane.C
:0I B@A9AVA/ :AI.$
35. 5hat which is fu"" a2ove, fu"" 2e"ow, fu"" in the $idd"e, and fu"" a"" round, is the A""+fu"" At$an and he
that conte$!"ates the At$an thus, is said to 2e in the state of Sa$adhi.
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A0;4/A A:F>.$
36. 5e"" $e, / 1esava, how the Yoi is to !ractise $editation when the Sa"a$2a which thou has 3ust
descri2ed is unrea" and that which is 8ira"a$2a $eans 8o+thinnessC
:0I B@A9AVA/ :AI.$
3?. ,e who, after !urif&in his $ind, conte$!"ates the !ure )ara$at$an, and "ooks unto his own Se"f as
he one vast undivided who"e of the $anifested universe, 2eco$es ha!!& 2& knowin the 'rah$an.
:0I B@A9AVA/ :AI.$
4?. / Ar3una, the Akasa is ca""ed Sun&a -vacuu$., 2ecause it $eans the want or a2sence of thins or
an&thin. 5his Akasa has the %ua"it& of Sound, 2ut that which ives it the !ower of Sound -as e$!tiness
cannot !roduce an& sound., thouht #tse"f Sound"ess, is the unknown and unknowa2"e 'rah$an.
A0;4/A A:F>.$
'0. 8ell me, A Fris6na, 6o1, &y (losing t6eir e7ternal senses and +no1ing t6at Bra6man, 16i(6 lies (on(ealed in
e%ery matter and e%ery su&stan(e, t6e Gogins realiKe /ir%ana 2u+ti (i.e., a&solute "reedom "rom e%ery +ind o"
&ondage)<
:0I B@A9AVA/ :AI.$
51. 5he Yoins see the At$an within -the$* this the& do. when the& shut out a"" their e0terna" senses -not
2& an& !h&sica" action.F "or su(6 a person 16en 6e lea%es 6is &ody, 6is Budd6i b :tudents must distinguis6
&et1een t6e Vedanti( use o" t6is term and t6e signi"i(an(e assigned to it in t6e >soteri( -6ilosop6y. c (i.e. material
intelligen(e) dies a1ay, and 1it6 t6e deat6 o" 6is Budd6i 6is ignoran(e also dies a1ay (i.e., 6e &e(omes spiritual).
'2. As long as t6e 8att%as are not +no1n to a person, so long it is ne(essary "or 6im to pra(tise (on(entration o"
mind &y s6utting out e7ternal senses, &ut on(e t6e t6oroug6ly attains t6e +no1ledge o" t6e 8att%as 6e identi"ies
6imsel" 1it6 t6e 4ni%ersal :oul.
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'3. )rom t6e nine openings (portals) o" t6e &ody, t6e 1aters o" +no1ledge al1ays pass outR (onse5uently one
(annot +no1 t6e Bra6man unless 6e &e(omes as pure as t6e Bra6man Itsel". (2eaning, t6e po1ers o" mind
s6ould &e (on(entrated 1it6in, and not allo1ed to d1ell upon e7ternal o&3e(ts t6roug6 t6e nine openings.)
'4. 86y &ody itsel" is e7(eedingly impure, &ut t6at 16i(6 ta+es a &ody (;i%atman) is purity itsel"R 6e t6at 6as +no1n
t6e di""eren(e o" t6e real nature o" t6ese t1o ne%er trou&les 6imsel" 1it6 t6e 5uestion o" purityR "or, 16ose
purity, s6ould 6e sear(6 a"ter< (86e ;i%atman is al1ays pure.)
(,A)5A=+##
A0;4/A A:F>.$
1. 5e"" $e, / 1eshava, what is the evidence when one, knowin the 'rah$an as the a""+!ervadin and a""+
knowin )ara$esvara, 2e"ieves hi$se"f to 2e one with #tC
:0I B@A9AVA/ :AI.$
2. As water in water, $i"k in $i"k and -c"arified. 2utter in 2utter, so the 4ivat$an and )ara$at$an
2eco$e one in union without an& distinction and difference.
3. @e 16o 1it6 undi%ided attention endea%ours to unite t6e ;i%atman 1it6 t6e -aramatman a((ording to t6e
manner pres(ri&ed &y t6e :astras (i.e., 0sis) to 6im t6e all#per%ading and uni%ersal !ig6t s6o1s itsel" in due time.
A0;4/A A:F>.$
4. *6en, &y a(5uiring +no1ledge, t6e +no1er &e(omes t6e o&3e(t o" +no1ledge itsel", t6en 6e "rees 6imsel" "rom
all &ondage &y t6e %irtue o" 6is +no1ledge, and 16at need is t6ere "or pra(ti(e o" Goga or meditation<
:0I B@A9AVA/ :AI.$
'. @e, in 16om t6e lig6t o" +no1ledge al1ays s6ines "ort6, 6as 6is Budd6i (onstantly "i7ed on t6e Bra6man, and
1it6 t6e "ire o" supreme +no1ledge 6e is a&le to &urn do1n t6e &onds o" Farma.
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6. Such a knower of the 5attvas, 2& the rea"iIation of the )ara$at$an that is !ure as the s!ot"ess Akasa
and without a second, "ives in it -i.e., )ara$at$an. without an& :!adhi -i.e., 2ein free fro$ a""
attri2utes., as water enters into water.
=. Atman is :u+sma li+e A+asa , and t6ere"ore it (annot &e seen &y t6e eyes, nor (an t6e inner Atman, 16i(6 is li+e
t6e Vayu (air) &ee seen eit6erR &ut 6e 16o 6as &een a&le to "i7 6is Inner#Atman &y t6e /iralam&a :amad6i, and
6as learned to dire(t t6e (ourse o" 6is e7ternal senses in1ard, (an +no1 t6e unity o" t6e Atman and Antaratman
(Inner :oul or 2ind).
C. *6ere%er a ;nanin may die, and in 16ate%er manner 6is deat6 may 6appen, 6e &e(omes one 1it6 Atman 16en
6e leases 6is &ody, e%en as t6e A+asa in t6e pot &e(omes one 1it6 its parent A+asa 16en t6e pot is &ro+en,
matters not 16ere nor 6o1 it &rea+s.
9. Fno1 &y t6e pro(ess o" An%aya and Vyatire+a t6at t6e At$an which !ervades the who"e 2od& is 2e&ond the
the three states of consciousness S wakin, drea$in and drea$"ess s"ee!.
34. 86e Gogins 16o (ontemplate me 1it6 one mind as LI am 6eL are sa%ed "rom t6e sins (olle(ted during a
6undred millions o" Falpas.
3'. As t6e A+asa o" t6e pot is a&sor&ed in t6e 2a6a+asa 16en t6e pot is &ro+en, so also t6e ignoran(e#&ound
;i%atman is a&sor&ed in t6e -aramatman 16en ignoran(e is destroyed.
3B. @e 16o 6as &een a&le to a(5uire t6e +no1ledge o" t6e 8att%as t6at t6e ;i%atman is a&sor&ed in t6e
-aramatman, e%en as t6e A+asa o" t6e -ot is a&sor&ed in t6e 2a6a+asa, &e(omes undou&tedly "ree "rom t6e
(6ain o" ignoran(e, and goes into t6e sp6ere o" t6e !ig6t o" :upreme Fno1ledge and *isdom.
3=. I" a man pra(tise as(eti(ism and se%ere austerity "or a t6ousand years, standing on one leg only, 6e (annot
realiKe one#si7teent6 part o" t6e &ene"it gained &y .6yana Goga (meditation).
39. At t6e time 16en t6e &ody os(illates &a(+1ard and "or1ard, t6e Braa6mana 16o 6esitates to &elie%e t6at 6e
is Bra6man "ails to understand t6e great su&tle Atman, e%en i" 6e &e (on%ersant 1it6 t6e "our Vedas.
86ere are many %erses, "rom Goga standpoint, 16i(6 state t6at Attri&uteless Bra6man is supreme and t6e last
state is non#duality. It also tea(6es t6at ;i%a merges 1it6 Bra6man, Atman and &e(omes one 1it6 it.

:our(e
Page 245 of 400
'hapter III teache# +i)a-,rahma Ai%ya
Advaita in Anu Gita
Anu )ita -e#reshes Tea!hings o# 9edas and Upanishads. (t talks about 'og and meditation, #inal
union o# /iva and .rahman
'hapter >
He who becoming placid, and thinking of naught, may become absorbed in the one receptacle,
abandoning each previous (element), he will cross beyond (all) bonds. A man who is a friend of all,
who endures all, who is devoted to tranquility, who has subdued his senses, and from whom fear and
wrath have departed, and who is self-possessed, is released. He who moves among all beings as if
they were like himself, who is self-controlled, pure, free from vanity and egoism, he is, indeed,
released from everything. And he, too, is released who is equable towards both life and death, and
likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious. He who is not
attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self
is free from affections, he is, indeed, released in every way. He who ha# no enemy, who ha# no
%in#men, who ha# no chil*, who ha# aban*one* piety, wealth, an* lu#t alto"ether, an*
who ha# no *e#ire, i# relea#e*$ He who is not pious and not impious, who casts off (the merit or
sin) previously accumulated, whose self is tranquillized by the exhaustion of the primary elements of
the body, and who is free from the pairs of opposites, is released. !ne who *oe# no action, an*
who ha# no *e#ire, loo%# on thi# uni)er#e a# tran#ient, li%e an A#wattha tree, alway# full
of birth, *eath$, an* ol* a"e.Ha)in" hi# un*er#tan*in" alway# .fi4e*/ upon in*ifference to
worl*ly ob3ect#, #earchin" for hi# own fault#, he procure# the relea#e of hi# #elf from
bon*# in no lon" time$
Seein" the #elf )oi* of #mell, )oi* of ta#te, )oi* of touch, )oi* of #oun*, )oi* of
belon"in"#, )oi* of color, an* un%nowable, he i# relea#e*$ He who #ee# the en3oyer of the
2ualitie#, *e)oi* of 2ualitie#, *e)oi* of the 2ualitie# of the fi)e element#, *e)oi* of form,
Page 246 of 400
an* ha)in" no cau#e, i# relea#e*$ Aban*onin" by the un*er#tan*in" all fancie# bo*ily an*
mental, he "ra*ually obtain# tran2uility, li%e fire *e)oi* of fuel$ He who i# free from all
impre##ion#, free from the pair# of oppo#ite#, without belon"in"#, an* who mo)e# amon"
the collection of or"an# with penance, he i# in*ee* relea#e*$ Then free* from all
impre##ion#, he attain# to the eternal Supreme ,rahman, tran2uil, unmo)in", con#tant,
in*e#tructible$ After this I shall explain the science of concentration of mind, than which there is
nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect
self. I will impart instruction regarding it accurately. Learn from me the paths by which one directing
the self within the self perceives the eternal (principle). &e#trainin" the #en#e#, one #houl* fi4
the min* on the #elf< an* ha)in" fir#t performe* ri"orou# penance, he #houl* practice
concentration of min* for final emancipation$ Then the talented Brhmana, who has practiced
penance, who is constantly practicing concentration of mind, should act on (the precepts of) the
science of concentration of mind, seeing the self in the self by means of the mind. If such a good
man is able to concentrate the self on the self, then he, being habituated to exclusive meditation,
perceives the self in the self.
Being self-restrained and self-possessed, and always concentrating his mind, and having his senses
subjugated, he who has achieved proper concentration of mind sees the self in the self, As a person
having seen one in a dream, recognizes him (afterwards), saying, `This is he; so does one who has
achieved proper concentration of mind perceive the self. And as one may show the soft fibers, after
extracting them from the Muga, so does a devotee see the self extracted from the body. The body
is called the Muga; the soft fibers stand for the self. This is the excellent illustration propounded by
those who understand concentration of mind. When an embo*ie* .#elf/ properly percei)e# the
#elf concentrate*, then there i# no ruler o)er him, #ince he i# the lor* of the triple
worl*$ He obtains various bodies as he pleases; and casting aside old age and death, he grieves not
and exults not. The man who ha# ac2uire* concentration of min*, an* who i# #elf-
re#traine*, create# for him#elf e)en the *i)inity of the "o*#< an* aban*onin" the tran#ient
bo*y, he attain# to the ine4hau#tible ,rahman$
When .all/ bein"# are *e#troye*, he ha# no fear< when .all/ bein"# are afflicte*, he i# not
afflicte* by anythin"$ He whose self is concentrated, who is free from attachment, and of a
tranquil mind, is not shaken by the fearful effects of attachment and affection, which consist in pain
Page 247 of 400
Understanding Advaita - Advaita in Anu Gita
and grief. Weapons do not pierce him; there is, no death for him; nothing can be seen anywhere in
the world happier than he. 0roperly concentratin" hi# #elf, he remain# #tea*y to the #elf< an*
free* from ol* a"e an* "rief, he #leep# at ea#e$ 9ea)in" thi# human frame, he a##ume#
bo*ie# at plea#ure$ But one who is practicing concentration should never become
despondent. When one who ha# properly achie)e* concentration percei)e# the #elf in the
#elf, then he forthwith cea#e# to feel any attachment to In*ra him#elf$
5inal ?mancipation .9iberation/:
,ein" thu# alway# a##i*uou# an* plea#e* in the #elf, he attain# in a #hort time to that
,rahman, after perceiving which he understands the Pradhna. He is not to be grasped by the eye,
nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived. He has
hands and feet on all sides; he has eyes, heads, and faces on all sides; he has cars on all sides; he
stands pervading everything in the world. The soul sees the self come out from the body; and
abandoning his body, he perceives the self,-holding it to be the immaculate Brahman,-with, as it
were, a mental smile. And then depending upon it thus, he attains final emancipation in me.
This whole mystery I have declared to you, O best of Brhmanas! I will now take my leave, I will go
away; and do you (too) go away, O Brhmana! according to your pleasure. Thus addressed by me,
O Krishna! that pupil, possessed of great penance,-that Brhmana of rigid vows,-went away as he
pleased.
Source:
Advaita in Uddhava Gita
Uddhava Gita is the Final Teachings of Lord Krishna to his faithful disciple Uddhava.
47. Naked sages who seriously endeavor in spiritual practice, who have raised their semen upward,
who are peaceful and sinless members of the renounced order, attain the spiritual abode called
Brahman.
6. Now you should completely give up all attachment to your personal friends and relatives and fix
your mind on Me. Thus being always conscious of Me, you should observe all things with equal vision
Page 248 of 400
and wander throughout the earth.
7. My dear Uddhava, the material universe that you perceive through your mind, speech, eyes, ears
and other senses is an illusory creation that one imagines to be real due to the influence of maya. In
fact, you should know that all of the objects of the material senses are temporary.
8. One whose consciousness is bewildered by illusion perceives many differences in value and
meaning among material objects. Thus one engages constantly on the platform of material good and
evil and is bound by such conceptions. Absorbed in material duality, such a person contemplates the
performance of compulsory duties, nonperformance of such duties and performance of forbidden
activities.
10. Being fully endowed with conclusive knowledge of the Vedas and having realized the ultimate
purpose of such knowledge in practice, you will be able to perceive the pure self, and thus your mind
will be satisfied. At that time you will become dear to all living beings, headed by the demigods, and
you will never be hampered by any disturbance in life.
11. One who has transcended material good and evil automatically acts in accordance with religious
injunctions and avoids forbidden activities. The self-realized person does this spontaneously, like an
innocent child, and not because he is thinking in terms of material good and evil.
Source: http://www.astrojyoti.com/bhagavatam11b-2.htm
Note: It i# intere#tin" to note that (ttara 7ita, Anu 7ita an* (**ha) 7ita are a part of
Srima* ,ha"a)atam
Advaita in AdhyAtma rAmAyaNa and tArA gItA
A*hyAtma rAmAyaNa is a discourse between rAma and laxmaNa
vikalpa mAyArahitE chidAtmakE *ahaMkAra* Esha prathamaH prakalpitaH
*adhyAsa* EvAtmani sarvakAraNE nirAmayE brahmaNi kEvalE parE
The brahma vastu is free from all the vikalpAs and mAyA. It is of the form of *chit*. The
prathama-pra%alpa in the form of RahaMR which i# #uperimpo#e* on thi# )i%alpa-rahita
.chan"ele##/ brahma )a#tu i# calle* Ra*hyA#aR. And all this tamAsha (drama) is being
displayed by this ahaM only.
Page 249 of 400
Understanding Advaita - Advaita in AdhyAtma rAmAyaNa and tArA gItA
In AdhyAtma rAmAyaNa shrI rAma says that this world is and illusion and is seen because of eho
only. The only truth is the supreme (param) nirAkAra brahman (nirAmayE brahmaNi kEvalE parE),
which free from delusion.
source
tArA "ItA
mithyAropitasaMsAro na svayaM vinivartate |
viShayA dhyAyamAnasya svapne mithyAgamo yathA ||
This saMsAra is falsely superimposed (on the Self) and does not go away on its own for a person
who broods over the objects of the senses. This samsAra is just like a dream which too does not end
on its own (but ends when one wakes up.)
anAdyavidyAsaMbandhAttatkAryAhaMkRîtestathA |
saMsAro .apArthako .api syAdrAgadveShAdisaN^kulaH ||
By the relation (association) with beginningless avidyA (ajnAna, ignorance) and with the effect of
avidyA - ahaMkAra (ego), the saMsAra, characterized by attractions and aversions, exists even
though it is meaningless.
Source, Further reading
Advaita and Ajaata Vaad in Ashtavakra Gita
'hapter L
9. Burn down the forest of ignorance with the fire of understanding. Know Ì am the one pure
awareness. With such ashes now be happy, free from distress.
10. That in which all this appears is but imagined like the snake in a rope; that joy, supreme
knowledge and awareness is what you are; now be happy.
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12. Your real nature is one perfect, free, and actionless consciousness, the all-pervading witness -
unattached to anything, desireless, at peace. It is illusion that you seem to be involved in any other
matter.
13. Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken
idea that you are just a derivative consciousness; anything external or internal is false.
15. You are really unbound and actionless, self-illuminating and spotless already. The cause of your
bondage is that you are still resorting to stilling the mind.
16. All of this is really filled by you and strung out in you, for what you consist of is pure awareness
- so dont be small-minded.
17. You are unconditioned and changeless, formless and immovable, unfathomable awareness,
imperturbable- such consciousness is unclinging.
18. Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation
into truth you will escape falling into unreality again.
19. Just as a mirror exists as part and apart from its reflected images, so the Supreme Lord exists as
part and apart from this body.
20. Just as one and the same all-pervading space exists within and without a jar, so the eternal,
everlasting Being exists in the totality of things.
'hapter @
Janaka said:
1. Truly I am spotless and at peace, the awareness beyond natural causality. All this time I have
been afflicted by delusion.
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Understanding Advaita - Advaita and Ajaata Vaad in Ashtavakra Gita
2. As I alone give light to this body, so do I enlighten the world. As a result the whole world is mine,
and, alternatively, nothing is.
3. So now abandoning the body and everything else, suddenly somehow my true self becomes
apparent.
4. Just as waves, foam and bubbles are not different from water, so all this which has emanated
from oneself, is no other than oneself.
5. Just as cloth when examined is found to be just thread, so when all this is analysed it is found to
be no other than oneself.
6. Just as the sugar produced from the juice of the sugarcane is permeated with the same taste, so
all this, produced out of me, is completely permeated with me.
7. From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer.
From ignorance of the rope a snake appears, and by knowledge of the rope the snake appears no
longer.
8. Shining is my essential nature, and I am nothing over and beyond that. When the world shines
forth, it is simply me that is shining forth.
9. All this appears in me, imagined, due to ignorance, just as a snake appears in the rope, just as
the mirage of water in the sunlight, and just as silver in mother of pearl.
7lory to Thy Self
11. How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the
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destruction of the world from Brahma down to the last blade of grass.
12. How wonderful I am! Glory to me, solitary! Even though with a body, I am neither going or
coming anywhere; I abide forever, filling all that is.
13. How wonderful I am! Glory to me! There is no one so clever as me! I have borne all that is,
forever, without even touching it with my body!
14. How wonderful I am! Glory to me! I possess nothing at all, and alternatively possess everything
to which speech and mind can refer.
'aution: A#hta)a%ra 7ita i# not for the ma##e#$ Many people after rea*in" A#hta)a%ra 7ita
ha)e #toppe* practicin" Me*itation, ritual#, ya"na, #toppe* )i#itin" temple#$
Advaita in Yoga Vasistha
Yog Vasistha or Vasistha Gita is the discourse between Lord Ram and his Guru Vasistha. It is of
advaita nature.
Yog Vasistha Sara can be found here
'aution: 8o"a 1a#i#tha i# not for the ma##e#$
Some verses from Yog Vasistha sara:
'hapter !ne
Ei#pa##ion
1. Salutations to that calm effulgence which is endless and unlimited by space, time etc., the pure
consciousness which can be known by experience only.
5. The great remedy for the long-lasting disease of samsara is the enquiry, 'Who am I?, to whom
does this samsara belong?,' which entirely cures it.
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Understanding Advaita - Advaita in Yoga Vasistha
Purport of sacred texts
10. That which is imparted, O good soul, to a worthy disciple who has become dispassionate, is the
real wisdom; it is the real purport of the sacred texts and is also the comprehensive wisdom.
11. Following the customary method of teaching is only for preserving the tradition. Pure awareness
results solely from the clarity of the disciple's understanding.
12. The Lord cannot be seen with the help of the sacred texts or the Guru. The self is seen by the
Self alone with the pure intellect.
Sama*hi i# thou"htle##ne##
17. Even the slightest thought immerses a man in sorrow; when devoid of all thoughts he enjoys
imperishable bliss.
?)erythin" i# a *ream
18. Just as we experience the delusion of hundreds of years in a dream lasting an hour, so also we
experience the sport of maya in our waking state.
Self *oe# not *ie or i# not #hunya
21. On the dissolution of the body, the ether (consciousness) limited by the heart (hridayam) alone
ceases to exist. People lament needlessly that the Self is extinct.
+i)a-,rahma-ai%ya: +i)a an* ,rahman are one an* are not *ifferent
22. When pots, etc. are broken the space within them becomes unlimited. So also when bodies
cease to exist the Self remains eternal and unattached.
+a"at in reality i# brahman it#elf
23. Nothing whatever is born or dies anywhere at any time. It is Brahman alone appearing illusory in
the form of the world.
Note: The jagat is satya, but not the way we see it. It is not other than Brahman. Similarly the body
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of Brahman is Brahman itself, eye of Brahman is Brahman itself.
.rahman or Atman does not kno$ anything else than .rahman Z Atman says Sri -amana ,aharshi
in 26 verses on -eality
35. To those $ho have not reali=ed the Sel#, as $ell as to those $ho have, the $ord +(+ re#ers to the
body, but $ith this di##eren!e, that #or those $ho have not reali=ed, the +(+ is !on#ined to the body
$hereas #or those $ho have reali=ed the Sel# $ithin the body the +(+ shines as the limitless Sel#.
3[. To those $ho have not reali=ed "the Sel#% as $ell as to those $ho have the $orld is real. .ut to
those $ho have not reali=ed, Truth is adapted to the measure o# the $orld, $hereas to those that
have, Truth shines as the &ormless 8er#e!tion, and as the Substratum o# the $orld. This is all the
di##eren!e bet$een them.
'hapter Two
(nreality of the Worl*
1. Just as the great ocean of milk became still when the Mandara Mountain (with which it was
churned by the Devas and the Asuras) became still, even so the illusion of samsara comes to an end
when the mind is stilled.
2. Samsara rises when the mind becomes active and ceases when it is still. Still the mind, therefore,
by controlling the breath and the latent desires (vasanas).
3. This worthless (lit. burnt out) samsara is born of one's imagination and vanishes in the absence of
imagination. It is certain that it is absolutely unsubstantial.
4. The idea of a (live) snake in a picture of a snake ceases to be entertained when the truth is
known. Similarly samsara ceases to exist (when the Truth is realized), even if it continues to appear.
7. Dear boy, wonderful indeed is this maya which deludes the entire world. It is on account of it that
the Self is not perceived even though it pervades all the limbs of the body.
8. Whatever is seen does not truly exist. It is like the mythical city of Gandharvas (fata morgana) or
a mirage.
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Understanding Advaita - Advaita in Yoga Vasistha
9. That which is not seen, though within us, is called the eternal and indestructible Self.
10. Just as the trees on the bank of a lake are reflected in the water, so also all these varied objects
are reflected in the vast mirror of our consciousness.
11. This creation, which is a mere play of consciousness, rises up, like the delusion of a snake in a
rope (when there is ignorance) and comes to an end when there is right knowledge.
12. Even though bondage does not really exist, it becomes strong through desire for worldly
enjoyments; when this desire subsides bondage becomes weak.
13. Like waves rising up from the ocean the unstable mind rises out of the vast and stable expanse
of the Supreme Self.
14. It is because of that which always, of its own accord, imagines (everything) quickly and freely
that this magical show (of the world) is projected in the waking state.
15. This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant
person, just as a (non-existent) ghost (is the cause of fear) to a boy.
16. One who has no idea of gold sees only the bracelet. He does not at all have the idea that it is
merely gold.
Sri -amana ,aharshi+s 26 verses on -eality
13. The Sel#, $hi!h is Kno$ledge, is the only -eality. Kno$ledge o# multipli!ity is #alse
kno$ledge. This #alse kno$ledge, $hi!h is really ignoran!e, !annot eDist apart #rom the Sel#, $hi!h
is Kno$ledge*-eality. The variety o# gold ornaments is unreal, sin!e none o# them !an eDist $ithout
the gold o# $hi!h they are all made.
17. Similarly towns, houses, mountains, serpents, etc. are all in the eyes of the ignorant man,
separate objects. From the absolute point of view; this objective (world) is the subject (the Self)
itself; it is not separate (from the Self).
18. The world is full of misery to an ignorant man and full of bliss to a wise man. The world is dark
to a blind man and bright to one who has eyes.
19. The bliss of a man of discrimination, who has rejected samsara and discarded all mental
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concepts, constantly increases.
Advaita in 34 (ten) m#khya (ma+or) *"anishads
Advaita sthiti, transient impermanent nature of this world, renunciation of desires, and objects of
this world (from mind), Atman and Brahman ar supreme and Atman is Brahman are found in
Major Upanishads which teach Advaita Vedanta. 108 Upanishads are listed in Muktika Upanishad
(quoted later), out of which Mandukya is considered as alone capable of giving Kaivalya Advaita
Jnana. Ten mukhya upanishads or dasopanishads listed are
,e!ends:
RV: Rig Veda or Rik Veda or Rug Veda or RRiga veda
SV: Sama Veda
SYV: Shukla Yajur Veda
KYV: Krishna Yajur Veda
AV: Atharva Veda
1. Isa or Isha or IshavAshya (SYV) "The Inner Ruler"
2. Kena (SV) "Who moves the world?"
3. Katha (KYV) "Death as Teacher"
4. Prasna, (AV) "The Breath of Life"
5. Mundaka (AV) "Two modes of Knowing"
6. MAndUkya (AV) "Consciousness and its phases"
7. TaittirIya (KYV) "From Food to Joy"
8. Aitareya, ( V) "The Microcosm of Man" R
9. ChAndogya (SV) "Song and Sacrifice"
10.BrhadAranyaka (SYV)
Ad%aita Vedanta Is6A%Asya 4panis6ad
3 | 3
? || |H*3 |
3 H|=3 H|=3 H|=3 |
Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate
Puurnnashya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||
Om Shaantih Shaantih Shaantih ||
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Understanding Advaita - Advaita Vedanta IshAvAsya Upanishad
Om.
Completeness is that, completeness is this,
from completeness, completeness comes forth.
Completeness from completeness taken away,
completeness to completeness added,
completeness alone remains.
Om. Peace! Peace! Peace!
OR
Om.
That is the whole, this is the whole;
from the whole, the whole becomes manifest;
taking away the whole from the whole,
the whole remains.
Om. Peace! Peace! Peace!
First sloka (verse) says:
1. All that is in this transient world is covered by the Lord.
Enjoy yourself with an attitude of self-resignation.
Do not desire eagerly the riches of any others.
,rahman i# immo)able, i# #ub#tratum of e)erythin"$ ?)erythin" mo)e# within ,rahman
>$ (nmo)in", It i# one, fa#ter than the min*$ The #en#e# cannot reach It, for It procee*#
ahea*$ &emainin" #tatic It o)erta%e# other# that run$ !n account of It# pre#ence,
Matar#i)a .the win*/ con*uct# the acti)itie# of bein"#$
B$ It mo)e#< It mo)e# not$ It i# far< It i# near$ It i# within all< It i# without all$
6. He who perceives all beings in the Self alone, and the Self in all beings, does not entertain any
hatred on account of that perception.
N$ When a man reali#e# that all bein"# are but the Self, what *elu#ion i# there, what
"rief, to that percei)er of onene##?
Self i# All-per)a*in"
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8. That (Self) is all-pervading, radiant, bodiless, soreless, without sinews, pure, untainted by sin,
the all-seer, the lord of the mind, transcendent and self-existent. That (Self) did allot in proper
order to the eternal Prajapatis known as samvalsara (year) their duties.
9. Those who worship avidya (karma born of ignorance) go to pitch darkness, but to a greater
darkness than this go those who are devoted to Vidya (knowledge of the Devatas).
10. Different indeed, they say, is the result (attained) by vidya and different indeed, they say, is
the result (attained) by avidya. Thus have we heard from the wise who had explained it to us.
LL$ He who %now# both )i*ya an* a)i*ya to"ether, tran#cen*# mortality throu"h a)i*ya
an* reache# immortality throu"h )i*ya$
Manife#te* .Sa"uNa/ an* unmanife#te* .Nir"uNa/ ,rahman - fruits of worship of both
L@$ To pitch *ar%ne## they "o who wor#hip the (nmanife#te* .0ra%riti/$ To a "reater
*ar%ne## than thi# "o tho#e who are *e)ote* to the Manife#te* .Hiranya"arbha/$
13. Different indeed, they say, is the result (attained) by the worship of the Manifested and
different indeed, they say, is the result (attained) by the worship of the Unmanifested. Thus have
we heard from the wise who had explained it to us.
L>$ He who %now# both the (nmanife#te* an* the *e#tructible .Hiranya"arbha/
to"ether, tran#cen*# *eath by the .wor#hip of/ the *e#tructible an* attain# immortality
by the .wor#hip of / the (nmanife#te*$
'A(TI!N: Upanishads are not for the masses. Bhagavad Gita, Guru Gita, Yog VAsistha, Prasna
Upanishad, Katha Upanishad and other Advaita Shastras that teach about Brahma-vidya are
taught by only one who is established in Brahman and imparted to disciples who is free of worldly
desires, pure minded, subtle intellect, has dispassion in society.
Brahma Sutra is only for some elite group of sadhakas who would like to get more clarity after
reading all upanishads and are confused about different upanishads saying different things.
Brahma Sutra is said to clear this doubts.
Ad%aita Vedanta in Fena 4panis6ad # I may not deny Bra6man and Bra6man
do not deny me.
Kena Upanishad starts with a question about Who Am I and says taht May I not deny Brahman
and that Brahman do not deny me. It also says that I am a devotee of Atman, indicating that
Brahman and Atman are one and the same.
Let my limbs grow strong. Let my speech, vital energy,
eyes, ears, vitality become more powerful. May I not deny
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Understanding Advaita - Advaita Vedanta in Kena Upanishad - I may not deny Brahman and
Brahman do not deny me.
Brahman and may Brahman not deny me. Let there be no
rejection or denial of Brahman by me. May the qualities
proclaimed in the Upanishads be in me as I am a devotee
of the Atman.
Kena Upanishad ends with Chapter 4 saying that
He who has this knowledge is established in It. All that is
infinite, and blissful rests in Brahman, rests in Brahman .
Kena Upanishad also says that Indra and other demi Gods like Agni and Vayu excelled than other
Gods as they were very near to knowing Brahman. Indra excelled than other Gods as he was the
first to know that 'I am Brahman' (4.2-4.3)
Ad%aita Vedanta in Fat6a 4panis6ad (+at6opanis6ad)
Katha Upanishad is a discourse between Nachiketas and Yamadev, Lord of Death. Yamadev offers
Nachiketas to ask 3 boons out of which 2 are for his father and one is Tatva Jnana. Only after
examining Nachiketas and repeatedly tempting for another boon which gives worldly pleasures,
and rejection by Nachikeyas, Yamadev finally gives instructions on Brahma Jnana. It belongs to
Krishna Yajur Veda.
,lin* 9ea*in" ,lin*
1.2.5 The deluded staying in illusion thinking themselves to be enlightened go in circles faltering
and floundering like sightless-men led by a sightless one.
,rahma +nana i# *ifficult to "ra#p an* teach
1.2.7 It is not possible for many to hear about it (Brahman) and even having heard many do not
understand. The teacher must be a skilful one and the pupil should be sharp in grasp. The knower
is a wonderful person instructed by the adept.
,rahman i# beyon* #peech an* ar"ument# i$e$ min* an* intellect
1.2.8 This principle (Brahman) is not understood by pondering in different ways or being taught
by one of low ability. There is no other way than being taught by one of unparalleled ability and it
transcends all arguments and is subtlest of subtle.
1.2.9 This knowledge is not attainable by argumentation. It is of easy comprehension only when
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instructed by another. O! Dearest one! O! Nachiketa! let there be seekers like you! You are truly
resolved in your desire.
Me*itate to realiFe Truth an* "o beyon* 3oy an* #orrow .Euality/
1.2.12 The wise man having, by meditating on it , got that which is difficult to realise, effulgent,
deep-seated and immanent, dwelling in the cave of the heart transcends both joy and sorrow.
7lory of !M - Me*itation on !M "i)e# one all the fruit# that i# obtaine* by ritual# an*
one reache# truth which i# proclaime* by #ha#tra# an* the en* re#ult of Self ?n2uiry
1.2.15 That which is proclaimed by all the scriptures, which is said to be the end effect of all
rituals and for which enquiry into the ultimate reality is undertaken, I shall tell you about it briefly
as "OM".
1.2.16 This syllable (OM) is the highest (Brahman) , this alone is ever-lasting and whoever
realises this attains whatever he desires.

1.2.17 This (syllable OM) is the best support, this is the supreme support and upon realising this,
one is adored in the world of Brahma (Hiranyagarbha loka)
'on#ciou#ne## i# beyon* birth an* *eath
L$@$LS The con#ciou#ne## .#oul / i# neither born nor i# it #ub3ect to *eath$ It ha# not
manife#te* from anythin" nor ha# it "i)en ri#e to a new entity$ Thi# one i# unborn,
alway# e4i#tin", e)erla#tin", in*eterminable in anti2uity an* i# not *e#troye* when the
bo*y .container/ i# *e#troye*$
1.2.19 If the slayer thinks he stays, and slain thinks that he is slain, neither of them knows the
truth. This (Knower) neither slays nor is slain.
Note: Similar verse is found in Bhagavad Gita where Bhagavan says that even by killing all you
will not kill anything. Rise above deha-bhava or sarira bhava (body consciousness), as all are
Atman [citation needed]
About Atman - (pa*e#ha# #imilar to ,ha"a)a* 7ita
1.2.20 Smaller than the smallest, greater than the greatest is the Atman that dwells in the cave of
the heart of beings. He who is desireless, realises the glory of Atman through cleansing of mind
and senses, and transcends from sorrow.
Similarly we can find many verses which are of advaitic nature, which emphasize on
renunciation, transient nature of things, nothing except atman is permanent, limited efforts
cannot produce limited results, and Atman is beyond mind and intellect. Atman is beyond duality.
By meditating on OM, one can Self Realize. It also says that only a realized teacher can teach to
a capable disciple, else it will be like blind leading blind.
1.2.21 While seated, he travels far ; lying down he goes all-over. Who can know other than me
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Understanding Advaita - Advaita Vedanta in Katha Upanishad (kathopanishad)
that Shining One, who revels and revels.
Note:
Similar verse in Bhagavad Gita says that one who has no eyes but sees, or one who is an eye of
an eye, etc is also found. [citation needed]
Similar verse is also found in Ashtavakra Gita - Jnani is the one who does not do any karam even
tough he does and vice versa [citation needed]
1.2.22 Having realised the all-pervading Supreme Atman, who is bodiless within the bodies, stable
amidst the unstable, the wise one grieves no more.
Atman cannot be realiFe* without the "race of Atman$
L$@$@= ,y #tu*y of the #cripture#, lecturin" one# own intellectual en2uirie# or by wi*e
learnin" or li#tenin", thi# Atman cannot be reali#e*$ Whom#oe)er, it choo#e# alone, i#
attainable that reali#ation about It, a# It re)eal# It# own nature to him$
Note:
Similar is said in first verse of Avadhut Gita.
1. By the grace of God the Brahmins above all men are inspired with the disposition to non-duality
(unity of the Self with God), which relieves them of the great fear.
Sri Ramakrishna says same thing.
In dark place, the one holding lantern can guide others in dark and can see their face, but others
cannot see the face of lantern holder. They can only see his face if the lantern holder throws light
upon himself.
Impure min* cannot attain Atman
1.2.24 He who is not free from evil conduct, whose senses are not controlled , whose emotions
are not harmonised, whose mind is not at peace, cannot attain this Atman by any means of
knowledge.
Katha Upanishad contains many verses which concur teachings of Bhagavan in Bhagavad Gita,
which is not surprising as Bhagavan has himself said that he is not giving what is new, but that
said in Upanishads by Rishis and is imparting Brahma-Vidya
,rahman i# beyon* attribute#
1.3.15 - "That which is soundless, touchless, formless, undecaying, tasteless, internal, smellless,
imperishable, immortal, beginningless, endless, (infinite), greater than the greatest, distinct from
intelligence, (i.e., distinct from ahamkara) and changelessly constant...
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Source: Link 1, Link 2
Ad%aita Vedanta in -ras6na 4panis6ad
Prashna Upanishad is listed fourth in Muktika Upanishad and belongs to Atharveda.
1.1 Sukesa, son of Bharadvaja, Satyakama, son of Sibi, Sauryanin, the grandson of Surya of the
Garga clan, Kausalya, son of Asvala, Bhargava of Vidharbha, Kabandhi, the son of Katya, all of
them devoted to and rooted in Brahman, with sacrificial fuel in hand, approached Pippalada,
hoping that he would tell them about all That.
4.4 The Samana takes with it the two oblations of inhaling and exhaling evenly into the system.
The Samana is said to be the priest officiating at the sacrifice i.e. the hota . The mind is indeed
the sacrificer and Udana is the desired end of the sacrifice (liberation). It (Udana) causes the
sacrificer to attain Brahman every day.
4.7 O ! Pleasant looking one ! just as birds stay put in trees , so it is said that all these stay in the
superior self.
4.9 It is indeed the dweller who sees, feels, hears, smells, tastes, thinks, knows; he is the one
who acts, the intelligent soul, the Purusa. He is established in the supreme indestructible Atman.
4.10 One of pleasant looks! He who realises that imperishable one into which lapse the mind, the
sense organs, the gross elements and the vital airs, becomes all-knowing and enters into
everything.
5.2 O ! Satyakama ! Om is really the higher and the lower Brahman. Thus, the one who knows
begets one of these two by this method.
Chapter 5 goes on to explain OM, it's 4 states, contemplating on any of the single letter and finally
concludes
5.7 Through the first syllable is attained this human world, by the second is obtained the lunar
world and by the third that obtained only by the wise. That which is tranquil, undiminishing,
undying and rid of all fear - the greatest is attained by means of this OM.
In Second last verse of chapter 6 Pippalada, the Guru says
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Understanding Advaita - Advaita Vedanta in Prashna Upanishad
A$= He #ai* to them : A# far a# I %now the Supreme are - ,rahman - there i# nothin"
"reater than thi#$
Ad%aita Vedanta in 2unda+a 4panis6ad
||| H|
| 4( | 31
3 3 H#
1 31 H| 3 3 1| | |
nWyamWtmW pra%a(anena la&6yo
na med6ayW na &a6unW [rutena M
yame%ai a % ute tena la&6ya#
stasyai a WtmW %i% ute tan s%Wm MM 3MM m
Gou (annot 6a%e t6e +no1ledge o" t6e :upreme :oul &y
means o" reasoning, erudition, or studying o" t6e VedasR
Anly t6roug6 (auseless mer(y does @e re%eal @is o1n
person unto 6im 16om @e does a((ept as @is o1n. 3.2.3
A0
86is Atman (annot &e attained t6roug6 study o" t6e Vedas,
nor t6roug6 intelligen(e, nor t6roug6 mu(6 learning.
@e 16o is (6osen &y Atman&y 6im alone is Atman attained.
It is Atman t6at re%eals to t6e see+er Its true nature. 3.2.3
III.i.= , P 86at ( i.e., Bra6man) is in"inite, e""ulgent, not a((essi&le to t6oug6t, "ormless, su&tler t6an t6e
su&tlestR "art6er t6an t6e "art6est. It is, at t6e same time, near at 6and in t6is &ody. It is a%aila&le to &e
re(ogniKed in oneOs %ery 6eart, (i.e., as t6e (ons(iousness &e6ind t6e a6am+ara)j.
Ad%aita Vedanta in 2andu+ya 4panis6ad
Page 264 of 400
( 1 3H 31||F| 3 q *3 || 7 1
|=3 |H|3|3 3!|| (3! |) 7 | |
1. @ari A2. A2 is e%eryt6ing. Ane t6at is past and "uture t6at is noting &ut in reality A2. 86e one 16i(6 is a&o%e
3 +A!a (tenses o" time, past, present and "uture) is in reality A2.
B6aga%an in 9ita says t6at ?I am A2? (B9$ =$C)
=. 86e )ourt6 is t6oug6t o" as t6at 16i(6 is not (ons(ious o" t6e internal 1orld, nor (ons(ious o" t6e e7ternal
1orld, nor (ons(ious o" &ot6 t6e 1orlds, nor dense 1it6 (ons(iousness, nor simple (ons(iousness, nor
un(ons(iousness, 16i(6 is unseen, a(tionless, in(ompre6ensi&le, unin"era&le, unt6in+a&le, indes(ri&a&le, 16ose
proo" (onsists in t6e identity o" t6e :el" (in all states), in 16i(6 all p6enomena (ome to a (essation, and 16i(6 is
un(6anging, auspi(ious, and non#dual. 86at is t6e :el"R t6at is to &e +no1n.
12. 86at 16i(6 is 1it6out letters (parts) is t6e )ourt6, &eyond appre6ension t6roug6 ordinary means, t6e
(essation o" t6e p6enomenal 1orld, t6e auspi(ious and t6e non#dual. 86us Am is (ertainly t6e :el". @e 16o
+no1s t6us enters t6e :el" &y t6e :el".
All 12 %erses o" 2andu+ya 4panis6ad e7plain glories and true nature o" A2
Ad%aita Vedanta in 8aittiriya 4panis6ad
8aittiriya 4panis6ad "orms t6e se%ent6, eig6t6 and nint6 (6apters o" t6e 8aittiriya Aranya+a o" t6e Fris6na Ga3ur
Veda. 86ese (6apters are +no1n as :i+s6a Valli, Ananda Valli and B6rigu Valli, respe(ti%ely. :i+s6a Valli tea(6es on
di""erent types o" 2editation. Ananda Valli tea(6es t6at Bra6man is supreme, Bra6man alone (an destroy
ignoran(e and one 16o +no1s &ra6man &e(omes &ra6man. Brigu Valli is a "urt6er dis(ussion 16ere ' s6eat6s
are dis(ussed and Atman is t6e innermost (ore. Also note t6at se(ond and t6ird %alli starts 1it6 :6anti 2antra, an
approa(6 similar to t6at Adopted &y :6ri 9audpadA(6arya in 2andu+ya Fari+a pra+ara/a 4, alAta :anti.
1.C.1 Ane s6ould (ontemplate t6us $ Am is Bra6man, and all t6e uni%erse, per(ei%ed or imagined is Am. 86e
entire 6ierar(6y o" priests at t6e sa(ri"i(e initiate t6eir respe(ti%e roles &y or responding 1it6 re(iting ?Am?,
starting 1it6 t6e Ad6%aryu or t6e super%ising priest, t6e 4dgatr 16o (6ants t6e 6ymns o" t6e :ama Veda, t6e @otr
priests 16o re(ite t6e 0ig Veda, and "inally t6e Bra6mana 16o prays to attain Bra6man. 86us &y per"orman(e in
unison alone is Bra6man attained.
2.1.1 Am. 2ay 2itra &e propitious unto usX 2ay Varuna &e propitious unto usX 2ay Aryaman &e propitious unto
usX 2ay Indra and Bri6aspati &e propitious unto usX 2ay Vis6nu, o" 1ide strides, &e propitious unto usX :alutation
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Understanding Advaita - Advaita Vedanta in Taittiriya Upanishad
to Bra6manX :alutation to 86ee, A VayuX 86ou indeed art t6e %isi&le Bra6man. 86ee indeed, A Vayu, I s6all
pro(laim as t6e rig6tX 86ee indeed, I s6all pro(laim as t6e trueX 2ay It prote(t meX 2ay It prote(t t6e tea(6erX 2ay
It prote(t meX 2ay It prote(t t6e tea(6erX
or
2ay @e (Bra6man) prote(t and nouris6 us. 2ay our 3oint 1or+ and study &e %igorous and e""e(ti%eR may 1e not
enter into dispute. Am, 2ay t6ere &e pea(e, pea(e, pea(e.
@$L$@ !ne who reali#e# ,rahman attain# the Supreme$ 5or it i# *eclare* that ,rahman i#
e4i#tence, %nowle*"e an* Infinite$ He who fin*# ,rahman within the #ecret rece##e# of
hi# own heart will ha)e no further want a# he will ha)e attaine* e)erythin"$
2.1.3 )rom t6at %ery Atman (Bra6man) et6er (ame to &eR "rom et6er (ame air, "rom air (ame "ire, "rom "ire (ame
1ater, "rom 1ater (ame t6e eart6, "rom t6e eart6 (ame 6er&s, "rom 6er&s (ame "ood, and "rom "ood (ame man.
86is man, 6is 6ead, 6is &ody and e%ery part o" 6im, all (ome "rom t6at ultimate Bra6man. All t6is is "urt6er
e7plained 6ere.
2.4.1 @e 16o +no1s t6e &liss o" Bra6man 16i(6 is &eyond t6e rea(6 o" t6e 1ord and t6e mind # 6e does not "ear
anyt6ing.
2.B.4 86e one Atman de(ided to pro3e(t @imsel" into t6e many and t6us (reated t6e mani"old uni%erse o"
e7isten(e, "illed it, and yet remained e7tending e%ery16ere &eyond it. *it6in t6e in"inite, 6e &e(ame t6e "inite,
1it6in t6e unde"ined, 6e &e(ame t6e de"ined, and yet remained t6e ultimate and t6e entire 0eality.
Ad%aita Vedanta in Aitareya 4panis6ad
Part 1, Chapter 1, Section 1
From itself, That one and only Consciousness, the Atman, willed the creation of Cosmos ...
Part Three
Chapter I-Concerning the Self
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1 Who is He whom we worship, thinking: "This is the Self"? Which one is the Self? Is it He by
whom one sees form, by whom one hears sound and by whom one tastes the sweet and the
unsweet?
2 Is it the heart and the mind. It is consciousness, lordship, knowledge, wisdom, retentive power
of mind, sense knowledge, steadfastness, though, thoughtfulness, sorrow, memory, concepts,
purpose, life, desire, longing: all these are but various names of Consciousness (Prajnanam).
3 He is Brahman, He is Indra, He is Prajapati; He is all these gods; He is the five great elements-
earth, air, akasa, water, light; He is all these small creatures and the others which are mixed; He
is the origin-those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows,
human beings, elephants-whatever breathes here, whether moving on legs or flying in the air or
unmoving. All thi# i# "ui*e* by 'on#ciou#ne##, i# #upporte* by 'on#ciou#ne##$ The ba#i#
i# 'on#ciou#ne##$ 'on#ciou#ne## i# ,rahman .0ra3nanam ,rahma/$
4 He, having realised oneness with Pure Consciousness, soared from this world and having
obtained all desires in yonder heavenly world, became immortal-yea, became immortal.
Ad%aita Vedanta 6andogya 4panis6ad
Chandogya Upanishad begins with the explanation on OM Chapter 1 and beginning verses of
chapter 2 talk about OM.
H3 | H3 HH| H3 1H3 H|H H313H H3 HH3
H| 3||||3|s= 117.26.1.
Atmatah prana atmata asa atmatah smaraAtmata akasa atmatasteja atmata apahAtmata
avirbhavatirobhavavatmatonnam.
"From the Self is life; from the Self is desire; from the Self is love; from the Self is ether; from the
Self is light; from the Self are the waters; from the Self is appearance and disappearance; from
the Self is food." 7.26.1.
Conne!tion $ith .) 34743 by Shri Adi Shankara!harya
V-xxiv-4: Therefore, even if one, who knows thus, offers the remnant of his food to a Chandala,
then also that food becomes his offering to the Vaisvanara Atman only. There is this verse about
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Understanding Advaita - Advaita Vedanta Chandogya Upanishad
it.
VI-ix-1-2: Às, dear boy, the bees make honey by collecting juices from different trees and reduce
them into one essence, and there, as these juices have no such discrimination as "I am the juice
of this tree, I am the juice of that tree; even so, dear boy, all these creatures having merged into
Being, do not know, "We have merged into Being.
1I-i4->: CThat ,ein" which i# thi# #ubtle e##ence .cau#e/, e)en That all thi# worl* ha#
for it# #elf$ That i# the true$ That i# the Atman$ That thou art, ! S)eta%etu$D C&e)ere* #ir,
plea#e e4plain it further to meD$ CSo be it, *ear boyD, #ai* .the father/$
verses from 6.9.4 to 6.15.3 teach advaita
Nara*a approache# Sanata 6umara for Atma +nana$
VII-i-1: Om. `Revered sir, teach me, thus saying Narada approached Sanatkumara. Sanatkumara
said to him, `What you already know, declaring that to me, be my disciple. What is beyond that I
shall tell you. Narada said:
VII-i-2: `Revered sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharvanas the
fourth, the Itihasa-Purana as the fifth, grammar, the rules for the worship of the ancestors,
mathematics, the science of portents, the science of treasures, logic, the science of ethics,
etymology, the ancillary knowledge of the Vedas, the physical sciences, the science of war, the
science of the stars, the science related to serpents, and the fine arts - all this I know, revered
sir.
VII-i-3: `Revered sir, however, I am only a knower of verbal texts, not a knower of Atman. Indeed
I have heard from persons like your revered self that a knower of Atman goes beyond grief. I am
in such a state of grief. May your revered self take me across it. Sanatkumara replied to him,
Whatsoever you have studied here, really it is only a name.
Vere one goes #rom gross to subtle to treat ea!h and everything as .rahman like $ater, #ire, air,
akash, $ill, understanding, mind, et! is !onsidered as .rahman. .ut still ;arada is not satis#ied
$ith this and asks that there must be something greater than the one eDplained.
VII-xvi-1: `But he really speaks surpassingly who speaks surpassingly with truth. `Revered sir,
being such, I would speak surpassingly with truth. `But one must desire to understand the truth.
`Revered sir, I desire to understand the truth.
VII-xvii-1: `When one understands, then alone does one declare the truth. Without understanding,
one does not declare the truth. Only he who understands declares the truth. But one must desire
to understand understanding. `Revered sir, I desire to understand understanding.
&eal Happine## .Anan*a/ i# infinite
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1II-44ii-L: CWhen one obtain# happine##D, then alone *oe# one act$ Without obtainin"
happine## one *oe# not act$ !nly on obtainin" happine## *oe# one act$ ,ut one mu#t
*e#ire to un*er#tan* happine##D$ C&e)ere* #ir, I *e#ire to un*er#tan* happine##D$
1II-44iii-L: That which i# infinite, i# alone happine##$ There i# no happine## in anythin"
finite$ The infinite alone i# happine##$ ,ut one mu#t *e#ire to un*er#tan* the infiniteD$
C&e)ere* #ir, I *e#ire to un*er#tan* the infiniteD$
,rahman i# beyon* un*er#tan*in" an* #en#e#
1II-44i)-L: CIn which one #ee# nothin" el#e, hear# nothin" el#e, un*er#tan*# nothin"
el#e, that i# infinite$ ,ut that in which one #ee# #omethin" el#e, hear# #omethin" el#e,
un*er#tan*# #omethin" el#e, i# the finite$ That which i# infinite, i# alone immortal, an*
that which i# finite, i# mortalD$ C&e)ere* #ir, in what i# that infinite e#tabli#he* ?D C!n it#
own "reatne## or not e)en on it# own "reatne##D$
1II-44i)-@: CHere in thi# worl* people call cow# an* hor#e#, elephant# an* "ol*,
#er)ant# an* wi)e#, fiel*# an* hou#e#, I"reatne##H$ I *o not #pea% thu# .of "reatne##/,
for in that ca#e one thin" woul* be e#tabli#he* in another$ What I *o #ay i# thu#:
,rahman i# Infinite
1II-44)-L: CThat infinite alone i# below$ That i# abo)e$ That i# behin*$ That i# in front$
That i# to the #outh$ That i# to the north$ That alone i# all thi#$ So ne4t i# the teachin" in
re"ar* to the #elf-#en#e$ I alone am below$ I am abo)e$ I am behin*$ I am in front$ I am
to the #outh$ I am to the north$ I alone am all thi#$
1II-44)-@: CSo now i# the teachin" throu"h Atman$ Atman alone i# below$ Atman i#
abo)e$ Atman i# behin*$ Atman i# in front$ Atman i# to the #outh$ Atman i# to the north$
Atman alone i# all thi#$ 1erily, he it i# who #ee# thu#, an* un*er#tan*# thu#, ha#
plea#ure in Atman, *eli"ht in Atman, union in Atman, 3oy in Atman$ He become# Self-
#o)erei"n< he become# free to act a# he wi#he# in all the worl*#$ ,ut tho#e who %now
otherwi#e than thi# are rule* by other# an* li)e in peri#hable worl*#< they are not free
to act a# they wi#h in all the worl*#$
1II-44)i-L: 1erily, for him alone, who #ee# thu#, reflect# thu# an* un*er#tan*# thu#,
0rana #prin"# from Atman, a#piration from Atman, memory from Atman, A%a#a from
Atman, fire from Atman, water from Atman, appearance an* *i#appearance# from
Atman, foo* from Atman, #tren"th from Atman, un*er#tan*in" from Atman,
contemplation from Atman, intelli"ence from Atman, will from Atman, min* from
Atman, #peech from Atman, name from Atman, hymn# from Atman, rite# from Atman,
all thi# .#prin"#/ from Atman alone$
VII-xxvi-2: `There is this verse about it: "He who sees this does not see death nor illness nor any
sorrow. He who sees this sees all things and obtains all things in all ways. `He is one, becomes
threefold, fivefold, sevenfold and also ninefold. Then again he is called the elevenfold, also a
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Understanding Advaita - Advaita Vedanta Chandogya Upanishad
hundred-and-ten-fold and also a thousand-and twenty-fold. `When nourishment is pure, reflection
and higher understanding become pure. When reflection and higher understanding are pure,
memory becomes strong. When memory becomes strong, there is release from all the knots of
the heart. The revered Sanatkumara showed to Narada, after his impurities had been washed off,
the further shore of darkness. People call Sanatkumara as Skanda - yea, they call him Skanda.
?)erythin" i# in#i*e ,rahman
VIII-i-1: Om. Now, in this city of Brahman, there is a mansion in the shape of a small lotus; in it is
a small inner Akasa. What is within that, that should be sought; that indeed, one should desire to
understand.
VIII-i-2-3: If the disciples should say to him, Ìn this city of Brahman in which is a small mansion
in the shape of a lotus and in the small inner Akasa within - what is it that lies there which should
be sought, which one should desire to understand ? - he should say in reply, Às large indeed as
is this Akasa, so large is that Akasa in the heart. Within it, indeed, are contained both heaven and
earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever there is of
him in this world and whatever is not, all that is contained within it.
Heart i# Atman, Atman i# ,rahman
VIII-iii-3: Thi# Atman )erily i# in the heart$ Its etymological explanation is this. This (Atman) is
in the heart, hence it is the heart. He who knows thus indeed goes daily into the heavenly world.
VIII-iii-4: Now that serene and happy being, rising out of this body and reaching the highest light,
appears in his own true form. Thi# i# the Atman, #ai* the teacher$ Thi# i# the immortal, the
fearle##$ Thi# i# ,rahman$ 1erily, the name of thi# ,rahman i# the True$
VIII-iii-5: These are indeed the three syllables, `sa, `ti, `yam. What is `sa, that is the immortal,
and what is `ti, that is the mortal, and what is `yam, with it one holds the two together. Because
with it one holds the two together, therefore it is `yam. Verily, he who knows thus goes to the
heavenly world.
Atman i# beyon* e)erythin"
VIII-iv-1: Now, this Atman is the dyke, the embankment for the safety of these worlds. This dyke,
neither the *ay nor the ni"ht cro##e#, nor ol* a"e nor *eath nor #orrow, nor merit nor
*emerit$ All e)il# turn bac% from it, for this Brahman-world is free from evil.
VIII-iv-2: Therefore, )erily, on reachin" thi# *y%e, if one wa# blin* he cea#e# to be blin*<
if woun*e*, he cea#e# to be woun*e*, if afflicte*- he cea#e# to be afflicte*$ Therefore,
)erily, on reachin" thi# *y%e, e)en ni"ht become# *ay, for this Brahman-world is ever
illumined.
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He who attain# Atman attain# e)erythin"
VIII-vii-1: The Atman which is free from evil, free from old age, free from death, free from
sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he
should be sought, him one should desire to understand. He who ha# foun* out an* who
un*er#tan*# that Atman attain# all the worl*# an* all the *e#ire#$ Thus spoke Prajapati.
Ad%aita Vedanta Bri6adAra/ya 4panis6ad
Bri6ad#ara/ya 4panis6ad &egins 1it6 :6anti 2antra (-ea(e 6ant) 16i(6 is o" Ad%aita /ature
3 3| | 1
3| | 7|3 1
|| 3 1
3 H|=3 H|=3 H|=3 |
Am Asato 2aa :ad#9amaya M
8amaso 2aa ;yotir#9amaya M
2rtyor#2aa Amrtam 9amaya M
Am :6aanti6 :6aanti6 :6aanti6 MM
2eaning$
Am, !ead us "rom 4nreality (o" 8ransitory >7isten(e) to t6e 0eality (o" :el"),
!ead us "rom t6e .ar+ness (o" Ignoran(e) to t6e !ig6t (o" :piritual Fno1ledge),
!ead us "rom t6e )ear o" .eat6 to t6e Fno1ledge o" Immortality.
Am -ea(e, -ea(e, -ea(e.
Anot6er :6anti 2antra
Am X 86at (Bra6man) is in"inite, and t6is (uni%erse) is in"inite.
86e in"inite pro(eeds "rom t6e in"inite.
(86en) ta+ing t6e in"initude o" t6e in"inite (uni%erse),
It remains as t6e in"inite (Bra6man) alone.
Am X -ea(e X -ea(e X -ea(e X
'rah$an can on"& 2e descri2ed 2& neation
II#iii#B$ 86e "orm o" t6at ]&eingO is as "ollo1s$ li+e a (lot6 dyed 1it6 turmeri(, or li+e grey s6eepOs 1ool, or li+e t6e
(s(arlet) inse(t (alled Indragopa, or li+e a tongue o" "ire, or li+e a 16ite lotus, or li+e a "las6 o" lig6tning. @e 16o
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Understanding Advaita - Advaita Vedanta BrihadAraNya Upanishad
+no1s it as su(6 attains splendour li+e a "las6 o" lig6tning. 8ow therefore the descri!tion -of 'rah$an.* E8ot
this, not thisB. 'ecause there is no other and $ore a!!ro!riate descri!tion than this E8ot thisB. /o1 Its
name$ ]86e 8rut6 o" trut6O. 86e %ital "or(e is trut6, and It is t6e 8rut6 o" t6at.
9efinition of 'rah$an
III#%iii#C$ @e said$ A 9argi, t6e +no1ers o" Bra6man say, t6is Immuta&le (Bra6man) is t6at. It is neit6er gross nor
minute, neit6er s6ort nor long, neit6er red (olour nor oiliness, neit6er s6ado1 nor dar+ness, neit6er air nor
et6er, unatta(6ed, neit6er sa%our nor odour, 1it6out eyes or ears, 1it6out t6e %o(al organ or mind, non#
luminous, 1it6out t6e %ital "or(e or mout6, not a measure, and 1it6out interior or e7terior. It does not eat
anyt6ing, nor is It eaten &y any&ody.
III#%iii#10$ @e, A 9argi, 16o in t6is 1orld, 1it6out +no1ing t6is Immuta&le, o""ers o&lations in t6e "ire, per"orms
sa(ri"i(es and undergoes austerities e%en "or many t6ousand years, "inds all su(6 a(ts &ut peris6a&leR 6e, A 9argi,
16o departs "rom t6is 1orld 1it6out +no1ing t6is Immuta&le, is misera&le. But 6e, A 9argi, 16o departs "rom
t6is 1orld a"ter +no1ing t6is Immuta&le, is a +no1er o" Bra6man.
'rah$an is 6itness
III#%iii#11$ 86is Immuta&le, A 9argi, is ne%er seen &ut is t6e *itnessR It is ne%er 6eard, &ut is t6e @earerR It is ne%er
t6oug6t, &ut is t6e 86in+erR It is ne%er +no1n, &ut is t6e Fno1er. 86ere is no ot6er 1itness &ut 86is, no ot6er
6earer &ut 86is, no ot6er t6in+er &ut 86is, no ot6er +no1er &ut 86is. By t6is Immuta&le, A 9argi, is t6e
(4nmani"ested) et6er per%aded.
At$an is 'rah$an
II#%#1'$ 86is :el", already mentioned, is t6e ruler o" all &eings, and t6e +ing o" all &eings. ;ust as all t6e spo+es are
"i7ed in t6e na%e and t6e "elloe o" a (6ariot#16eel, so are all &eings, all gods, all 1orlds, all organs and all t6ese
(indi%idual) sel%es "i7ed in t6is :el".
II#%#19$ 86is is t6at meditation on t6ings mutually 6elp"ul 16i(6 .ad6ya(, %ersed in t6e At6ar%a#Veda, taug6t t6e
As%ins. -er(ei%ing t6is t6e 0is6i said, ](@e) trans"ormed @imsel" in a((ordan(e 1it6 ea(6 "ormR t6at "orm o" @is
1as "or t6e sa+e o" ma+ing @im +no1n. 86e !ord on a((ount o" 2aya (notions superimposed &y ignoran(e) is
per(ei%ed as mani"old, "or to @im are yo+ed ten organs, nay, 6undreds o" t6em. @e is t6e organsR @e is ten and
t6ousands , many and in"inite. 86at Bra6man is 1it6out prior or posterior, 1it6out interior or e7terior. 86is sel",
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t6e per(ei%er o" e%eryt6ing, is Bra6man. 86is is t6e tea(6ing.
Advaita in other *"anishads
:%etas6%atara 4panis6ad on Bra6man as Is61ara
Svetashvatara or Shvetashvatara Upanishad is considered an an important and often clubbed with
other 10 major Upanishads, some saying that there are 11 major upanishads. It belongs to
Krishna Yajur Veda.
"The one absolute, impersonal Existence, together with his inscrutable Maya, appears as the
divine Lord, the personal God, endowed with manifold glories. By his divine power he holds
dominion over all the worlds. At the periods of creation and dissolution of the universe, he alone
exists. Those who realize him become immortal (3:1).
The one absolute, impersonal Existence. These words are an excellent definition of the indefinable
Brahman. Brahman always exists. Indeed, there is nothing but Brahman at any time. And
Brahman is always One-never two. But Brahman can appear as many.
Together with his inscrutable Maya. It is through Maya, the creative power of Brahman, that
Brahman appears as many. Maya is as incomprehensible to the limited human mind as Brahman
Itself. For Maya is Brahman, otherwise it could not exist.
Appears as the divine Lord, the personal God. When we get the seeming duality of Brahman and
Maya we immediately get the appearance of Brahman as Ishwara, the Lord, the personal God.
Ad%aita in 2u+ti+a 4panis6ad (2u+ti+opanis6ad)
Muktika Upanishad is a discource between Bhagavan Rama and Rama Bhakta Hanuman ji, which
occurs when Rama was about to leave this world and return to Vaikuntha.
I-i-18-23. Rama: Liberation is of four kinds: Salokya etc. But the only real type is Kaivalya.
Anybody even though leading a wicked life, attains Salokya, not other worlds, by worshipping my
name. Dying in the sacred Brahmanala in Kashi, he will get the Taraka-mantra and also liberation,
without rebirth. On dying anywhere (else) in Kashi, Maheshvara will utter the Taraka-mantra in his
right ear. He gets Sarupya with me as his sins are washed away.
The same is called Salokya and Sarupya. Persevering in good conduct, with mind fixed upon me,
loving me as the Self of all, the twice-born gets nearer to me - This is called the three forms of
liberation. Salokya, Sarupya and Samipya.
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Understanding Advaita - Advaita in Muktika Upanishad (Muktikopanishad)
I-i-24-25. Meditating on my eternal form as prescribed by the Teacher, one will surely achieve
identity with me like the insects changing into the bee. This alone is the liberation of identity
(Sayujya) yielding the bliss of Brahman.
All these four kinds of Mukti will be got by worshipping Me.
I-i-26-29. But by what means is the Kaivalya kind of Moksha got ? The Mandukya is enough; if
knowledge is not got from it, then study the Ten Upanishads. Getting knowledge very soon, you
will reach my abode. If certainty is not got even then, study the 32 Upanishads and stop. If
desiring Moksha without the body, read the 108 Upanishads.
Source
Ad%aita in nirAlam&opani:6ad
H=| H|| ( | (|H4| # c)
LBra6ma :atyam ;agan 2it6ya ;i%o Bra6mai%a /a Apara6L # nirAlam&opani:6ada # 2C (/iraalam&a 4panis6ad #
2C)
te3o&indu
Ad%aita and A3aata %Ada in te3o&indu 4panis6ad
|1 |= |3 H3 # H
ida.m prapa(6(6a.m naastye%a notpanna.m nott6ita.m 3agata # 'H31
86is 3agat#rupi (li+e) prapan(6a is not t6ere, did not get (reated and 1as ne%er t6ere # 'H31
|||| |13 || |13 ( # H
mAyA+AryAdi+a.m naasti mAyA nAsti &6aya.m naasti
maya?s +arya (1or+ #result), 3agata et( is not t6ere (non#e7istent), maya is not t6ere (present) and so t6ere is no
"ear # 'H33
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Ad%aita in Amrit Bindu 4panis6ad
=. Ane s6ould duly pra(tise (on(entration on Am ("irst) t6roug6 t6e means o" its letters, t6en meditate on Am
1it6out regard to its letters. )inally on t6e realisation 1it6 t6is latter "orm o" meditation on Am, t6e idea o" t6e
non#entity is attained as entity.
C. 86at alone is Bra6man, 1it6out (omponent parts, 1it6out dou&t and 1it6out taint. 0ealising PI am t6at
Bra6manj one &e(omes t6e immuta&le Bra6man.
9. (Bra6man is) 1it6out dou&t, endless, &eyond reason and analogy, &eyond all proo"s and (auseless +no1ing
16i(6 t6e 1ise one &e(omes "ree.
10. 86e 6ig6est 8rut6 is t6at (pure (ons(iousness) 16i(6 realises, P86ere is neit6er (ontrol o" t6e mind, nor its
(oming into playj, P/eit6er am I &ound, nor am I a 1ors6ipper, neit6er am I a see+er a"ter li&eration, nor one#
16o 6as attained li&erationj.
19. A" (o1s 16i(6 are o" di%erse (olours t6e mil+ is o" t6e same (olour. (t6e intelligent one) regards ;nana as t6e
mil+, and t6e many#&ran(6ed Vedas as t6e (o1s.
20. !i+e t6e &utter 6idden in mil+, t6e -ure ons(iousness resides in e%ery &eing. 86at oug6t to &e (onstantly
(6urned out &y t6e (6urning rod o" t6e mind.
21. 8a+ing 6old o" t6e rope o" +no1ledge, one s6ould &ring out, li+e "ire, t6e :upreme Bra6man. I am t6at
Bra6man indi%isi&le, immuta&le, and (alm, t6us it is t6oug6t o".
22. In *6om reside all &eings, and *6o resides in all &eings &y %irtue o" @is &eing t6e gi%er o" gra(e to all , I am
t6at :oul o" t6e 4ni%erse, t6e :upreme Being, I am t6at :oul o" t6e 4ni%erse, t6e :upreme Being.
sour(e$
Ad%aita Vedanta in Ad6yAtma 4panis6ad
1. :uperimposition is t6e t6oug6t, ?I am and mine are t6e &ody, t6e senses, et(., 16i(6 are all ot6er t6an t6e :el".
86roug6 de%otion to Bra6man, t6e 1ise man s6ould repudiate it.
2. Fno1ing onesel" to &e t6e su&3e(t, t6e 1itness o" intelle(t and its operations, re3e(t t6e idea o" t6e :el" &eing
ot6er t6an t6e su&3e(t, identi"ying t6e ?I? 1it6 t6at (t6e su&3e(t).
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Understanding Advaita - Advaita Vedanta in AdhyAtma Upanishad
3. 0e3e(ting (on"ormity 1it6 t6e 1orld, t6e &ody, and t6e :6astras, remo%e superimposition on t6e :el".
4. 86e mind o" t6e Gogin peris6es as 6e stays 1it6out intermission in t6e :el" alone, +no1ing, t6roug6 reasoning,
:6ruti, and e7perien(e, t6at one is t6e :el" o" all &eings.
'. *it6out granting "or a moment e%en a toe#6old "or sleep, gossip, %er&al e7(6anges, et(., and sel"#"orget"ulness,
meditate on t6e :el" in t6e sel".
B. asting t6e &ody "ar aside, t6e o""spring o" parental e7udations, as its status is no &etter t6an t6at o" an
out(ast, and &e(oming Bra6man, see+ "ul"illment.
=. .issol%e t6e sel" in t6e supreme :el" as t6e pot#spa(e is dissol%ed in in"inite spa(eR t6en, as t6e In"inite &e silent
"or e%er, A sage X
10. Fno1ing ?I am t6at Bra6man? in 16i(6 t6is 1orld appearan(e (e7ists) li+e a (ity re"le(ted in a mirror, "ind
"ul"illment, A sinless one X
19. All t6ings "rom Bra6ma do1n to (lumps o" grass are not6ing &ut unreal ad3un(ts. .istin(t "rom t6e, see one?s
:el" e7isting as t6e immuta&le plenum.
20. Ane?s :el" is Bra6ma, Vis6nu, Indra and :6i%aR t6is entire 1orld is one?s :el"R ot6er t6an t6is :el", t6ere is
not6ing.
Ad%aita Vedanta in Atma Bod6 4panis6ad
I#B#C. In t6e middle o" t6e 6eart#lotus It (Bra6man) e7ists 1it6 +no1ledge as t6e eyeR t6e 1orld, +no1ledge are
esta&lis6ed in Bra6man. @e, t6e see+er, departs "rom t6is 1orld 1it6 t6is +no1ledge, getting all desires in t6e
ot6er 1orld &e(omes immortal. *6ere t6ere is al1ays lig6t and %alue, t6ere t6e person attains immortality , Am
/ama6.
II#1#10. 86e 2aya 6as gone a1ay "rom me, I am t6e pure %isionR my ego 6as gone do1n, so 6as t6e di""eren(e
&et1een 1orld, god and soul. I am t6e inner#sel", 1it6out positi%e and negati%e rulesR I am t6e e7pansi%e BlissR I
am t6e 1itness, independent, e7erting in my greatnessR 1it6out old age and de(ay, opposing sides, pure
+no1ledge, t6e o(ean o" li&erationR I am su&tle 1it6out any attri&utes.
Page 276 of 400
I am 1it6out t6ree 5ualities, all 1orlds e7ists in my &ellyR t6e (6angeless (ons(iousness, &eyond reason and
a(tion, I 6a%e no parts, un&orn, pure reality.
I am endless +no1ledge, auspi(ious, indi%isi&le, "aultless, reality un&ounded. I am to &e +no1n &y Agamas,
attra(ti%e to all t6e 1orlds. I am pure 3oyR purity, sole, e%er s6ining, &eginninglessR I 6a%e as(ertained t6e 6ig6est
8rut6.
I +no1 mysel" 1it6out a se(ond, 1it6 dis(rimination. >%en t6en Bondage and !i&eration are e7perien(ed. 86e
1orld 6as gone a1ay t6at appears to &e real li+e serpent and ropeR only Bra6man e7ists as t6e &asis o" t6e 1orldR
t6ere"ore t6e 1orld does not e7istR li+e sugar per%aded &y t6e taste o" t6e sugar(ane, I am per%aded &y Bliss. All
t6e t6ree 1orlds, "rom Bra6ma to t6e smallest 1orm are imagined in me.
In t6e o(ean t6ere are many t6ings, "rom t6e &u&&le to t6e 1a%eR &ut t6e o(ean does not desire t6ese , :o also, I
6a%e no desire "or t6ings o" t6e 1orldR I am li+e a ri(6#man not desiring po%erty. A 1ise person a&andons poison
"a%ouring Amrita. 86e sun 16i(6 ma+es t6e pot s6ine is not destroyed along 1it6 t6e potR so also t6e spirit is not
destroyed 1it6 t6e &ody.
I 6a%e no &ondage nor li&eration, no :6astra, no 9uru. I 6a%e gone &eyond 2aya , let li"e go a1ay or let t6e mind
&e atta(+ed , I 6a%e no misery as I am "illed 1it6 3oy, I +no1 mysel"R Ignoran(e 6as run a1ay some16ere , I 6a%e
no doers6ip nor duty, +ula and gotra. 86ese &elong to t6e gross &ody, not to me di""erent "rom it. @unger, t6irst,
&lindness, et(., &elong to t6e !inga#de6a only. .ullness, desire et(., &elong only to t6e Farana#de6a.
;ust as to an o1l t6e sun is dar+, so also "or an ignorant person t6ere is dar+ness in Bra6man . *6en %ision is
&lo(+ed &y (louds 6e t6in+s t6ere is no sun. ;ust as Amrita, di""erent "rom poison is not a""e(ted &y its de"e(ts, I
do not tou(6 t6e de"e(ts o" Inertia. >%en a small lamp (an remo%e &ig dar+nessR so e%en a little +no1ledge
destroys &ig ignoran(e.
;ust as t6ere is no serpent in t6e rope at any time, t6ere is no 1orld in me.
Ad%aita Vedanta in Gog 8at%a 4panis6ad
9. @o1 did t6at 16i(6 is t6e seat o" -aramatman, is eternal and a&o%e t6e state o" all e7isting t6ings and is o" t6e
"orm o" 1isdom and 1it6out stains attain t6e state o" ;i%a <
10. A &u&&le arose in it as in 1ater and in t6is (&u&&le) arose A6an+ara. 8o it arose a &all (o" &ody) made o" t6e
"i%e (elements) and &ound &y .6atus.
11. Fno1 t6at to &e ;i%a 16i(6 is asso(iated 1it6 6appiness and misery and 6en(e is t6e term ;i%a applied to
-aramatman 16i(6 is pure.
12#13. 86at ;i%a is (onsidered to &e t6e Fe%ala (alone) 16i(6 is "reed "rom t6e stains o" passion, anger, "ear,
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Understanding Advaita - Advaita Vedanta in Yog Tatva Upanishad
delusion, greed, pride, lust, &irt6, deat6, miserliness, s1oon, giddiness, 6unger, t6irst, am&ition, s6ame, "rig6t,
6eart#&urning, grie" and gladness.
Ad%aita Vedanta in Faus6ita+i Bra6mana 4panis6ad
#+6. Se"f as 5ruthF it is the Se"f of a"" and is 'rah$an. ,e shou"d sa&, E5he =ea"B. E6hat is that, viI., the
=ea" CB 6hat is other than the ods -sense+orans. and the vita" 2reaths, that is the sat -what is. As for the
ods and the vita" 2reaths, the& are the tva$ -the &ou.. 5his is e0!ressed 2& the word sat&a$. #t is as
e0tensive as a"" this. You are this wor"d+a"". 5hus then he s!eaks to hi$. 86is %ery t6ing 6as &een e7pressed
&y a 0ig %erse$
Having Yajus as her belly, having the Saman as his head
Having the Rik as his form imperishable.
Is Brahman - thus is he to be known.
The great seen consists on the Vedas.
III-7. For verily without intelligence speech would not make any name whatsoever known.
`My mind was elsewhere one says, Ì did not cognise that name.
For verily without intelligence breath would not make any odour whatsoever known.
`My mind was elsewhere one says, Ì did not cognise that odour.
For verily without intelligence the eye would not make any form whatsoever known.
`My mind was elsewhere one says, Ì did not cognise that form.
For verily without intelligence the ear would not make any sound whatsoever known.
`My mind was elsewhere one says, Ì did not cognise the sound.
For verily without intelligence the tongue would not make any taste of food whatsoever known. `My mind was
elsewhere one says, Ì did not cognise that taste of food.
For verily without intelligence the two hands would not make any action whatsoever known. `My mind was
elsewhere one says, Ì did not cognise that action.
For verily without intelligence the body would not make known any pleasure or pain whatsoever. `My mind
Page 278 of 400
was elsewhere one says, Ì did not cognise that pleasure and pain.
For verily without intelligence the generative organ would not make known any bliss, delight and procreation
whatsoever. `My mind was elsewhere one says, Ì did not cognise that bliss, delight and procreation.
For verily without intelligence the two feet would not make known any going whatsoever. `My mind was
elsewhere one says, Ì did not cognise that going.
For verily without intelligence no thought whatever would be effected, nothing cognisable would be cognized.
III-S$ !ne ha# to win the pure %nowle*"e of the unity of ,rahman an* Atman$
Speech is not what one should seek to know; one should know the speaker.
Smell is not what one should seek to know; one should know the smeller.
Form is not what one should seek to know; one should know the seer.
Sound is not what one should seek to know; one should know the hearer.
Taste of food is not what one should seek to know; one should know the knower of the taste of food.
Deed is not what one should seek to know; one should know the doer.
Pleasure and pain are not what one should seek to know; one should know the discerner of pleasure and
pain.
Bliss, delight and procreation are not what one should seek to know; one should know the discerner of bliss,
delight and procreation.
Going is not what one should seek to know; one should know the goer.
Mind is not what one should seek to know; one should know the thinker.
These ten essential elements, verily, are with reference to intelligence. These ten intelligential elements are
with reference to existence. Verily if there were no elements of existence, there would be no elements of
intelligence. Verily if there were no elements of intelligence, there would be no elements of existence. Truly
from either alone, no form whatever would be possible.
And this (the Self of intelligence) is not diverse. But as of a chariot, the felly is fixed on the spokes and the
spokes are fixed on the hub, even so these elements of existence are fixed on the elements of intelligence;
the elements of intelligence are fixed on the vital breath.
This vital breath, truly, is the Self of intelligence: (it is) bliss, ageless, immortal. He does not become greater
with good action nor indeed lesser with bad action. This one truly indeed causes him whom he wishes to lead
up from this world to perform good action. This one also indeed causes him whom he wishes to lead
downwards to perform bad action. He is the protector of the world; he is the sovereign of the world; he is the
Lord of all. `He is myself - this one should know. `He is my Self - This one should know.
/ote$ Faus6ita+i 4panis6ad is re"erred &y :6ri 6andras6e+6ar :aras1ati, :6an+ara(6arya o" Fan(6i Fam+oti
-eet6a, in t6e &oo+ ?86e Vedas?
Ad%aita Vedanta in Bra6ma 4panis6ad
The re#eren!e o# .rahma*Upanishad is given in Chandogya Upanishad
1. /$ K Shaunaka, househo"der of fa$e, once asked 'haavan )i!!a"ada of AniraBs fa$i"&* #n this 2od&,
Page 279 of 400
Understanding Advaita - Advaita Vedanta in Brahma Upanishad
the divine cit& of 'rah$an, insta""ed, how do the& create C 6hose "or& does this constitute C 6ho is he
who 2eca$e a"" this "or& C
2. :nto hi$ -Shaunaka. he -)i!!a"ada. i$!arted the su!re$e 6isdo$ of 'rah$an* 5hat is )rana, the
At$an. ,e constitutes the "or& of the At$an, the "ife of the 9evas. ,e re!resents 2oth the "ife and the
death of the 9evas. 5hat 'rah$an who shines within the divine 'rah$a!ura -or 2od&. as the fau"t"ess
/ne, devoid of $anifested effects, se"f+effu"ent, a""+!ervadin, ,e -it is who. contro"s -the 4iva., "ike a
s!ider contro""in the kin of 2ees. ;ust as spiders &y means o" one t6read pro3e(t and 1it6dra1 t6e 1e&, so
also t6e -rana, (16o) retires dra1ing &a(+ 6is (reation. -rana &elongs to t6e /adis or su&tle ner%e#(6ords as t6eir
.e%ata or ind1elling deity. Ane in dreamless sleep goes t6roug6 t6at state to oneOs o1n A&ode, li+e a "al(on and
t6e s+y , 3ust as a "al(on goes (to its nest) &orne on t6e s+y. @e states$ ;ust as t6is .e%adatta (in dreamless
sleep) runs not a1ay e%en 16en stru(+ 1it6 a sti(+, e%en so 6e does not also atta(6 6imsel" to good or e%il
(onse5uen(es o" t6e li"eOs ordained a(ti%itiesR 3ust as a (6ild en3oys itsel" (spontaneously) 1it6out moti%e or
desiring "ruit, e%en so t6is .e%adatta (t6e su&3e(t o" dreamless sleep) en3oys 6appiness in t6at state. @e +no1s
&eing t6e !ig6t :upreme. .esiring !ig6t 6e en3oys t6e !ig6t. :o also 6e returns &y t6e same 1ay to t6e dream#
state, li+e a lee(6$ 3ust as a lee(6 (arries itsel" on to t6e ot6er points in "ront , ("irst) "i7ing upon t6e ne7t point.
And t6at state 16i(6 6e does not gi%e up "or a ne7t one is (alled t6e 1a+ing state. (@e (arries all t6ese states
1it6in 6imsel") 3ust as a (Vedi() deity &ears t6e eig6t sa(ri"i(ial (ups simultaneously. #t is fro$ ,i$ that the
source of the Vedas and the 9evas han "ike 2reasts. #n this wakin state !articu"ar"& ood and evi" o2tain
for the shinin 2ein -i.e. $anBs Se"f. as ordained. 5his 2ein or Se"f is fu""& se"f+e0tended -into wor"d+
for$s., he is the indwe""in contro""er of thins and 2eins, he is the 'ird, the (ra2, the <otus, he is the
)urusha, the )rana, the destro&er, the cause and the effect, the 'rah$an and the At$an, he is the
9evata $akin ever&thin known. 6hoever knows a"" this attains to the transcendent 'rah$an, the
under"&in su!!ort, the su23ective !rinci!"e.
3. /o1 t6is -urus6a 6as "our seats, t6e na%el, t6e 6eart, t6e t6roat, and t6e 6ead. In t6ese s6ines "ort6 t6e
Bra6man 1it6 "our aspe(ts$ t6e state o" 1a+e"ulness, o" dream, o" dreamless sleep, and t6e "ourt6 or
trans(endental state. #n the wakefu" state, ,e is 'rah$aF in the drea$in state, ,e is VishnuF in drea$"ess
s"ee! ,e is =udraF and the fourth state is the Su!re$e #ndestructi2"e /neF and ,e aain is the Sun, the
Vishnu, the #shwara, ,e is the )urusha, ,e the )rana, ,e the 4ive or the ani$ate 2ein, ,e the ;ire, 5he
#shwara, and the =es!"endentF -&ea. that 'rah$an which is transcendent shines within a"" these K #n
#tse"f, #t is devoid of $ind, of ears, of hands and feet, of "iht. 5here neither are the wor"ds e0istin nor
non+e0istin, neither are the Vedas or the 9evas or the sacrifices e0istin nor non+e0istin, neither is the
$other or father or dauhter+in+"aw e0istin nor non+e0istin, neither is (handa"aBs son or )u"kasaBs son
e0istin nor non+e0istin, neither is the $endicant e0istin nor non+e0istin, so neither a"" the creatures
or the asceticsF and thus on"& the /ne ,ihest 'rah$an shines there. 6ithin the recess of the heart is
that Akasa of consciousness S that with $an& o!enins, the ai$ of know"ede, within the s!ace of the
heart S in which a"" this -universe outside. evo"ves and $oves a2out, in which a"" this is war!ed and
Page 280 of 400
woofed -as it were.. -6ho knows this., knows fu""& a"" creation. 5here the 9evas, the =ishis, the )itris have
no contro", for 2ein fu""& awakened, one 2eco$es the knower of a"" truth.
4. In t6e 6eart t6e .e%as li%e, in t6e 6eart t6e -ranas are installed, in t6e 6eart e7ist t6e supreme -rana and !ig6t
as also t6e immanent ause 1it6 t6ree"old (onstituents and t6e 2a6at prin(iple.
5. #t e0ists within this heart, that is, in the consciousness. "-ut on t6e sa(ri"i(ial t6read 16i(6 is supremely
sa(red, 16i(6 &e(ame mani"est o" yore 1it6 -ra3apati (t6e "irst (reated Being) @imsel", 16i(6 em&odies longe%ity,
eminen(e and purity, and may it &e strengt6 and puissan(e to you Xj
B. 86e enlig6tened one s6ould dis(ard t6e e7ternal t6read putting it o"" 1it6 t6e sa(red tu"t o" 6air on t6e 6eadR
t6e :upreme Bra6man as t6e all#per%ading one is t6e t6read, and 6e s6ould put t6is on.
=. 86e :utra (or t6read) is so (alled &e(ause o" its 6a%ing pier(ed t6roug6 and started (t6e pro(ess o" &e(oming).
86is :utra %erily (onstitutes t6e :upreme :tate. By 16om t6is :utra is +no1n, 6e is t6e Vipra (sage), 6e 6as
rea(6ed &eyond t6e Vedas.
C. By It all t6is (uni%erse) is trans"i7ed, as a (olle(tion o" gems is stringed toget6er on a t6read. 86e Gogi 16o is t6e
+no1er o" all Gogas and t6e seer o" trut6 s6ould put on t6is t6read.
9. >sta&lis6ed in t6e state o" 6ig6est Goga, t6e 1ise one s6ould put o"" t6e e7ternal t6read. Ane 16o is really sel"#
(ons(ious must put on t6e t6read (onstituted &y a1areness o" Bra6man.
10. An a((ount o" 1earing t6is :utra or t6read, t6ey (an neit6er &e(ome (ontaminated nor un(lean, t6ose
(namely) 16o 6a%e t6is t6read e7isting 1it6in t6em , t6ose, 1it6 t6is sa(ri"i(ial t6read o" +no1ledge.
11. 86ey, among men, (really) +no1 t6e :utra, t6ey (really) 1ear t6e sa(ri"i(ial t6read (on t6emsel%es), 16o are
de%oted to ;nana (t6e 6ig6est +no1ledge), 16o 6a%e t6is ;nana "or t6eir sa(red 6air#tu"t, t6is ;nana "or t6eir
sa(red t6read.
12. )or t6em ;nana is t6e greatest puri"ier , ;nana, t6at is t6e &est as su(6. 86ose 16o 6a%e t6is ;nana "or t6eir
tu"ted 6air are as non#di""erent "rom it as is "ire "rom its "lame. 86is 1ise one is (really) said to &e a :6i+6i (or
1earer o" t6e tu"ted 6air), 16ile ot6ers are mere gro1ers o" 6air (on t6e 6ead).
13. But t6ose &elonging to t6e t6ree (astes (Bra6manas, Fs6atriyas and Vaisyas) 16o 6a%e t6e rig6t o" per"orming
Vedi( 1or+s 6a%e to put on t6is (i.e. t6e (ommon) sa(red t6read, as surely t6is t6read is ordained to &e part o"
su(6 1or+s.
14. Ane 16o 6as t6e ;nana "or 6is tu"ted 6air, and t6e same "or 6is sa(red t6read, 6as e%eryt6ing a&out 6im
(6ara(terised &y Bra6mana6ood , so +no1 t6e +no1ers o" t6e Vedas X
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Understanding Advaita - Advaita Vedanta in Brahma Upanishad
1'. 86is sa(red t6read (o" Ga3na, i.e. o" t6e all#per%ading 0eality) is, again, t6e puri"i(ation (itsel") and t6at 16i(6 is
t6e end#all (o" Vedi( 1or+s)R and t6e 1earer o" t6is t6read is t6e 1ise one , is Ga3na 6imsel" as 1ell as t6e +no1er
o" Ga3na.
1B. 86e Ane !ord (sel"#e""ulgent) in all &eings remaining 6idden, all#per%ading and t6e :el" o" all &eings,
(ontrolling and 1at(6ing o%er all 1or+s (good or &ad), li%ing in all (reatures and t6e *itness (i.e. neit6er t6e doer
o" any a(ts nor t6e en3oyer), t6e :upreme Intelligen(e, t6e Ane 1it6out a se(ond, 6a%ing no attri&utes.
1=. 86e one Intelligent (a(ti%e) Being among t6e many ina(ti%e, @e 16o ma+es t6e many "rom 16at is one , t6e
1ise men 16o "ind out t6is :el", t6eirs is t6e eternal pea(e, not o" ot6ers.
1C. @a%ing made onesel" t6e Arani, and t6e -rana%a t6e upper Arani and ru&&ing t6em toget6er t6roug6 t6e
pra(ti(e o" meditation, see t6e !ord in @is 6idden reality.
19. As in t6e oil in t6e sesamum seed, t6e &utter in t6e (urd, 1ater in t6e "lo1ing 1a%es, and "ire in t6e :6ami
1ood, so is t6e Atman in oneOs sel" to &e dis(o%ered &y one 16o sear(6es "or It t6roug6 trut6 and austere
pra(ti(e.
20. As t6e spider 1ea%es out t6e 1e& and again 1it6dra1s it, so t6e ;i%a (omes out to and goes &a(+ again to t6e
1a+e"ul and dreaming states respe(ti%ely.
21. 86e 6eart (i.e. t6e inner (6am&er o" 6eart) resem&les t6e (aly7 o" a lotus, "ull o" (a%ities and also 1it6 its "a(e
turned do1n1ards. Fno1 t6at to &e t6e great 6a&itat o" t6e 16ole uni%erse.
22. Fno1 t6e 1a+e"ul state to 6a%e "or its (entre t6e eyesR t6e dreaming state s6ould &e assigned to t6e t6roatR
t6e state o" dreamless sleep is in t6e 6eartR and t6e trans(endental state is in t6e (ro1n o" t6e 6ead.
23. )rom t6e "a(t o" an indi%idual 6olding 6is sel" &y means o" -ra3na or spiritual understanding in t6e :upreme
:el", 1e 6a%e 16at is (alled :and6ya and .6yana, as also t6e 1ors6ipping asso(iated 1it6 :and6ya.
24. 86e :and6ya &y meditation is de%oid o" any o""ering o" li5uids and so also o" any e7ertion o" &ody and spee(6R
it is t6e uni"ying prin(iple "or all (reatures, and t6is is really t6e :and6ya "or >+adandis.
2B. )rom 16i(6 1it6out rea(6ing It, t6e spee(6 "alls &a(+ 1it6 t6e mind, t6at is t6e trans(endental Bliss o" t6is
em&odied &eing, +no1ing 16i(6 t6e 1ise one is released ("rom all &ondage).
2B. (And t6is Bliss is %erily) t6e :el" 16i(6 per%ades t6e 16ole uni%erse, as t6e &utter di""used 1it6in t6e mil+.
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5his is the 'rah$o!anishad, or the su!re$e wisdo$ of 'rah$an, in the for$ of a unit& of the At$an of
a"", founded on the s!iritua" disci!"ine -5a!as. which is -nothin 2ut. the Vid&a or science of the At$an.
Ad%aita Vedanta in 2a6a 4panis6ad
V#44#49. 86e %isi&le (osmos o" un#mo%ing and mo%ing t6ings melts a1ay li+e dream in a (dreamless) sleep. 5he
wise !eo!"e have attri2uted, for e$!irica" !ur!oses, na$es for the su!re$e 'ein, such as, =ita At$a,
)ara 'rah$a, 5ruth etc. 4ust as ar$"ets etc., are on"& words and $eanins, not different fro$ o"d, so a"so
is the $aica" i""usion of the cos$os e0tended 2& the su!re$e 2ein.
5he !erceived 2ein inside the visi2"e wor"d is ca""ed 2ondae, in the a2sence -disso"ution. of the visi2"e,
he is rea"iIed. 6hat is ca""ed the visi2"e is the !ro3ection "ike, E5he universe is &ou, and #B. 5he i""usion of
the wor"d is s!read on"& 2& the $ind S as "on as it ha!!ens, this is no "i2eration.
Ad%aita Vedanta in /ir%A/a 4panis6ad
53. 6hen the rea"it& of 'rah$an shines in the se"f there is the annihi"ation of the !heno$ena" wor"d
which is enve"o!ed 2& the !ower of Shiva -7a&a.F si$i"ar"& the 2urnin of the e0istence or non+e0istence
of the areate of the causa", su2t"e and ross 2odies.
54.
Ad%aita Vedanta in 2a6AnArAya/a 4panis6ad
0e"erred By :6ri Adi :6an+ara(6arya in 6is Bra6masutra B6asya
I#2$ 86at in 16i(6 all t6is uni%erse e7ists toget6er and into 16i(6 it dissol%es. 86at in 16i(6 all t6e gods remain
en3oying t6eir respe(ti%e po1ers , 86at (ertainly is 16ate%er t6at 6as &een in t6e past and 16ate%er indeed is to
(ome in t6e "uture. 86is (ause o"
t6e uni%erse, -ra3apati, is supported &y @is o1n imperis6a&le nature des(ri&ed as a&solute et6er.
I#3$ @e &y 16om t6e spa(e &et1een 6ea%en and eart6 as 1ell as t6e 6ea%en and t6e eart6 are en%eloped. @e &y
16om t6e sun &urns 1it6 6eat and gi%es lig6t, and @e 16om t6e sages &ind in t6e et6er o" t6eir 6earts (1it6 t6e
string o" meditation), in 16om , 86e Imperis6a&le Ane , all (reatures a&ide.
I#4#'$ )rom 16om t6e (reatri7 o" t6e 1orld, -ra+riti, 1as &orn, 16o (reated in t6e 1orld (reatures out o" elements
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su(6 as 1ater, 16o entered &eings (onsisting o" 6er&s, 5uadrupeds and men as t6e inner (ontroller, 16o is
greater t6an t6e greatest, 16o is one 1it6out a se(ond, 16o is imperis6a&le, 16o is o" unlimited "orms, 16o is
t6e uni%erse, 16o is an(ient, 16o remains &eyond dar+ness or -ra+riti and 16o is 6ig6er t6an t6e 6ig6est ,
not6ing else e7ists ot6er t6an, or su&tler t6an, @im.
#+6* Saes dec"are* 5hat a"one is riht and 5hat a"one is true* 5hat a"one is the venera2"e 'rah$an
conte$!"ated 2& the wise. A(ts o" 1ors6ip and so(ial utility also are t6at 0eality. 86at alone &eing t6e na%el o"
t6e uni%erse, sustains mani"oldly t6e uni%erse 16i(6 arose in t6e past and 16i(6 springs to e7isten(e at present.
I#=$ 86at alone is )ire$ 86at is AirR 86at is :unR 86at %erily is 2oonR 86at alone is s6ining :tars and Am&rosia. 86at is
)oodR 86at is *ater and @e is t6e !ord o" (reatures.
I#C#9$ All nimesas, +alas, mu6urtas, +ast6as, days, 6al"#mont6s, mont6s, and seasons, 1ere &orn "rom t6e sel"#
luminous -erson. 86e year also 1as &orn "rom @im. @e mil+ed 1ater and also t6ese t1o, t6e "irmament and t6e
6ea%en.
I#10$ /o person e%er grasped &y 6is understanding t6e up1ard limit o" t6is -aramatman, nor @is limit a(ross, nor
@is middle portion. @is name is ]great gloryO "or no one limits @is nature &y de"inition.
#+11* ,is for$ is not to 2e 2ehe"dF none whosoever 2eho"ds ,i$ with the e&e. 5hose who $editate on ,i$
with their $inds undistracted and fi0ed in the heart know ,i$F the& 2eco$e i$$orta".
Ad%aita Vedanta in ;a&Ala 4panis6ad
0e"erred By :6ri Adi :6an+ara(6arya in 6is Bra6masutra B6asya
I#1. Bri6aspati (t6e pre(eptor o" t6e gods) as+ed (t6e sage) Ga3na%al+ya$ (*6i(6 is) t6e Furu+s6etra, (t6e "amous
6oly pla(e t6at destroys sins and prote(ts t6e good, (t6e pla(e) 16ere t6e gods per"orm sa(ri"i(es and 16i(6 is
t6e a&ode o" Bra6man in all &eings < (Ga3na%al+ya replied)$ A%imu+ta is t6e Furu+s6etra, (t6e pla(e) 16ere t6e
gods per"orm sa(ri"i(es to deities and 16i(6 is t6e a&ode o" Bra6man in all &eings (i.e. t6e middle o" t6e eye#
&ro1s). @en(e 16ere%er one goes one s6all t6in+ t6us$ 86is is t6e Furu+s6etra, t6e pla(e 16ere t6e gods per"orm
sa(ri"i(es to t6e deities and 16i(6 is t6e a&ode o" Bra6man in all &eings. 86is is t6e spot 16ere, 16en t6e %ital airs
depart "rom t6e li%ing person, 0udra imparts t6e mantra (8ara+a Bra6man) to 6im &y 16i(6, &e(oming immortal,
6e attains li&eration ("inal &eatitude). @en(e one s6all resort to t6e A%imu+taR s6all not desert t6e A%imu+ta.
(Bri6aspati appro%ed o" t6e statement saying)$ ]:o it is, Ga3na%al+yaO, %erily it is so, A, re%ered one X ]It is so
Ga3na%al+yaO.
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II#1. 86erea"ter t6e sage Atri (son o" t6e (reator Bra6ma) as+ed o" Ga3na%al+ya$ ]@o1 am I to realiKe t6e :el" 16i(6
is in"inite and unmani"est <O (8o t6is) Ga3na%al+ya replied$ 86at A%imu+ta (!ord :i%a as t6e redeemer) is to &e
1ors6ippedR t6e :el" 16i(6 is in"inite and unmani"est, is esta&lis6ed in (i.e., is non#di""erent "rom) t6e A%imu+ta
(in Is6%ara, possessed o" attri&utes)O.
I#2. ]*6i(6 is t6at (pla(e) 16ere A%imu+ta is esta&lis6ed <O ]@e is esta&lis6ed in &et1een %arana and nasiO. ]*6at is
(meant &y) %arana and 16at (&y) nasi <O ]86e %arana is so (alled as it 1ards o"" all t6e "aults (ommitted &y t6e (ten)
organs (o" per(eption and a(tion). 86e nasi is so named as it destroys all sins (ommitted &y t6e (ten) organs. (86e
pla(e &et1een t6e %arana and t6e nasi is t6e meeting pla(e o" t6e upper part o" t6e nose and t6e (entre o" t6e
eye &ro1s). ]*6i(6 is t6e seat o" t6at (A%imu+ta) <O ]86at, 16i(6 is t6e (1ell +no1n) 3un(ture o" t6e eye &ro1s and
t6e nose, is t6e 3un(ture o" 6ea%en (in t6e "orm o" t6e (ro1n o" t6e 6ead) and t6is 1orld (in t6e "orm at t6e end o"
t6e (6in). 86e +no1ers o" t6e Veda 1ors6ip indeed t6is 3un(ture (:amad6i) as :and6ya (in t6eir daily 1ors6ip).
86at A%imu+ta is to &e 1ors6ipped. @e 16o +no1s t6is t6us (t6e true nature o" t6e A%imu+ta), imparts t6e
1isdom o" t6e A%imu+ta (t6at t6e indi%idual :el" is no ot6er t6an t6e attri&uteless Bra6man, to 6is dis(iples).
IV#4. ... 5he $antra of "i2eration -na$e"& E/$B. is -the essence of. the three VedasF this he sha"" rea"iIe. #t
is 'rah$an and #t is to 2e worshi!!ed. Indeed, so it is, A re%ered Ga3na%al+ya (said ;ana+a).
VI#2. .is(arding all t6ese, namely t6e t6ree"old sta"" (o" &am&oo), t6e 1ater pot, t6e sling (to (arry personal
e""e(ts), t6e (alms#)&o1l, t6e (lot6 "or puri"ying 1ater (tied to t6e sta""), tu"t o" 6air and sa(red t6read in 1ater (i.e.
a reser%oir) &y re(iting ]B6u6 :%a6aO, t6e -arama6amsa s6all see+ t6e Atman.
VI#3. -ossessing a "orm as one 3ust &orn (i.e. un(lad), una""e(ted &y t6e pairs (o" opposites, su(6 as 6eat and (old,
pleasure and pain), a((epting not6ing (e7(ept &are sustenan(e), 1ell esta&lis6ed in t6e pat6 o" t6e trut6 o"
Bra6man, o" pure mind, re(ei%ing alms into t6e mout6 (literally into t6e %essel o" t6e &elly) at t6e pres(ri&ed 6our
in order to sustain li"e, &e(oming e5uanimous at gain or loss (o" alms), s6eltering 6imsel", 1it6out an a&ode (o"
6is o1n), in an uno((upied 6ouse, a temple, a (lump o" (tall) grass (or a 6eap o" stra1), an ant6ill, t6e s6ade o" a
tree, a potterOs 6ut, a (ottage 16ere sa(red "ire is +ept, sandy &an+ o" a ri%er, a mountain t6i(+et or (a%ity, a
6ollo1 in a tree, t6e %i(inity o" a 1ater "all or a pie(e o" (lean groundR ma+ing no e""orts (in any +ind o" gain"ul
a(ti%ity), "ree "rom ]minenessO (i.e. a sense o" possessi%eness), ever $editatin on 'rah$an, devoted to the
Se"f, e%er intent on eradi(ation o" t6e good and &ad +arman, (t6e sage) "inally gi%es up 6is &ody in t6e state o"
renun(iation , (su(6 a sage) is indeed a -arama6amsa. 86us (ends) t6e 4panis6ad.
Ad%aita Vedanta in 2udgala 4panis6ad
III
86e single 9od &e(oming manyR un&orn, is &orn as many. 86e Ad6%aryus 1ors6ip 6im as Agni. 86is as Ga3us
unites e%eryt6ing. 86e :ama%edins 1ors6ip as :aman. All is esta&lis6ed in 6im. 86e serpents meditate on 6is as
poison. 86e +no1ers o" sna+e#lore as sna+e, gods as energy, men as 1ealt6, .emons as 2agi(, t6e manes as
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sustenan(e. 86e +no1ers o" t6e super6uman as super6uman. 9and6ar%as as &eauty, Apsarases as per"ume. ,e
2eco$es whatever he is worshi!!ed asF so, one shou"d think E# a$ the su!re$e 2einB and wi"" 2eco$e
that -who knows this..
IV. A/!G B0A@2A/ *I8@ 8@> 8@0>>)A!. 2I::I/9 I: ;IVA
Beyond t6e t6ree"old misery, "ree "rom layers de%oid o" t6e si7 1a%es, ot6er t6an t6e "i%e s6eat6s, una""e(ted &y
t6e si7 trans"ormations is t6e Bra6man. 86e t6ree miseries are Ad6yatmi+a (&ody disease), Ad6i&6auti+a
(ro&&ers, 1ild animals et(.,) and Ad6idai%i+a (rains et(.,). 86ey relate to agents, a(tion and e""e(tR +no1er,
+no1ledge and t6e +no1nR e7perien(er, e7perien(e and t6e e7perien(ed. 86e si7 layers are s+in, "les6, &lood,
&ones, tendons and morro1. 86e si7 enemies are lust et(. 86e "i%e s6eat6s are t6ose o" "ood, %ital airs, mind
(ognition and &liss. 86e si7 trans"ormations are$ &eing, &irt6, gro1t6, (6ange, de(line and destru(tion. 86e si7
1a%es are 6unger, t6irst, sorro1, delusion, old age and deat6. 86e si7 delusions are a&out "amily, lineage, (lass,
(aste, stations (as6rama) and "orms. 86roug6 (onta(t 1it6 t6e supreme spirit &e(omes t6e ;i%a , 6e is none ot6er.
Ad%aita Vedanta in Aruni (Aruneyi) 4panis6ad
3. Verily I am Bra6man, t6e :utraR t6e :utra is Bra6man "or It originates (t6e (osmos)R I mysel" am t6e sutra
&e(ause I am a man o" realisation , t6e 1ise one 16o 6as realised t6is s6ould gi%e up 6is triple 6oly t6read. PI
6a%e renoun(ed, I 6a%e renoun(ed, I 6a%e renoun(edj , uttering t6is t6ri(e 6e s6ould de(lare , P)rom me t6ere is
no "ear (in 1ord, t6oug6t, or deed) to any &eing, "or "rom me e%eryt6ing 6as pro(eededj. 4ttering t6e 2antra ,
P86at art my "riend, so prote(t me ("rom (o1s, serpents, et(.), t6ou art strengt6 and my "riend, in all seen and
unseen danger t6ou art t6e 86under o" t6e !ord o" t6e 4ni%ersej, et(., 6e s6ould 6old up 6ig6 t6e &am&oo sta""
and put on t6e loin#(lot6. @e s6ould ta+e "ood as i" it 1ere medi(ine, aye, as i" it 1ere medi(ine. are"ully guard
(o6, ye all 16o are (on(erned) your (6astity (in t6oug6t, 1ord and deed), non#in3ury, non#a((eptan(e o"
(super"luous) gi"ts, non#t6ie%ing and trut6"ulness , guard t6em &y all means, aye, do guard X
Ad%aita Vedanta in Atma 4panis6ad
I#4. /e7t t6e supreme :el", t6e imperis6a&le, @e is to meditated on 1it6 (t6e 6elp o") t6e Gogi( steps, &reat6
(ontrol, 1it6dra1al (o" sense organs), "i7ation (o" mind), (ontemplation and (on(entration, @e is to &e in"erred &y
t6e t6in+ers on t6e :el" as li+e unto t6e seed o" t6e Banyan tree or a grain o" millet or a 6undredt6 part o" a split
6air. (86us) is @e 1on and not +no1n. @e is not &orn, does not die, does not dry, is not 1etted, not &urnt, does
not trem&le, is not split, does not s1eat. @e is &eyond t6e gunas, is spe(tator, is pure, partless, alone, su&tle,
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o1ning naug6t, &lemis6less, immuta&le, de%oid o" sound, tou(6, (olour, taste, smell, is indu&ita&le, non#grasping,
omnipresent. @e is unt6in+a&le and in%isi&le. @e puri"ies t6e impure, t6e un6allo1ed. @e a(ts not. @e is not
su&3e(t to empiri(al e7isten(e.
##+1. 5he ood na$ed the At$an is !ure, one and non+dua" a"wa&s, in the for$ of 'rah$an. 'rah$an
a"one shines forth.
II#2. >%en as t6e 1orld 1it6 its distin(tions li+e a""irmation, negation, et(., Bra6man alone s6ines "ort6.
II#3. *it6 distin(tions li+e tea(6er and dis(iples (also), Bra6man alone appears. )rom t6e point o" %ie1 o" trut6,
pure Bra6man alone is.
II#4. /eit6er +no1ledge nor ignoran(e, neit6er t6e 1orld nor aug6t else (is t6ere).
*6at sets empiri(al li"e a"oot is t6e appearan(e o" t6e 1orld as real.
II#'(a). *6at 1inds up empiri(al li"e is (its) appearan(e as unreal.
II#'(&)#B. *6at dis(ipline is re5uired to +no1, ]t6is is a potO, e7(ept t6e ade5ua(y o" t6e means o" rig6t
+no1ledge < An(e it is gi%en, t6e +no1ledge o" t6e o&3e(t (super%enes). 86e e%er present :el" s6ines 16en t6e
means o" Its (ognition (is present).
II#=. /eit6er pla(e nor time nor purity is re5uired. 86e +no1ledge ]I am .e%adattaO depends on not6ing else.
II#C. :imilarly, t6e +no1ledge ]I am Bra6manO o" t6e Fno1er o" Bra6man (is independent). ;ust as t6e 16ole 1orld
&y t6e sun, &y t6e splendour o" t6e Fno1ledge o" Bra6man is e%eryt6ing illumined.
II#9#10(a). *6at (an illumine t6e non#e7istent, and illusory, non#:el" < 86at 16i(6 endo1s t6e Vedas, :6astras,
-uranas and all ot6er &eings 1it6 import , t6at Fno1er 16at 1ill illumine <
II#10(&)#11. 86e (6ild ignores 6unger and &odily pain and plays 1it6 t6ings. In t6e same 1ay, t6e 6appy Bra6man#
Fno1er delig6ts (in 6imsel") 1it6out t6e sense o" ]mineO and ]IO. 86us t6e silent sage, ali%e and alone, t6e
em&odiment o" desirelessness, treats t6e o&3e(ts o" desire.
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II#12. >7isting as t6e :el" o" all, 6e is e%er (ontent a&iding in 6is :el". )ree "rom all 1ealt6, 6e re3oi(es al1ays$
t6oug6 (ompanionless, 6e is mig6ty.
II#13. 86oug6 not eating, 6e is e%er (ontent, peerless 6e loo+s on all ali+e$ t6oug6 a(ting, 6e does not6ing$ t6oug6
parta+ing o" "ruit, yet, 6e is no e7perien(er t6ereo".
II#14#1=. !i%ing in a &ody, 6e is still disem&odiedR t6oug6 determinate, 6e is omnipresentR ne%er is t6is Bra6man#
Fno1er, disem&odied and e%er e7istent, a""e(ted &y t6e pleasant and t6e unpleasant or &y t6e good and t6e e%il.
Be(ause it appears to &e en(ompassed &y 0a6u (t6e dar+ness), t6e unen(ompassed sun is said to &e
en(ompassed &y deluded men, not +no1ing t6e trut6. :imilarly, deluded "ol+ &e6old t6e &est o" Bra6man#
Fno1ers, li&erated "rom t6e &ondage o" &ody, et(., as t6oug6 6e is em&odied, sin(e 6e appears to 6a%e a &ody.
86e &ody o" t6e li&erated one remains li+e t6e s6ed :loug6 o" t6e sna+e.
II#1C. 2o%ed a little, 6it6er and t6it6er, &y t6e %ital &reat6, (t6at &ody) is &orne li+e a pie(e o" tim&er, up and
do1n, &y t6e "lood 1aters.
II#19#20. By "ate is t6e &ody &orne into (onte7ts o" e7perien(es at appropriate times. (An t6e (ontrary) 6e 16o,
gi%ing up all migrations, &ot6 +no1ledge and un+no1a&le, stays as t6e pure un5uali"ied :el", is 6imsel" t6e
mani"est :6i%a. @e is t6e &est o" all Bra6man#Fno1ers. In li"e itsel" t6e "oremost Bra6man#Fno1er is t6e e%er
"ree, 6e 6as a((omplis6ed 6is >nd.
II#21. All ad3un(ts 6a%ing peris6ed, &eing Bra6man 6e is assimilated to t6e non#dual Bra6man, li+e a man 16o,
1it6 (appropriate) apparels, is an a(tor and 1it6out t6em (resumes 6is natural state),
II#22(a). In t6e same 1ay t6e &est o" Bra6man#Fno1ers is al1ays Bra6man alone and none else.
II#22(&)#23. ;ust as spa(e &e(omes spa(e itsel" 16en t6e (en(losing) pot peris6es, so, 16en parti(ular (ognitions
are dissol%ed, t6e Bra6man#Fno1er 6imsel" &e(omes not6ing &ut Bra6man, as mil+ poured into mil+, oil into oil,
and 1ater into 1ater &e(ome (mil+, oil and 1ater).
II#24(a). ;ust as, (om&ined, t6ey &e(ome one, so does t6e Atman#+no1ing sage in t6e Atman.
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II#24(&). 86us disem&odied li&eration is t6e in"inite status o" Being.
II#2'. @a%ing 1on t6e status o" Bra6man, no longer is t6e Gogin re&orn, "or 6is ignoran(e#&orn &odies 6a%e all
&een (onsumed &y t6e e7perimental +no1ledge o" Being as t6e :el".
II#2B#2=(a). Be(ause t6at Gogin 6as &e(ome Bra6man, 6o1 (an Bra6man &e re&orn < Bondage and li&eration, set
up &y 2aya, are not real in t6emsel%es in relation to t6e :el", 3ust as t6e appearan(e and disappearan(e o" t6e
sna+e are not in relation to t6e stirless rope.
II#2=(&). Bondage and li&eration may &e des(ri&ed as real and unreal and as due to t6e nes(ien(e ((on(ealment
o" trut6).
II#2C#29. Bra6man su""ers "rom no (on(ealment 16atsoe%er. It is un(o%ered, t6ere &eing not6ing ot6er t6an It (to
(o%er It). 86e ideas, ]it isO and ]it is notO, as regards 0eality, are only ideas in t6e intelle(t. 86ey do not pertain to t6e
eternal 0eality. :o &ondage and li&eration are set up &y 2aya and do not pertain to t6e :el".
II#30. In t6e supreme 8rut6 as in t6e s+y, impartite, ina(ti%e, 5uies(ent, "la1less, unstained and non#dual 16ere is
room "or (mental) (onstru(tion <
II#31. /eit6er suppression nor generation, neit6er t6e &ond nor t6e stri%ing$ neit6er t6e li&erty see+ing nor t6e
li&erated , t6is is t6e metap6ysi(al trut6.
Ad%aita Vedanta in :ar%asara (:ar%a#sara) 4panis6ad
1. Am. *6at is Band6a (&ondage o" t6e :oul) < *6at is 2o+s6a (li&eration) < *6at is A%idya (nes(ien(e) < *6at is
Vidya (+no1ledge) < *6at are t6e states o" ;agrat (1a+ing), :%apna (dreaming) , :us6upti (.reamless sleep), and
t6e "ourt6, 8uriya (A&solute) < *6at are t6e Annamaya, -ranamaya, 2anomaya, Vi3nanamaya and Anandamaya
Fos6as (%estures or s6eat6s o" t6e soul) < *6at is t6e Farta (agent), 16at t6e ;i%a (indi%idual sel"), t6e Fs6etra3na
(+no1er o" t6e &ody), t6e :a+s6i (*itness), t6e Futast6a, t6e Antaryamin (Internal 0uler) < *6at is t6e
-ratyagatman (Inner :el"), 16at t6e -aramatman (:upreme :el"), t6e Atman, and also 2aya < t6e master o" :el"
loo+s upon t6e &ody and su(6 li+e t6ings ot6er t6an t6e :el" as Itsel"$ t6is egoism is t6e &ondage o" t6e soul. 86e
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(essation o" t6at (egoism) is 2o+s6a, li&eration. 86at 16i(6 (auses t6at egoism is A%idya, nes(ien(e. 86at &y
16i(6 t6is egoism is (ompletely turned &a(+ is Vidya, +no1ledge. *6en t6e sel", &y means o" its "our and ten
organs o" sense &eginning 1it6 t6e mind and &enignly in"luen(ed &y t6e sun and t6e rest 16i(6 appear outside,
per(ei%es gross o&3e(ts su(6 as sound et(., t6en it is t6e AtmanOs ;agrat (1a+e"ul) state. *6en, e%en in t6e a&sen(e
o" sound et(., (t6e sel") not di%ested o" desire "or t6em, e7perien(es, &y means o" t6e "our organs, sound and t6e
rest in t6e "orm o" desires , t6en it is t6e AtmanOs state o" :%apna (dream). *6en t6e "our and ten organs (ease
"rom a(ti%ity, and t6ere is t6e a&sen(e o" di""erentiated +no1ledge, t6en is t6e AtmanOs state o" :us6upti
(dreamless sleep).
2. 6hen the essence of consciousness which $anifests itse"f as the three states, is a witness of the
states, -2ut is. itse"f devoid of states, !ositive or neative, and re$ains in the state of non+se!aration and
oneness, then it is s!oken of as the 5uri&a, the fourth. 86e aggregate o" t6e si7 s6eat6s, 16i(6 are t6e
produ(ts o" "ood, is (alled t6e Annamaya#+os6a, alimentary s6eat6. *6en t6e "ourteen +inds o" Vayus &eginning
1it6 t6e -rana, are in t6e alimentary s6eat6, t6en it is spo+en o" as t6e -ranamaya#+os6a, %esture o" t6e %ital airs.
*6en t6e Atman united 1it6 t6ese t1o s6eat6s per"orms, &y means o" t6e "our organs &eginning 1it6 t6e mind,
t6e "un(tions o" desire, et(., 16i(6 6a%e "or t6eir o&3e(ts sound and t6e rest, t6en it (t6is state) is (alled t6e
2anomaya#+os6a, mental s6eat6. *6en t6e soul s6ines &eing united 1it6 t6ese t6ree s6eat6s, and (ognisant o"
t6e di""eren(es and non#di""eren(es t6ereo" t6en it is (alled t6e Vi3nanamaya#+os6a, s6eat6 o" intelligen(e. *6en
t6ese "our s6eat6s remain in t6eir o1n (ause 16i(6 is Fno1ledge (Bra6man), in t6e same 1ay as t6e latent
Banyan tree remains in t6e Banyan seed, t6en it is spo+en o" as t6e Anandamaya#+os6a, (ausal "rame o" t6e :oul.
*6en it d1ells in t6e &ody, as t6e seat o" t6e idea o" pleasure and pain, t6en it is t6e Farta, agent. 86e idea o"
pleasure is t6at 16i(6 pertains to 1is6ed#"or o&3e(ts, and t6e idea o" pain is t6at 16i(6 pertains to undesira&le
o&3e(ts. :ound, tou(6, sig6t, taste, and smell are t6e (auses o" pleasure and pain. *6en t6e soul, (on"orming
itsel" to good and &ad a(tions, 6as made a lin+ o" t6e present &ody (1it6 its past &ody), and is seen to &e e""e(ting
a union, a (onne(tion as it 1ere, 1it6 t6e &ody not yet re(ei%ed, t6en it is (alled t6e ;i%a, indi%idual soul, on
a((ount o" its &eing limited &y 4pad6is. 86e "i%e groups are t6ose &eginning 1it6 t6e mind, t6ose &eginning 1it6
t6e -rana, t6ose &eginning 1it6 t6e :att%a, t6ose &eginning 1it6 t6e 1ill, and t6ose &eginning 1it6 merit. 86e ego
possessing t6e attri&utes o" t6ese "i%e groups, does not die out 1it6out t6e +no1ledge o" t6e e%er#attained :el".
86at 16i(6, o1ing to its pro7imity to t6e :el", appears as imperis6a&le and is attri&uted to Atman, is (alled t6e
!inga#s6arira (su&tle &ody), and t6e P6eartOs +notj. 86e ons(iousness 16i(6 mani"ests itsel" t6erein is (alled t6e
Fs6etra3na, Fno1er o" t6e Fs6etra (&ody).
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3. ,e who is the coniser of the $anifestation and disa!!earance of the knower, know"ede, and the
knowa2"e, 2ut is hi$se"f devoid of such $anifestation and disa!!earance, and is se"f+"u$inous, is ca""ed
the Sakshi, 6itness. 6hen 2ein !erceived in an undifferentiated $anner in the inte""ience of a"" 2eins,
fro$ 'rah$a -the (reator. down to an ant, it resides in the inte""ience of a"" 2eins, then it is ca""ed the
1utastha. *6en, standing as t6e means o" realising t6e real nature o" t6e Futast6a and ot6ers, 16i(6 are
di""erentiations &y %irtue o" possessing limiting ad3un(ts, t6e Atman mani"ests itsel" as inter#1o%en in all &odies,
li+e t6e t6read t6roug6 a string o" 3e1els, t6en it is (alled t6e Antaryamin, Internal 0uler. *6en t6e Atman s6ines
"ort6 , a&solutely "ree "rom all limiting ad3un(ts, &rilliant, as a 6omogeneous mass o" (ons(iousness in its nature
o" pure Intelligen(e, independent , t6en, it is spo+en o" as t6e >ntity o" P86ouj (8%am), and as t6e -ratyagatman,
Inner#:el". (86at 16i(6 is) :atya (t6e 0eality), ;nana (Fno1ledge), Ananta (t6e In"inite), Ananda (Bliss), is Bra6man.
86e 0eality is t6e indestru(ti&leR 86at 16i(6, 16en name, spa(e, time, su&stan(e, and (ausation are destroyed,
dies not, is t6e indestru(ti&leR and t6at is (alled :atya, t6e 0eality. And ;nana , t6at essen(e o" Intelligen(e 16i(6
6as no &eginning and no end, spo+en o" as ;nana.
4. And Ananta, t6e In"inite, (remaining in t6e same manner) as (does) (lay in modi"i(ations o" (lay, as gold in
modi"i(ations o" gold, as t6read in "a&ri(s o" t6read, t6e ante(edent, all#per%ading ons(iousness, t6at is in all
p6enomena o" (reation &eginning 1it6 t6e 4nmani"ested, is (alled t6e In"inite. And Ananda, Bliss , t6e essen(e o"
t6e (ons(iousness o" 6appiness, t6e o(ean o" measureless &liss, and t6e state o" undi""erentiated 6appiness is
(alled Bliss. 86at, o" 16i(6 t6e a&o%e "our"old nature is an indi(ation, and 16i(6 is permanent in all spa(e, time,
su&stan(e, and (ausation, is (alled t6e >ntity o" P86atj (8at) -aramatman, :upreme :el", and -ara#Bra6man, or t6e
@ig6est Bra6man. .istinguis6ed "rom t6e >ntity o" P86ouj (16en it appears to &e) possessed o" attri&utes, as 1ell
as "rom t6e >ntity o" P86atj (16en it appears to &e) possessed o" attri&utes, t6at 16i(6 is all#per%ading li+e t6e
s+y, su&tle, 16ole &y itsel", pure >7isten(e, t6e >ntity o" PArtj (Asi). :el"#luminous, is spo+en o" as t6e AtmanR t6e
>ntity o" Pnot#86atj, also is spo+en o" as Atman. 86at 16i(6 is &eginningless, "ruit"ul, open to &ot6 proo" and
disproo", neit6er real nor unreal, nor real#unreal , non#e7istent, 16en, &e(ause o" t6e immuta&ility o" its o1n
su&stratum, t6e (ause o" (6ange is as(ertainedR e7istent 16en it is not so as(ertained , (t6us t6at) 16i(6 is
unde"ina&le, is (alled 2aya.
'. I am neit6er t6e &ody nor t6e ten senses, Budd6i, 2ind, >go. *it6out -rana and mind, pure, I am al1ays t6e
1itness, pure (ons(iousness, surely. I am neit6er t6e doer nor t6e en3oyer, only a 1itness to -ra+riti. By my
presen(e &ody et(., "un(tion as ali%e, still, eternal, e%er 3oy, pure. I am Bra6man to &e +no1n "rom all Vedanta, yet
un+no1a&le li+e s+y and air. I am neit6er "orm nor a(tion, only Bra6man.
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B. I am not &odyR &irt6, deat6 do not (ome to me. I am not -rana , 6a%e no 6unger and t6irstR I am not mind ,
6a%e no grie" or delusion. I am not t6e doer , 6a%e no &ondage or release.
Ad%aita Vedanta in -aram6ansa 4panis6ad
1. P*6at is t6e pat6 o" t6e -arama6amsa Gogis, and 16at are t6eir duties <j , 1as t6e 5uestion /arada
as+ed on approa(6ing t6e !ord Bra6ma (t6e reator). 8o 6im t6e !ord replied$ 5he !ath of the )ara$aha$sas
that &ou ask of is accessi2"e with the reatest difficu"t& 2& !eo!"eF the& have not $an& e0!onents, and it
is enouh if there 2e one such. Veri"&, such a one rests in the ever+!ure 'rah$anF he is veri"& the
'rah$an incu"cated in the Vedas S this is what the knowers of 5ruth ho"dF he is the reat one, for he rests
his who"e $ind a"wa&s in 7eF and #, too, for that reason, reside in hi$. @a%ing renoun(ed 6is sons, "riends,
1i"e, and relations, et(., and 6a%ing done a1ay 1it6 t6e :6i+6a, t6e 6oly t6read, t6e study o" t6e Vedas, and all
1or+s, as 1ell as t6is uni%erse, 6e s6ould use t6e Faupina, t6e sta"", and 3ust enoug6 (lot6es, et(., "or t6e &are
maintenan(e o" 6is &ody, and "or t6e good o" all. And t6at is not "inal. I" it is as+ed 16at t6is "inal is, it is as
"ollo1s$
2. 86e -arama6amsa (arries neit6er t6e sta"", nor t6e 6air#tu"t, nor t6e 6oly t6read nor any (o%ering. @e "eels
neit6er (old, nor 6eat, neit6er 6appiness nor misery, neit6er 6onour, nor (ontempt et(. It is meet t6at 6e s6ould
&e &eyond t6e rea(6 o" t6e si7 &illo1s o" t6is 1orld#o(ean. @a%ing gi%en up all t6oug6t o" (alumny, (on(eit,
3ealousy, ostentation, arrogan(e, atta(6ment or antipat6y to o&3e(ts, 3oy and sorro1, lust, anger, (o%etousness,
sel"#delusion, elation, en%y, egoism, and t6e li+e, 6e regards 6is &ody as a (orpse, as 6e 6as t6oroug6ly destroyed
t6e &ody#idea. 'ein eterna""& free fro$ the cause of dou2t, and of $isconceived and fa"se know"ede,
rea"isin the Aterna" 'rah$an, he "ives in that hi$se"f, with the consciousness P# $&se"f a$ ,e, # a$ 5hat
which is ever ca"$, i$$uta2"e, undivided, of the essence of know"ede+2"iss, 5hat a"one is $& rea"
nature.Q 86at (;nana) alone is 6is :6i+6a. 86at (;nana) alone is 6is 6oly t6read. 86roug6 t6e +no1ledge o" t6e
unity o" t6e ;i%atman 1it6 t6e -aramatman, t6e distin(tion &et1een t6em is 16olly gone too. 86is (uni"i(ation) is
6is :and6ya (eremony.
3. ,e who re"in%uishin a"" desires has his su!re$e rest in the /ne without a second, and who ho"ds the
staff of know"ede, is the true Akadandi. @e 16o (arries a mere 1ooden sta"", 16o ta+es to all sorts o" sense#
o&3e(ts, and is de%oid o" ;nana, goes to 6orri&le 6ells +no1n as t6e 2a6araura%as. Fno1ing t6e distin(tion
&et1een t6ese t1o, 6e &e(omes a -arama6amsa.
4. 5he %uarters are his c"othin, he !rostrates hi$se"f 2efore none, he offers no o2"ation to the )itris
-$anes., 2"a$es none, !raises none S the Sann&asin is ever of inde!endent wi"". ;or hi$ there is no
invocation to >od, no va"edictor& cere$on& to hi$F no 7antra, no $editation, no worshi!F to hi$ is
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neither the !heno$ena" wor"d nor 5hat which is unknowa2"eF he sees neither dua"it& nor does he
!erceive unit&. ,e sees neither P#Q nor EthouQ, nor a"" this. 86e :annyasin 6as no 6ome. @e s6ould not a((ept
anyt6ing made o" gold or t6e li+e, 6e s6ould not 6a%e a &ody o" dis(iples, or a((ept 1ealt6. I" it &e as+ed 16at
6arm t6ere is in a((epting t6em, (t6e reply is) yes, t6ere is 6arm in doing so. Be(ause i" t6e :annyasin loo+s at
gold 1it6 longing, 6e ma+es 6imsel" a +iller o" Bra6manR &e(ause i" t6e :annyasin tou(6es gold 1it6 longing, 6e
&e(omes degraded into a 6andalaR &e(ause i" 6e ta+es gold 1it6 longing, 6e ma+es 6imsel" a +iller o" t6e Atman.
86ere"ore, t6e :annyasin must neit6er loo+ at, nor tou(6 nor ta+e gold, 1it6 longing. All desires o" t6e mind (ease
to e7ist, (and (onse5uently) 6e is not agitated &y grie", and 6as no longing "or 6appinessR renun(iation o"
atta(6ment to sense#pleasures (omes, and 6e is e%ery16ere unatta(6ed in good or e%il, ((onse5uently) 6e neit6er
6ates nor is elated. 86e outgoing tenden(y o" all t6e sense#organs su&sides in 6im 16o rests in t6e Atman alone.
0ealising PI am t6at Bra6man 16o is t6e Ane In"inite Fno1ledge#Blissj 6e rea(6es t6e end o" 6is desires, %erily 6e
rea(6es t6e end o" 6is desires.
Ad%aita Vedanta in Fai%alya 4panis6ad
B # PBra6man 16i(6 is t6e sour(e o" all, pure, "ree "rom sorro1, &eyond t6oug6ts, unmani"ested, many#"ormed
(in asso(iation 1it6 t6oug6ts), auspi(ious, tran5uil, immortal, "ree "rom &eginning middle and end, non#dual,
all per%asi%e, "ormless and 1onder"ul and 16i(6 is (ons(iousness and ananda.j
B # PBra6man 16i(6 is t6e sour(e o" all, pure, "ree "rom sorro1, &eyond t6oug6ts, unmani"ested, many#"ormed
(in asso(iation 1it6 t6oug6ts), auspi(ious, tran5uil, immortal, "ree "rom &eginning middle and end, non#dual,
all per%asi%e, "ormless and 1onder"ul and 16i(6 is (ons(iousness and ananda.j
1B. 86at 16i(6 is t6e :upreme Bra6man, t6e soul o" all, t6e great support o" t6e uni%erse, su&tler t6an t6e
su&tle, and eternal , t6at is t6ysel", and t6ou art 86at.
1=. P86at 16i(6 mani"ests t6e p6enomena, su(6 as t6e states o" 1a+e"ulness, dream and pro"ound sleep, I am
t6at Bra6manj , realising t6us one is li&erated "rom all &onds.
1C. *6at (onstitute t6e en3oya&le, t6e en3oyer, and t6e en3oyment, in t6e t6ree a&odes , di""erent "rom t6em
all am I, t6e *itness, t6e -ure ons(iousness, t6e >ternal 9ood.
19. In me alone is e%eryt6ing &orn, in me does e%eryt6ing rest, and in me is e%eryt6ing dissol%ed. I am t6at
Bra6man, t6e se(ondless.
20. I am minuter t6an t6e minute, I am li+e1ise t6e greatest o" all, I am t6e mani"old uni%erse. I am t6e
An(ient Ane, t6e -urus6a and t6e 0uler, I am t6e >""ulgent Ane, and t6e All#good.
21. *it6out arms and legs am I, o" unt6in+a&le po1erR I see 1it6out eyes, and I 6ear 1it6out ears. I +no1 all,
and am di""erent "rom all. /one (an +no1 me. I am al1ays t6e Intelligen(e.
?4ternal 9in%#
Verses and incidents from Chand ogya Upanishad, Mundaka Upanishad, Shvetashvatara Upanishad
and Aitareya Upanishad
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Understanding Advaita - Advaita Vedanta in Kaivalya Upanishad

For more scriptural evidances, please
refer: http://www.vedantaadvaita.org/AdvaitaVedanta_3.htm
Please visit this link https://sites.google.com/site/advaitaenquiry/#trad
scroll down to 'The Upanishads' , click on 'From the Upanishads' (279 pages, 537 k)
Also read interpreting upanishads for further details
Another link which has lots of verses from many upanishads
is http://akwri.webs.com/G102Adv.htm
You will need to scroll down until you see verses from Upanishads, starting from "Amritabindu
Upanishad, verses 12-15:"
'onclu#ion
The more you dig into shastras, the more you will find the description and glories of both Saguna
and Nirguna Brahman. At some places Ishwara is glorified, while attributeless Brahman is glorified at
other places. After carefully studying shastras, i.e. shrutis (upanishads) and Smrutis (Gitas), one can
come to only conclusion that God is both with form and formless and that Saguna and Nirguna
Brahman are not different from each other. God with attributes represents Nirguna brahman just like
national flag, a small piece of cloth represents entire country. An insult to National Flag is an insult to
country. Just like by touching any one part of body, you touch whole person, so by having darshan of
God Ishwara (Saguna Brahman), you are actually touching Nirguna Brahman.
Shastras teach us the unity of both, but we humans fight over trivial differences, which in reality are
not present. Let us not waste more time in reading shastras to collect more proofs with an intention
to wage a war. Let's read, understand, digest and apply them in day-2-day life and in meditation and
attain moksha, the destination for which we have been given a rare human birth. Time is very short.
Days are passing very fast. Yesterday will not return, time is will wait for anyone. So the future is in
our hands. Lets make a proper use of invaluable time and dedicate our selves to the first and the
foremost duty after getting human body - Self Realization. Let not this very purpose of getting birth
in human body be defeated. It will be the defeat of our beloved Lord, who have decided and declared
by giving us birth in human body that - You deserve to be one with me, You deserve Self Realization,
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You deserve to be free from cycle of births & deaths and attain Moksha. Not for our sake, but for the
very sake of our beloved Bhagavan, let us selflessly, diligently, sincerely and regularly make
attempts for our salvation with full faith and with total surrender, unconditional surrender is my
humble prayer. May we all move beyond vaada-vivaada into the realm of truth is my humble prayer.
My koti-koti pranams and prostrations to Ishwara, Brahman, Param Gurus, to all disciples, devotees
and seekers of truth.
A Devotee of devotee.
Aum
Indiaspirituality
Miscellaneous:
A request to respected readers
Earlier, I have always studied shastras for my personal progress. But recently, I took time to search
to prove something or to refute something. Ultimately, I am the loser, as after years of practice (I
started when I was 18, now I am 31), I felt that I am sinking and these thoughts eat up time in
meditation, which is not a good sign. Had somebody attacked me, I would not have bothered or
would have quickly come out of it the next day. But since it attacks the very philosophy that I
practice with full devotion, it hurts. The last thoughts are the first thoughts in meditation. I do not
want others to spend time in neutralizing their mind. So I have with evidence from Shastras, mainly
from Gita, which is a saara (essence) of Upanishads.
My request is that please do not waste time in refuting or arguing. It will only increase ego. The
winner of debate is only one EGO. After writing all these, now I am relieved and can meditate freely
without disturbance.
If someone believes that Krishna is the greatest, then so be it, let him spend more and more time
with him. Let us advaitins keep thinking on brahman. If you find inconsistencies in various puranas
and contradicting views, please ignore them.
e.g. Purely for explanation:
Srimad Bhagavad has 22 / 24 avatars. It has Balrama but not Laxman. It has buddha, who was not
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Understanding Advaita - A request to respected readers
a vaishnav or maybe even not a hindu. Just ignore it. It is not needed for personal spiritual growth.
All paths are created by God to cover men of different prakruti. All are right in their place. For
personal progress, there is no need to destroy, delete, or walk over other lines to make you line
superior. All you have to do is, without touching the first line, make your line bigger than first one.
A request to Indians
Please read in your mother tongue or in indian languages. Many times english translations, specially
the ones which are available on net sucks. Some take Unreal as asatya, some as mithyaa
satya = true, present at all times
asatya = false, not present at all times (like horn of rabbit)
mithya = illusion, temporary, one which is not true, but is experienced like (sea-shell as silver),
water in desert, dream world. It can also be defined as one which is not present everywhere at all
times. e.g. Waking state is true and real only in waking state and not when you are in sleep and
deep sleep.
I do not know where to fit 'unreal'. Probably, my english is very weak :)
In B6a3a 9o%indam, t6ere is a 1ord mud6a () used
2ud6a is o"ten translated as "ool, some translate as you "ool, you ras(al.
86e a(tual meaning o" 2ud6a is t6e one 16ose (ons(iousness is strongly em&edded in p6ysi(al &ody.
anot6er 1ord is ananya (=), 16i(6 appears in 9ita.
= J Q =
ananya J a Q anya
anya means di""erent
:o ananya means not di""erent
*ords li+e ?:upreme personality o" 9od6ead? and ?past times o" Fris6na? do not do 3usti(e to t6e 1ords B6aga%an
and !ila, 16i(6 6a%e indept6 meaning. B6aga%an (Is61ara) is endo1ed 1it6 B upad6is.
Page 296 of 400
I am not an authority on spirituality, so my views are personal views. I do not intend to hurt any
faith or belief system. Please accept my apologies if I unintentionally did it. Everything was written
from right spirituality with positive and calm mind.
A 8#m($e Re0#est: Ado"t 5ahi 5inda 5yaya
Paramacharya asks us to adopt Nani Ninda Nyaya
The purpose o# eDalting a parti!ular deity over the another is not to depre!iate the latter. The
underlying idea is that a person $ho $orships his !hosen god has un#lin!hing #aith in him and
be!omes totally devoted to him. Su!h eD!lusive devotion is !alled \ananyabhakti\. %he idea
here# howe"er# is not to re!ard other de"atas as inferior to one's own chosen deit&- an
e.ample of /nahi ninda n&a&a/.
Tarka Sastra (science of dialectics, logic and reasoning) proposes "nahi ninda nyay to support
ones theory. Glorify your view, but that doesnt mean that the other view is flawed.
With this nyaya, almost all contradictions can be neutralized, even Ramanujas also at times adopt
this nyaya
Some quotes from Ramanujas, though the person representing may not be authentic, it reflects
the peace loving nature adn wish to neutralize contradictions and doubts.
Srimath &amayanam i# con#i*ere* mo#t authentic by our 0oor)acharya# an* only out of
Nahi Nin*a Nyaya Srimath Ramayana was compared against Trivaimozhi in Acharya Hrudayam
by Sri Azagiya Perumal Nayanar. Further, Sri Pillai Lokacharya consisred "Srimad Ramayana" and
Mahabharatha" as more authentic than Puranas and between the 2,
Srimad Ramayana was considered even more authentic. You mentioned about Simad Ramayana
and Sri Ramanuja. In Ramanuja Noortrandhadi, It is mentioned that Sri Ramanuja took to his
heart the inner meanings of Srimath Ramayana.(Padi konda keerthi, Ramayanam ennum...)
source
=okacharya -anchasat Shloka <<
tvayi vilasati raB&ge sheShatalpena pumsA
)agati guruvara shrId1CiSh%ip0rAbhiShikte D
kathamiva bhuvanArya tvAm vinAnyam bha)ante
sati dinakarabimbe ke pradIpam vahanti DD
Meanin":
bhuvanArya guruvara - 5 =okacharya who is best amongst acharyas.
tvayi vilasati - 3hen you are shining
raB&ge - in Srirangam,
shrId1CiSh%ip0ra abhiShikte - washed by the merciful flood from the eyes
sheShatalpena pumsA - of the =ord who rests on the bed of Adisesha,
tvAm vinA - leaving you
Page 297 of 400
Understanding Advaita - A Humble Request: Adopt Nahi Ninda Nyaya
kathamiva 9)anA': bha)ante - how will 9people: seek
anyam - anotherA
dinakarabimbe sati - 3hen Sunlight is there
ke pradIpam vahanti - will anyone carry a lampA
1ya%hyana Saram:
In this shloka, Desikan states that Pillai Lokacharyar is like a Sun compared to others. Again, this
is not to put down other acharyas, but to praise Lokacharyar ("nahi nindA nyAya"). In our
sampradhayam, our Azhvars and Acharyas have been called the Sun, because, just as the Sun
removes the external darkness, they were born and removed the internal darkness. Azhvar is
called "vakuLa bhUShaNa bhAskara"; Thirumangai Azhvar is called "loka divAkara"; Ramanuja is
called "rAmAnuja divAkara:". Desikan says that with this Sun present, why seek anyone else?
Vedanta Desikan Thiruvadigale Sharanam
Pillai Lokacharyar Thiruvadigale Sharanam
Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam
source
Sri Parasara Bhatta used to say that if one must seek refuge of our Lord, among the
dasavathara,Varaha is the most perfect choice. Based on the "nahi ninda nyaya" (not denigrating
others) he is reported to have said: Matsya avathara is sea bound so it cant extricate us from the
sea of samsara. Koorma is itself pushed down into the sea by a mountain. Nrisimha is different
above and below the neck so not to be resorted to. Vamana took over the three worlds by
stratagem of showing tiny feet and then growing to gigantic proportions. Parasurama was rage
personified. Rama(Bhattar's favourite in fact!) lost His wife for ten months. Balarama was too fond
of drinking. Krishna, His wife Andal says, was always lying. We haven't seen Kalki yet. So Varaha,
who without any shame(manam illa panri) took on the form of a boar and jumped into the dirty
sludge and brought out Bhuma devi, is the one to be resorted to. Similarly He will extricate us
from the "bheemabhavaarnavodare" the belly of the deep and dangerous ocean of existence.
It must be remembered that it was Varaha Perumal who gave the first guarantee that He would
safely steer the prapanna to safety. Varaha charma sloka
Stiththe manasi suswasthe sharire sathiyo narah...
"Ye men if you realise and remember with all your humors in harmony, that I am the Cosmos and
Unborn when you are "mens sana in corpore sana", then when death is iminent and you are like
wood and stone, I will remember my bhakta, devotee, and take him to the highest abode,
paramapada."
It was this very Varaha who taught the easiest way to attain Him to Bhudevi. She repeated it to
us when She took birth as Periazhwar's daughter, "Thoozhomai vandhu toomalar thoovi thozhudu,
vayinaal padi manthinaal chinthithu pozha piyaiyum pukuthurvan ninavaiyum thiyinil thoosaakum
". If we come sanctfied, offering pure flowers, pay obeisance, sing with our mouths and think in
our minds, the past transgressions and those that still stand will disappear like cotton in a fire.
Page 298 of 400
Sri Ambujavalli sametha Sri Bhoovarahaswamy Parabrahmane namo namah.
Dr.S.Sundar Rajan MS ortho
Trichy 22 Sep 2010.
source 1, source 2
9et u# all li)e in peace an* harmony a*optin" Nahi Nin*a Nyaya
Hari OM
Page 299 of 400
Understanding Advaita - Random Quotes
0andom Duotes
A olle(tion o" Interesting Duotes "or personal re"eren(es and (onne(ting s6astras.
Amrit Bindu 4panis6ad
19. A" (o1s 16i(6 are o" di%erse (olours t6e mil+ is o" t6e same (olour. (t6e intelligent one) regards ;nana as t6e
mil+, and t6e many#&ran(6ed Vedas as t6e (o1s.
20. !i+e t6e &utter 6idden in mil+, t6e -ure ons(iousness resides in e%ery &eing. 86at oug6t to &e (onstantly
(6urned out &y t6e (6urning rod o" t6e mind.
sour(e
8e3o Bindu 4panis6ad
22. It is ]86atO 16i(6 is (really) (alled silen(e and 16i(6 is naturally understood (as su(6). 86ere is silen(e in
(6ildren, &ut 1it6 1ords (latent)R 16ereas t6e +no1ers o" Bra6man 6a%e it (silen(e) &ut 1it6out 1ords.
24#2'. 86e illusion o" Bra6ma and all ot6er &eings ta+es pla(e 1it6in one t1in+ling (o" @is eye). 86at s6ould &e
+no1n as Asana (posture), in 16i(6 one 6as 1it6 ease and 1it6out "atigue (uninterrupted) meditation o"
Bra6manR t6at is des(ri&ed &y t6e 1ord Fala (time), t6at is endless &liss and t6at is se(ondless. >%eryt6ing else is
t6e destroyer o" 6appiness.
Ad6yAtma 4panis6ad
=. .issol%e t6e sel" in t6e supreme :el" as t6e pot#spa(e is dissol%ed in in"inite spa(eR t6en, as t6e In"inite &e silent
"or e%er, A sage X
1'. ;ust as a pulled#up 1ater#reed stays not still, e%en "or a moment, so does 2aya ((easelessly) en%elop e%en a
1ise man i" 6e a%erts 6is "a(e ("rom t6e 8rut6).
Page 300 of 400
19. All t6ings "rom Bra6ma do1n to (lumps o" grass are not6ing &ut unreal ad3un(ts. .istin(t "rom t6e, see one?s
:el" e7isting as t6e immuta&le plenum. (0e"er Vi%e+ 6udamani)
2=. 4pon realiKing t6e :el" t6at is impartite &liss as one?s o1n essen(e (t6ere "ollo1s) t6e sa%oring o" t6e timeless
&liss t6at is t6e :el", &ot6 e7ternally and internally.
2C. A" deta(6ment t6e "ruit is +no1ledge$ o" +no1ledge t6e "ruit is 1it6dra1al. >7perien(e o" :el" as &liss leads to
pea(eR again, pea(e is t6e "ruit o" 1it6dra1al.
6andogya 4panis6ad
C.1.B AneOs present status o" material pleasure, t6e result o" oneOs pre%ious 1or+, 1ill e%entually &e %an5uis6ed
&y time. :imilarly, alt6oug6 &y e7e(uting pious a(ti%ities one 1ill &e ele%ated to a 6ig6er status in t6e ne7t li"e,
t6at "uture situation 1ill also &e %an5uis6ed.
-ara Bra6ma 4panis6ad e7plains inner meaning o" sa(red t6read 4pnayana
Bra6min 1earing sa(red 86read # Internal and >7ternal
3. 86en to t6is realiKed person reality (i.e. true 1isdom) (onstitutes t6e inner tu"t and sa(red t6read. 8o t6e
Bra6mana desirous o" li&eration is (allo1ed) t6e state o" t6e in1ard tu"t and sa(red t6read. 86e 1earing o"
e7ternally %isi&le tu"t and sa(red t6read (is ne(essary) "or t6e 6ouse6olders engaged in rituals. 86e (6ara(teristi(
o" t6e in1ard sa(red t6read is not (learly %isi&le li+e e7ternal t6readR it is t6e union 1it6 reality in1ardly.
Goga 6udamani 4panis6ad e7plains A2 H A42 and Bra6man
(-art o" t6e :amaVeda)
-ara Bra6man is Am, is t6at 16i(6 e7ists, 16i(6 is (lean, 16i(6 is "ull o" 1isdom, 16i(6 does not 6a%e any dra1
&a(+s, 16i(6 is 1it6out stains, 16i(6 (annot &e des(ri&ed, 16i(6 does not 6a%e &eginning or end, 16i(6 is one
and only one, 16i(6 is t6uriya, 16i(6 e7ists in t6ings o" past, present and "uture and 16i(6 1ill ne%er get di%ided
at any time. )rom t6at -ara Bra6man emerges -ara :6a+t6i (t6e "emale aspe(t). 86at is t6e soul 16i(6 is sel"
Page 301 of 400
Understanding Advaita - Yoga Chudamani Upanishad explains OM / AUM and Brahman
resplendent. )rom t6at soul arose t6e et6er. )rom et6er arose 1ind. )rom 1ind arose "ire. )rom "ire arose 1ater
and "rom 1ater arose t6e eart6. 86ese "i%e elements are ruled &y t6e "i%e 9od6eads %iK. :adasi%a, >as1ara, 0udra,
Vis6nu and Bra6ma. Among t6em Bra6ma, Vis6nu and 0udra 1ould do t6e 3o& o" (reation, up+eep and
destru(tion. Bra6ma is 0a3asi(, Vis6nu :at6%i( and 0udra 86amasi(. 86ey are t6us 1it6 t6ree di""erent properties.
=2.1
Among de%as Bra6ma arose "irst. Among t6ose 16o arose "irst, Bra6ma &e(ame t6e (reator, Vis6nu t6e one 16o
up+eeps and !ord 0udra, t6e destroyer. Among t6em "rom Bra6ma arose 1orlds, de%as, men and t6ose in
&et1een t6em. )rom 6im arose t6ose t6ings 16i(6 do not mo%e. In (ase o" men, t6e &ody is t6e uni"ied "orm o"
-an(6a Boot6as ("i%e elements). 86e organs o" 1isdom, (3nanendriyas), t6e organs o" a(tion (+armendriyas), t6ose
a(ti%ities related to 1isdom, t6e "i%e &ody airs (prana, apana et() are taug6t &y t6e ma(ro portion o" mind,
intelle(t, de(ision ma+ing po1er and t6e "eeling o" sel" and are (alled ma(ro &ody (:t6oola sareeram). 86e organs
o" 1isdom, t6e organs o" a(tion, t6ings related to 1isdom, t6e "i%e &ody airs and t6e mi(ro aspe(t o" mind and
intelle(t are (alled !inga sareera. 86e &ody 6as t6ree types o" properties. 86us all people 6a%e t6ree &odies. 86ere
are "our states o" t6e &ody %iK 1a+e"ul state, dream, sleep and 86uriya (e7alted spiritual state). 86ose purus6as
16o reside in our &ody and (ontrol t6ese states are Vis1a, 86ai3asa, -ragna and Atma. Vis1a 1ill al1ays 6a%e
ma(ro e7perien(es. .i""erent "rom t6at is 86ai3asa 16o 6as mi(ro e7perien(es. -ragna 6as pleasant e7perien(es.
At6ma is a 1itness to all t6ese. =2
86e Atma 16i(6 is o" t6e "orm o" PAmj, 1ill &e in all &eings and at t6e time o" passion, do1n1ard loo+ing. At all
ot6er times it 1ould &e pretty and do1n1ard "a(e. =3
In t6e t6ree letters Aa, 4u and 2a, t6ree Vedas, t6ree 1orlds, t6ree (6ara(teristi(s, t6ree letters and t6ree sounds
s6ine. 86us -rana%a s6ines. *6en you are a1a+e, t6e letter Aa e7ists in t6e eyes o" all &eings, 16en you are
dreaming t6e letter 4u e7ists in t6e ne(+ o" all &eings and t6e letter 2a e7ists in t6e 6eart o" all &eings 16en t6ey
are asleep. =4
86e letter Aa e7ists in t6e egg state as Vis1a and -inda state as Virat -urus6a. 86e !etter 4u e7ists as 86ai3asa and
@iranya 9ar&6a in t6e mi(ro state. 86e letter 2a e7ists as t6e (ausal state and as -ragna. 86e letter Aa 6as 0a3asa
5ualities is red and its "orm is t6at o" !ord Bra6ma. 86e letter 4u 6as :at6%i+a 5ualities and its "orm is t6at o"
16ite Vis6nu. 86e letter 2a 6as 86amasi( 5ualities and its "orm is t6at o" &la(+ 0udra. Bra6ma too+ &irt6 "rom
-rana%a. Vis6nu also (ame out o" it. 0udra also (ame out o" it. -rana%a is t6e -ara Bra6ma (ultimate god). Bra6ma
merges 1it6 t6e letter Aa. Vis6nu merges 1it6 letter 4u and 0udra merges 1it6 t6e letter 2a. In people 1it6
1isdom, -rana%a 1ould &e up1ard loo+ing and among ignorant people -rana%a 1ould &e loo+ing do1n1ard. ='#
=C
-rana%a e7ists li+e t6is. 86e one 16o +no1s t6is +no1s t6e Vedas. In t6e ana6at6a sound "orm, it gro1s up1ards
in (ase o" 1ise people. =9
Page 302 of 400
86e sound -rana%a is (ontinuous li+e t6e "lo1 o" oil, and li+e t6e long sound o" t6e &ell. Its pea+ is Bra6man. C0
86at pea+ 1ould &e lit so &rilliantly, t6at it (annot &e des(ri&ed &y 1ords. 86e great sa%ants "ind it out using t6eir
s6arp intelle(t. 86e one 16o +no1s t6at, is (onsidered as one 16o +no1s Vedas. C1
86e P@amsa (s1an) mantraj, s6ines in t6e middle o" t6e t1o eyes. 86e letter :a is +no1n as Fe(6ari 16i(6 means
Pt6at 16i(6 tra%els in t6e s+yj. It 6as &een de(ided t6at it is t6e 1ord P81am (you)j in t6e "amous Vedi( saying,
P8at 8%am Asi (Gou are 86at)j. C2
It 6as &een de(ided t6at t6e letter P@aj 16i(6 is t6e !ord o" all uni%erse is t6e 1ord P8at (t6at)j in t6e a&o%e Vedi(
saying. *e 6a%e to meditate t6at t6e letter P:aj as t6e soul tra%eling &et1een &irt6 and deat6 and t6e letter P@aj
as t6e sta&le 9od. C3
86e li%ing &eing is tied up &y 6is organs &ut -aramatma is not so tied. 86e li%ing &eing is egoisti( and t6e soul is
not tied &y egoism and is independent. C4
86e et6ereal lig6t 16i(6 is Pomj is t6at At6ma in 16ose aspe(ts stand t6e t6ree 1orlds B6u, B6u%a and :u%a and
also t6e pla(e 16ere t6ree gods moon, :un and "ire reside. C'
86e et6ereal lig6t 16i(6 is PAmj, is t6at Atma in 16ose aspe(ts stand P1or+j 16i(6 is t6e po1er o"
Bra6ma,Pdesirej 16i(6 is t6e po1er o" 0udra and P1isdomj 16i(6 is t6e po1er o" Vis6nu. CB
Be(ause Am is t6e et6ereal lig6t, it 6as to &e pronoun(ed &y 1ords, pra(ti(ed &y t6e &ody and meditated upon &y
t6e mind. C=
86e one 16o goes on (6anting -rana%a 16et6er 6e is (lean or un(lean 1ill not &e atta(6ed to t6e sins 6e does,
similar to t6e lotus lea" 16i(6 ne%er gets 1et. CC
b:lo+as C9#102 are not a%aila&le.c
81el%e repetitions o" PAmj 16i(6 is (alled is a poora+a "ollo1ed &y si7teen repetitions o" PAmj 16i(6 is (alled is
t6e Fum&6a+a and t6en ten repetitions o" PAmj 16i(6 is (alled 0e(6a+a, is (alled -ranayama. 103
sour(e
Anot6er 1ay to understand Adi :6an+ara
Page 303 of 400
Understanding Advaita - Another way to understand Adi Shankara
:ri 0amana 2a6ars6i # 8al+ 31'
Ane o" t6e attendants as+ed$ :ri B6aga%an 6as said$?0eality and myt6 are &ot6 t6e same?. @o1 it is so<
2a6ars6i$ 86e tantri+as and ot6ers o" t6e +ind (ondemn :ri :6an+ara?s p6ilosop6y as maya %ada 1it6out
understanding 6im arig6t.
*6at does 6e say< @e says.
1. Bra6man is real.
2. 86e uni%erse is a myt6.
3. Bra6man is t6e uni%erse.
@e does not stop at t6e se(ond statement &ut (ontinues to supplement it 1it6 t6e t6ird. *6at does it signi"y< 86e
uni%erse is (on(ei%ed
to &e apart "rom Bra6man and t6at per(eption is 1rong. 86e antagonists point to 6is illustration o" ra33u sarpa
(rope sna+e). 86is is un(onditioned superimposition. A"ter t6e trut6 o" t6e rope is +no1n, t6e illussion o" sna+e is
remo%ed on(e "or all.
But t6ey s6ould ta+e t6e un(onditioned superimposition also into (onsideration, e.g. marumari(6i+a or
mrigatris6na(*ater o" mirage).
86e mirage does not disappear e%en a"ter +no1ing to &e a mirage. 86e %ision is t6ere &ut t6e man does not run to
it "or 1ater. :ri
:6an+ara must &e understood in t6e lig6t o" &ot6 t6e illustrations. 86e 1orld is a myt6. >%en a"ter +no1ing it, it
(ontinues to appear.
It must &e +no1n to &e Bra6man and not apart.
I" t6e 1orld appears, yet to 16om does it appear, 6e as+s. *6at is your reply< Gou must say t6e sel". I" not, 1ill
t6e 1orld appear in
t6e a&sen(e o" t6e (ongnising sel"< 86ere"ore t6e sel" is t6e reality. 86at is 6is (on(lusion. 86e p6enomena are
real as t6e sel"
and are myt6s apart "rom t6e sel".
/o1, 16at do t6e tantri+s et(. say< 86ey say t6at t6e p6enomena are real &e(ause t6ey are part o" t6e reality in
16i(6 t6ey appear.
Are not t6ese t1o statements t6e same< 86at is 16at i meant &y reality and "alse6ood &eing one and t6e same.
Page 304 of 400
86e antagonists (ontinue$ *it6 t6e (onditioned as 1ell as t6e un(onditioned illusions (onsidered, t6e
p6enomenon o" 1ate in mirage
is purely illusory &e(ause t6at 1ater (annot &e used "or any purpose. *6ereas t6e p6enomenon o" t6e 1orld is
di""erent, "or it is
purpose"ul. @o1 t6en does t6e latter stand on a par 1it6 t6e "ormer<
A p6enomenon (annot &e a reality simply &e(ause it ser%es a purpose or purposes. 8a+e a dream "or e7ample.
86e dream (reations are
purposes"ul$ 86ey ser%e t6e dream#purpose. 86e dream 1ater 5uen(6es dream t6irst. 86e dream (reation is
6o1e%er (ontradi(ted in t6e
ot6er t1o states. *6at is not (ontinuous (annot &e real. I" real, t6e t6ing must e%er &e real and not real "or a
s6ort time and unreal at ot6er times.
:o it is 1it6 magi(al (reations. 86ey appear real and are yet illusory.
:imilarly t6e uni%erse (annot &e real o" itsel"#t6at is to say, apart "rom t6e underlying reality.............
86is (on%ersation pro%es t6e saying ?Anly a 3nani (an understand anot6er 3nani.?
6ttp$HHgroups.ya6oo.(omHgroupHad%aitinHmessageH319'1
Page 305 of 400
Understanding Advaita - Brahman in Upanishads
Bra6man in 4panis6ads
Am X 86at (Bra6man) is in"inite, and t6is (uni%erse) is in"inite.
86e in"inite pro(eeds "rom t6e in"inite.
(86en) ta+ing t6e in"initude o" t6e in"inite (uni%erse),
It remains as t6e in"inite (Bra6man) alone.
Am X -ea(e X -ea(e X -ea(e X
Brahman and 1reation
Bri6adAra/ya+a 4panis6ad$
I#i%#9$ 86ey say$ 2en t6in+, ]86roug6 t6e +no1ledge o" Bra6man 1e s6all &e(ome allO. *ell, 16at did t6at
Bra6man +no1 &y 16i(6 It &e(ame all <
I#i%#10$ 86is (sel") 1as indeed Bra6man in t6e &eginning. It +ne1 only Itsel" as, ]I am Bra6manO. 86ere"ore It
&e(ame all. And 16oe%er among t6e gods +ne1 It also &e(ame 86atR and t6e same 1it6 sages and men. 86e sage
Vamade%a, 16ile realising t6is (sel") as 86at, +ne1, ]I 1as 2anu, and t6e sunO. And to t6is day 16oe%er in li+e
manner +no1s It as, ]I am Bra6manO, &e(omes all t6is (uni%erse). >%en t6e gods (annot pre%ail against 6im, "or 6e
&e(omes t6eir sel". *6ile 6e 16o 1ors6ips anot6er god t6in+ing, ]@e is one, and I am anot6erO, does not +no1. @e
is li+e an animal to t6e gods. As many animals ser%e a man, so does ea(6 man ser%e t6e gods. >%en i" one animal
is ta+en a1ay, it (auses anguis6, 16at s6ould one say o" many animals < 86ere"ore it is not li+ed &y t6em t6at
men s6ould +no1 t6is.
II#iii#'$ /o1 t6e su&tle , it is (t6e (orporeal) air and t6e et6er t6at is in t6e &ody. It is immortal, it is unlimited, and
it is unde"ined. 86e essen(e o" t6at 16i(6 is su&tle, immortal, unlimited and unde"ined is t6is &eing t6at is in t6e
rig6t eye, "or t6is is t6e essen(e o" t6e unde"ined.
'haavad >ita + :ndescructive 'rah$an and (reatino of :niverse.
3T| 7| | | H|31
||sH | (|11C.1911
Page 306 of 400
Understanding Advaita - Brahman and Creation
C.19 A son o" -rt6a, a"ter &eing &orn again and again, t6at %ery multitude o" &eings disappears in spite o" itsel" at
t6e approa(6 o" nig6t. It (omes to li"e at t6e approa(6 o" day.
:ans+rit (ommentary &y :ri :an+ara(6arya
## 3T| 3| 1|HHH 1 ~ H|3 7 |=1 | | (|, H|3
|| H H 13= 7, ( | , 3 H|3 H 7 (|113 3=13 H ,
31 |J || P ?|H (|3| C113)? ||1 || H1 1F H| 33,
|| =33 ## 11C.1911
@indi translation &y :ri @ari+ris6andas 9oen+a (on :ri :an+ara(6arya?s :ans+rit ommentary)
|| 9H H| ( 7 || 9H H|, || (| H, 4= | |
43H||H H|U|4|| 9H3| | H ?| #4HHH 1|| H || ( H
||#| 4| 4| 3= (|#(| H (| H|3| ( ? ## | | | H| H ( (3 (
## H| (H ~ |, (| ## | (| ## ( 1|#HF 3|| | | H, 4| 4| 3= (|#
(| | |B || H (| || ( H (| 4| 4| H (|3| H|3| ( 9 3| | H (|
H|H 3= (|3| H|3| ( 11C.1911
>nglis6 translation &y :1ami 9am&6irananda (on :ri :an+ara(6arya?s :ans+rit ommentary)
C.19 A son o" -rt6a, &6ut%a, a"ter &eing &orn again and again at t6e approa(6 o" dayR sa6 e%a, t6at %ery#not any
ot6erR &6utagrama6, multitude o" &eings, (onsisting o" t6e mo%ing and t6e non#mo%ing o&3e(ts t6at e7isted in t6e
earlier (y(le o" (reationR praliyate, disappears repeatedlyR a%asa6, in spinte o" itsel", )or t6ey are impelled &y t6eir
o1n de"e(ts 1it6out any independen(e 16ate%erR ratri#agame, at t6e approa(6 o" nig6t, at t6e (lose o" t6e day.
-ra&6a%ati, it (omes to li"e, %erily in spite o" itsel"R a6ar#agame, at t6e approa(6 o" day.86e means "or t6e
attainment o" t6at Immuta&le 16i(6 1as introdu(ed 6as &een pointed out in, ?@e 16o departs &y lea%ing t6e
&ody 16ile uttering t6e single sylla&le, %iK Am, 16i(6 is Bra6man, ? et(. (13). /o1, 1it6 a %ies to indi(ating t6e real
nature o" t6at %ery Immuta&le, t6is is &eing said#t6at It is to &e rea(6ed t6roug6 t6is pat6 o" yoga$
Also 0e"er B.9. C.20
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Understanding Advaita - Brahman and Creation
Brahman as s#(strat#m of a$$
I#%i#1$ 86is (uni%erse) indeed (onsists o" t6ree t6ings$ name, "orm and a(tion. A" t6ose names, spee(6 (sound in
general) is t6e 4+t6a (sour(e), "or all names spring "rom it. It is t6eir :aman ((ommon "eature), "or it is (ommon
to all names. It is t6eir Bra6man (sel"), "or it sustains all names.
I#%i#2$ /o1 o" "orms t6e eye (anyt6ing %isi&le) is t6e 4+t6a (sour(e), "or all "orms spring "rom it. It is t6eir :aman
((ommon "eature), "or it is (ommon to all "orms. It is t6eir Bra6man (sel"), "or it sustains all "orms.
!ifferent /eve$s of Tr#ths
II#iii#1$ Bra6man 6as &ut t1o "orms , gross and su&tle, mortal and immortal, limited and unlimited, de"ined and
unde"ined.
II#iii#2$ 86e gross ("orm) is t6at 16i(6 is ot6er t6an air and t6e et6er. It is mortal, it is limited, and it is de"ined. 86e
essen(e o" t6at 16i(6 is gross, mortal, limited and de"ined is t6e sun t6at s6ines, "or it is t6e essen(e o" t6e
de"ined.
II#iii#3$ /o1 t6e su&tle , it is air and t6e et6er. It is immortal, it is unlimited, and it is unde"ined. 86e essen(e o"
t6at 16i(6 is su&tle, immortal, unlimited and unde"ined is t6e &eing t6at is in t6e sun, "or t6at is t6e essen(e o"
t6e unde"ined. 86is is 1it6 re"eren(e to t6e gods.
II#iii#4$ /o1 1it6 re"eren(e to t6e &ody$ t6e gross "orm is &ut t6is , 16at is ot6er t6an (t6e (orporeal) air and t6e
et6er t6at is in t6e &ody. It is mortal, it is limited and it is de"ined. 86e essen(e o" t6at 16i(6 is gross, mortal,
limited and de"ined is t6e eye, "or it is t6e essen(e o" t6e de"ined.
II#iii#'$ /o1 t6e su&tle , it is (t6e (orporeal) air and t6e et6er t6at is in t6e &ody. It is immortal, it is unlimited, and
it is unde"ined. 86e essen(e o" t6at 16i(6 is su&tle, immortal, unlimited and unde"ined is t6is &eing t6at is in t6e
rig6t eye, "or t6is is t6e essen(e o" t6e unde"ined.
II#iii#B$ 86e "orm o" t6at ]&eingO is as "ollo1s$ li+e a (lot6 dyed 1it6 turmeri(, or li+e grey s6eepOs 1ool, or li+e t6e
(s(arlet) inse(t (alled Indragopa, or li+e a tongue o" "ire, or li+e a 16ite lotus, or li+e a "las6 o" lig6tning. @e 16o
Page 308 of 400
Understanding Advaita - Different Levels of Truths
+no1s it as su(6 attains splendour li+e a "las6 o" lig6tning. /o1 t6ere"ore t6e des(ription (o" Bra6man)$ ]/ot t6is,
not t6isO. Be(ause t6ere is no ot6er and more appropriate des(ription t6an t6is ]/ot t6isO. 8ow #ts na$e* E5he
5ruth of truthB. 5he vita" force is truth, and #t is the 5ruth of that.
Brahman as A$$
II#i%#14$ Be(ause 16en t6ere is duality, as it 1ere, t6en one smells somet6ing, one sees somet6ing, one 6ears
somet6ing, one spea+s somet6ing, one t6in+s somet6ing, one +no1s somet6ing. (But) 16en to t6e +no1er o"
Bra6man e%eryt6ing 6as &e(ome t6e sel", t6en 16at s6ould one smell and t6roug6 16at, 16at s6ould one see
and t6roug6 16at, 16at s6ould one 6ear and t6roug6 16at, 16at s6ould one spea+ and t6roug6 16at, 16at
s6ould one t6in+ and t6roug6 16at, 16at s6ould one +no1 and t6roug6 16at < 86roug6 16at s6ould one +no1
86at o1ing to 16i(6 all t6is is +no1n , t6roug6 16at, A 2aitreyi, s6ould one +no1 t6e Fno1er <
II#%#1$ 86is eart6 is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is eart6. (86e same 1it6) t6e
s6ining immortal &eing 16o is in t6is eart6, and t6e s6ining, immortal, (orporeal &eing in t6e &ody. (86ese "our)
are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying unity) is Bra6manR t6is
(+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
II#%#2$ 86is 1ater is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is 1ater. (86e same 1it6) t6e
s6ining immortal &eing 16o is in t6is 1ater, and t6e s6ining, immortal &eing identi"ied 1it6 t6e seed in t6e &ody.
(86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying unity) is
Bra6manR t6is (+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
II#%#3$ 86is "ire is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is "ire. (86e same 1it6) t6e s6ining
immortal &eing 16o is in t6is "ire, and t6e s6ining, immortal &eing identi"ied 1it6 t6e organ o" spee(6 in t6e
&ody. (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying unity) is
II#%#4$ 86is air is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is air. (86e same 1it6) t6e s6ining
immortal &eing 16o is in t6is air, and t6e s6ining, immortal &eing 16o is t6e %ital "or(e in t6e &ody. (86ese "our)
are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying unity) is Bra6manR t6is
II#%#'$ 86is sun is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is sun. (86e same 1it6) t6e s6ining
immortal &eing 16o is in t6is sun, and t6e s6ining, immortal &eing identi"ied 1it6 t6e eye in t6e &ody. (86ese
"our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying unity) is Bra6manR t6is
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Understanding Advaita - Brahman as All
II#%#B$ 86ese 5uarters is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6ese 5uarters. (86e same
1it6) t6e s6ining immortal &eing 16o is t6ese 5uarters, and t6e s6ining, immortal &eing identi"ied 1it6 t6e ear
and 1it6 t6e time o" 6earing in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o")
immortalityR t6is (underlying unity) is Bra6manR t6is (+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
II#%#=$ 86is moon is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is moon. (86e same 1it6) t6e
s6ining immortal &eing 16o is in t6is moon, and t6e s6ining, immortal &eing identi"ied 1it6 t6e mind in t6e &ody.
II#%#C$ 86is lig6tning is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is lig6tning. (86e same 1it6)
t6e s6ining immortal &eing 16o is in t6is lig6tning, and t6e s6ining, immortal &eing identi"ied 1it6 lig6t in t6e
&ody. (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying unity) is
II#%#9$ 86is (loud is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is (loud. (86e same 1it6) t6e
s6ining immortal &eing 16o is in t6is (loud, and t6e s6ining, immortal &eing identi"ied 1it6 sound and %oi(e in
t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying unity)
is Bra6manR t6is (+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
II#%#10$ 86is et6er is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is et6er. (86e same 1it6) t6e
s6ining immortal &eing 16o is in t6is et6er, and t6e s6ining, immortal &eing identi"ied 1it6 t6e et6er in t6e 6eart,
in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying
unity) is Bra6manR t6is (+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
II#%#11$ 86is rig6teousness (.6arma) is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is
rig6teousness. (86e same 1it6) t6e s6ining immortal &eing 16o is in t6is rig6teousness, and t6e s6ining, immortal
&eing identi"ied 1it6 rig6teousness in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means
o") immortalityR t6is (underlying unity) is Bra6manR t6is (+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
II#%#12$ 86is trut6 is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is trut6. (86e same 1it6) t6e
s6ining immortal &eing 16o is in t6is trut6, and t6e s6ining, immortal &eing identi"ied 1it6 trut6 in t6e &ody.
II#%#13$ 86is 6uman spe(ies is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is 6uman spe(ies. (86e
same 1it6) t6e s6ining immortal &eing 16o is in t6is 6uman spe(ies, and t6e s6ining, immortal &eing identi"ied
1it6 t6e 6uman spe(ies in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o")
immortalityR t6is (underlying unity) is Bra6manR t6is (+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
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Understanding Advaita - Brahman as All
II#%#14$ 86is ((osmi() &ody is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is ((osmi() &ody. (86e
same 1it6) t6e s6ining immortal &eing 16o is in t6is ((osmi() &ody, and t6e s6ining, immortal &eing 16o is t6is
(indi%idual) sel". (86ese "our) are &ut t6is :el". 86is (:el"#+no1ledge) is (t6e means o") immortalityR t6is (underlying
unity) is Bra6manR t6is (+no1ledge o" Bra6man) is (t6e means o" &e(oming) all.
!efinition of P#r#sha
II#%#1C$ 86is is t6at meditation on t6ings mutually 6elp"ul 16i(6 .ad6ya(, %ersed in t6e At6ar%a#Veda, taug6t t6e
As%ins. -er(ei%ing t6is t6e 0is6i said, ]@e made &odies 1it6 t1o "eet and &odies 1it6 "our "eet. 86at supreme
Being "irst entered t6e &odies as a &ird (t6e su&tle &ody).O /n account of his dwe""in in a"" 2odies, ,e is ca""ed
the )urusha. 86ere is not6ing t6at is not (o%ered &y @im, not6ing t6at is not per%aded &y @im.
5ir#5a Brahman as Ishvara
B6aga%ad 9ita
| | =(|1
|| H|=3 3 |7 11C.1C11
C.1C *it6 t6e (oming o" day all mani"ested t6ings emerge "rom t6e 4nmani"est and 16en nig6t (omes t6ey
merge in t6at itsel" 16i(6 is (alled t6e 4nmani"ested.
Page 311 of 400
Understanding Advaita - NirguNa Brahman as Ishvara
## |3 H|3 1||1| 31|3 |3 7=3 3 1|HHH| | H|
=3 7=3 , H (| 31 (| |H 4||H1 3| || 1||H
H|=3 | 3 | 7 11 3|| 3|H|(|| ,
4=|HH|U d|9~H | |4HHH|HH| H 3T| | | H|3 3 |
|H | |( ## 11C.1C11
H|3 | H| U (|3| ( 3| | H|3| ( ## H|H| | ?(|? ( , |
H|H |3 | 4||H ## H|3| 5|1| 13 | ## 1|#HF
13 H|7 3= (|3| ( ## (|3| ( 1 H| # (|3| ( , 3| | ( 1 3| | H ## |
H 13 3 | | H|3| 5|1| (| 13 || H| (| H|3 ( 11C.1C11
C.1C A6ar#agame, 1it6 t6e (oming o" day, at t6e time 16en Bra6ma 1a+esR sar%a6 %ya+taya6, all mani"ested
t6ings, all t6ings t6at get mani"ested, all (reatures (6ara(teriKed as mo%ing and non#mo%ingR pra&6a%anti,
emerge, &e(ome mani"estedR a%ya+tat, "rom t6e 4nmani"ested#a%ya+ta (4nmani"ested) is t6e state o" sleep o"
-ra3apatiR "rom t6at a%ya+ta. :imilarly, ratri#agame, 16en nig6t (omes, at t6e time 16en Bra6ma sleepsR
praliyante, t6ey, all t6e mani"ested t6ings, mergeR tatra e%a, in t6at itsel"R a%ya+ta#san3na+e, 16i(6 is (alled t6e
4nmani"ested re"erred to a&o%e.In order to o&%iate t6e de"e(t o" t6e emergen(e o" some unmerited result and
t6e destru(tion o" merited resultsR 86e "ollo1ing %erse says t6at t6e %ery same multitude o" &eings (ontinues in
t6e di""erent (y(les o" (reation, and t6ere#"ore t6ese t1o de"e(ts do not arise. "or pointing out t6e meaning"ulness
o" t6e s(riptures )or t6e earlier reason t6e s(riptures do not lose t6eir %alidity. dealing 1it6 &ondage and
!i&erationR and 1it6 a %ie1 to propounding deta(6ment "rom t6e 1orld on t6e ground t6at t6e 6elpless multitude
o" &eings peris6es a"ter &eing &orn again and again under t6e in"luen(e o" a((umulated results o" a(tions t6at
6a%e "or t6eir origin su(6 e%ils as ignoran(e et(. 86e "i%e e%ils are$ ignoran(e, egoism, atta(6ment, a%ersion and
(linging to li"e. (:ee -. G. :u. 2.3), t6e !ord says t6is$
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Understanding Advaita - Self is Brahman
Se$f is Brahman
II#%#19$ 86is is t6at meditation on t6ings mutually 6elp"ul 16i(6 .ad6ya(, %ersed in t6e At6ar%a#Veda, taug6t t6e
As%ins. -er(ei%ing t6is t6e 0is6i said, ](@e) trans"ormed @imsel" in a((ordan(e 1it6 ea(6 "ormR t6at "orm o" @is
1as "or t6e sa+e o" ma+ing @im +no1n. 86e !ord on a((ount o" 2aya (notions superimposed &y ignoran(e) is
per(ei%ed as mani"old, "or to @im are yo+ed ten organs, nay, 6undreds o" t6em. @e is t6e organsR @e is ten and
t6ousands , many and in"inite. 86at Bra6man is 1it6out prior or posterior, 1it6out interior or e7terior. 5his se"f,
the !erceiver of ever&thin, is 'rah$an. 5his is the teachin.
: Brahmans ; T)o Brahmans ; T)o $eve$s of the #nmenifested
0e"er Br. 4p. II#iii#B
B6aga%ad 9ita
131|d ||s=|s|s||31
3 ? ?311C.2011
C.20 But distin(t "rom t6at 4nmani"ested is t6e ot6er eternal unmain"est 0eality, 16o does not get destroyed
16en all &eings get destroyed.
## 3 =R 3< 31|3 ||3 1 3 #H H1 H31 |3 HHH| 1 |
Page 313 of 400
Understanding Advaita - 2 Brahmans | Two Brahmans | Two levels of the unmenifested
H|F 1 3 |HH|s13|3 3 H( ## = 31 = HH1
=5|1 ?131|3 ? R 1|3 < ||3 3T|4|H3|3 |HH|3 |3 1
= HH | |1 |3 =3 | 3 | ? ?31 11C.2011
H H| (H 3| | | 3| |B| 3| ?|H ? | 43H| |1 4 3|
H 1F| H | U| ( 43H|| H|3| ( ? || || 13 H3| ( ? ## ?3 ? H (|
H H||H H| 3 | HH3| H| H ( 1 ( ( ) | || H|
|| =3 = ( 1 < 3 (H ( ( 7 1 = (| | | | |3| (| 3|
( < H|| d H (3 ( ( =5| H (||H| | = ## | ( |3 |
HH ( 1 3 ( | (|, | ( < ( 3 | 3#| 4|H3 |F ( 1 |
H| |3 | |3 | (||H| | ( , ( | 13 ||| |H (| | P (| (|3| 11C.2011
C.20 @e is para6, distin(t, di""erentR#)rom 16at<#tasmat, "rom t6at a"oresaid (4nmani"ested).86e 1ord tu, &ut, is
meant "or s6o1ing t6e distin(tion o" t6e Immuta&le t6at is going to &e spo+en o" "rom t6e 4nmani"ested.@e is
&6a%a6, t6e 0eality, t6e supreme Bra6man (alled t6e Immuta&le. >%en t6oug6 di""erent, t6ere is t6e possi&ility o"
similarlity o" (6ara(teristi(s. @en(e, "or o&%iating t6is t6e !ord says$ anya6, t6e ot6er, o" a di""erent (6ara(teristi(,
and @e is t6e Immuta&le 16i(6 is &eyond t6e range o" t6e organs. It 6as &een said t6at @e is distin(t "rom t6at.
)rom 16at, again is @e distin(t< A%ya+tat, "rom t6e 4nmai"ested spo+en o" earlier, 16i(6 is t6e seed o" t6e
multitude o" &eings, and 16i(6 is (6ara(teriKed as ignoran(e (a%idya) Ast. adds, ?anya6 %ila+sana6, &6a%a6
itya&6ipraya6$ 86e meaning is t6at t6e 0eality is di""erent and distin(t ("orm t6at 4nmani"ested).#8r. @e is
sanatna6, eternal.B6a%a6, t6e 0ealityR ya6 sa6, 16o is su(6R na, does notR %inasyati, get destroyedR 16en sar%esu
&6utesu, all &eings, &eginning "rom Bra6maR nasyatsu, get destroyed.
-lease re"er B.9. C.1C#20 to understand pro(ess o" (reation.
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Understanding Advaita - 2 Brahmans | Two Brahmans | Two levels of the unmenifested
Concepts of Advaita in Shastras
Brahman
Br. 4p # II#iii#B$ 86e "orm o" t6at ]&eingO is as "ollo1s$ li+e a (lot6 dyed 1it6 turmeri(, or li+e grey s6eepOs 1ool, or
li+e t6e (s(arlet) inse(t (alled Indragopa, or li+e a tongue o" "ire, or li+e a 16ite lotus, or li+e a "las6 o" lig6tning.
@e 16o +no1s it as su(6 attains splendour li+e a "las6 o" lig6tning. 8ow therefore the descri!tion -of
'rah$an.* E8ot this, not thisB. 'ecause there is no other and $ore a!!ro!riate descri!tion than this E8ot
thisB. /o1 Its name$ ]86e 8rut6 o" trut6O. 86e %ital "or(e is trut6, and It is t6e 8rut6 o" t6at.
86e sel", de%oid o" sinsj (66andogya 4panis6ad C.=.1.),
"86e Bra6man t6at is immediate and dire(tj (Bri6ad Aranya+a 4panis6ad 3.4.1.),
"86at 16i(6 is &eyond 6unger and t6irstP (Bri6ad Aranya+a 4panis6ad 3.'.1.),
L/ot#t6is, not#t6isj (Bri6ad Aranya+a 4panis6ad 2.3.B.),
"/eit6er gross nor su&tleP (Bri6ad Aranya+a 4panis6ad 3.C.C.),
L86is :el" is not#t6isP (Bri6ad Aranya+a 4panis6ad 3.9.2B.),
"It is t6e :eer Itsel" unseenP (Bri6ad Aranya+a 4panis6ad 3.C.11.),
LFno1ledge#Blissj (Bri6ad Aranya+a 4panis6ad slo+a =, unter 3.9.2=.),
">7isten(e#Fno1ledge#In"initeP (8aittiriya 4panis6ad 2.1.),
LImper(epti&le, &odilessP (8aittiriya 4panis6ad 2.=.),
L86at great un&orn :el"j (Bri6ad Aranya+a 4panis6ad 4.4.22.),
L*it6out t6e %ital "or(e and t6e mindP (2unda+a 4panis6ad 2.1.2.),
L4n&orn, (omprising t6e interior and e7teriorP (2unda+a 4panis6ad 2.1.2.),
Lonsisting o" +no1ledge onlyP (Bri6ad Aranya+a 4panis6ad 2.4.12.),
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Understanding Advaita - Brahman
L*it6out interior or e7teriorP (Bri6ad Aranya+a 4panis6ad 2.'.19),
LIt is %erily &eyond 16at is +no1n as also 16at is un+no1nP (Fena 4panis6ad 1.3.),
and alled A+asa (t6e sel"#e""ulgent one)j (66andogya 4panis6ad C.14.1.)R
and also t6roug6 su(6 :mrti te7ts as t6e "ollo1ing$
LIt neit6er &orn nor diesP (B6aga%ad 9ita 2.20.),
LIt is not a""e(ted &y any&ody?s sinsP (B6aga%ad 9ita '.1'.),
L;ust as air is al1ays in t6e et6erP B6aga%ad 9ita 9.B.),
L86e indi%idual :el" s6ould &e regarded as t6e uni%ersal oneP (B6aga%ad 9ita 13.2.),
LIt is (alled neit6er e7istent nor none7istentP (B6aga%ad 9ita 13.12.),
LAs t6e :el" is &eginningless and de%oid o" 5ualitiesP (B6aga%ad 9ita 13.31.),
L86e same in all &eingsj (B6aga%ad 9ita 13.2=.), and
L86e :upreme Being is di""erentj (B6aga%ad 9ita 1'.1=)
:our(e$ 4pades6a :a6asri o" :ri Adi :6an+ara.
Snake-ro"e e.am"$e in Minor #"anishads
It is al1ays good to 5uote "rom 4panis6ads (ommented &y Adi s6an+ara and ot6er p4r%A(Arya#s. @o1e%er, t6ere
are many upanis6ads 1it6in 10C upanis6ads. t6ese are a((epted &y Fan(6i 2at6 and :6rigeri 2at6. 6o1e%er t6e
study is optional and le"t to indi%idual. >mp6asis is prin(iple upanis6ads. 86is does not mean t6at ot6er
upanis6ads are o" little aut6ority or o" no use. t6ey are gems in t6eir o1n rig6t. :in(ere see+ers 1ill surely &ene"it
"rom t6em. !ets study some %erses "rom 10C upanis6ads.
Page 316 of 400
Understanding Advaita - Snake-rope example in Minor upanishads
:na+e 0ope e7ample is not "ound in 10 prin(iple upanis6ad, &ut it is "ound in many minor upanis6ads and in
&6Aga%at -4rA/a (:rimad B6aga%atam)
Snake+ro!e ana"o& in 7inor :!anishads
II.2B#2=(a). Be(ause t6at Gogin 6as &e(ome Bra6man, 6o1 (an Bra6man &e re&orn < Bondage and li&eration, set
up &y 2aya, are not real in t6emsel%es in relation to t6e :el", 3ust as t6e appearan(e and disappearan(e o" t6e
sna+e are not in relation to t6e stir#less rope. # Atma 4panis6ad
V.=B#9C. *6en t6e &lueness o" t6e s+y really e7ists in it, t6en t6e uni%erse really is. *6en t6e sil%er in mot6er#o"
pearl (an &e used in ma+ing an ornament, 16en a man is &itten &y (t6e (on(eption o") a sna+e in a rope,...L # 8e3o
Bindu 4panis6ad
IV#10. (86e 16ole 1orld) is superimposed on t6e supreme 0eality, t6e 9round, as t6e sna+e is on t6e rope. /o
(uriosity is aroused as regards t6ese superimposed 1onders.# Annapurna 4panis6ad
=9. !i+e t6e (on(eption o" t6e sna+e in a rope, so t6e idea o" t6e release "rom li"e and :amsara is t6e delusion o"
time. # Goga Fundalini 4panis6ad
14. (2') Ignoran(e is t6e illusory +no1ledge , li+e t6at o" t6e sna+e in t6e rope , o" Bra6man t6at is All in all, all#
per%asi%e and non#dual. (86is illusory +no1ledge) is asso(iated 1it6 a plurality o" sel%es &ased on t6e plurality o"
t6e ad3un(ts o" &ondage and li&eration, %iK.R stations in li"e, (astes, men, 1omen, t6e immo&iles, man+ind, (lo1er)
animals and gods. # /irAlam&a upanis6ad
Snake+ro!e ana"o& in 'hAavat ):rA8a
:B 10.14.2C$ A unlimited !ord, t6e saintly de%otees see+ Gou out 1it6in t6eir o1n &odies &y re3e(ting e%eryt6ing
separate "rom Gou. Indeed, 6o1 (an dis(riminating persons appre(iate t6e real nature o" a rope lying &e"ore
t6em until t6ey re"ute t6e illusion t6at it is a sna+e.
MAyA and *nrea$ity of the )or$d
,ow 4eeva is created 2& association of )rakriti with 'rah$an *
Page 317 of 400
Understanding Advaita - MAyA and Unreality of the world
":atyam &6aati (6i(66aayaa darpa/e prati%im&a%at, tena (6itprati%im&ena tri%id6aa &6aati saa puna6j
As re"le(ted image is per(ei%ed as real in a mirror, in t6e same 1ay re"le(tion o" (ons(iousness in -ra+riti is
per(ei%ed as real. (4=#4C) # :aras%ati 0a6asya 4panis6ad $
Vi+s6epa (po1r o" pro3e(tion ) and aa%arana (%eiling po1er) are t1o po1ers o" 2AyA. 86e po1er o" pro3e(tion
(reates "rom lingade6a i.e. ;ee%aOs &ody to t6e 16ole uni%erse. 86e aa%ara/a po1er (o%ers (puts %eil upon) t6e
di""eren(e &et1een seer and seen and also t6e di""eren(e &et1een Bra6man and t6e 1orld.
*6en t6e re"le(tion o" (ons(iousness "alls on -ra+riti as t6e material (ause, t6en in t6is 1orld t6e %yaa%6aari+
;ee%a (omes into &eing. Be(ause it is imposed on (ons(iousness, it is also per(ei%ed as t6e 1itness. *6en t6e
aa%arana (%eiling po1er o" 2AyA) i.e. ignoran(e (state 16en reality is (o%ered) is remo%ed, t6e reality o"
di""eren(e is +no1n and t6e state o" ;ee%a6ood is destroyed.# :aras%ati 0a6asya 4panis6ad $
42#4' 86e di""eren(e &et1een ;ee%a and Is6%ara (9od) is imagined due to 2AyA. In reality, t6e ;ee%a made o"
ons(iousness is none &ut Is6a%ra itsel". 86e di""eren(e &et1een ;ee%a and Is6%ara is per(ei%ed due to
di""eren(es in names and "orms. In reality, t6ere is no di""eren(e &et1een t6e t1o. I" t6ere 1ere real di""eren(e
&et1een t6e t1o t6en (ons(iousness "orms o" t6e &ot6 1ould get %iolated. 86e di""eren(e seen &et1een one
(ons(iousness (Is6%ara) and t6e ot6er (;ee%a) is due to delusion. 86e non#di""eren(e o" (ons(iousness is a pro%en
"a(t &y logi( and &y (e7periential) proo". 86ere"ore, &y +no1ing t6e non#di""eren(e in (ons(iousness man &e(omes
"ree "rom delusion and su""erings and is esta&lis6ed as non#dual &liss"ul :6i%a alone. 0udra @ridayopanis6ad
T)o /eve$s of Tr#th
)or, 16en t6ere is duality, as it 1ere, one sees anot6er `&ut 16en all 6as &e(ome 3ust 6is tman, 16at (ould one
see and t6roug6 16at< .. # Br. 4p. 4.'.1'
)ull %erse is
IV#%#1'$ Be(ause 16en t6ere is duality, as it 1ere, t6en one sees somet6ing, one smells somet6ing, one tastes
somet6ing, one spea+s somet6ing, one 6ears somet6ing, one t6in+s somet6ing, one tou(6es somet6ing, one
+no1s somet6ing. (But) 16en to t6e +no1er o" Bra6man e%eryt6ing 6as &e(ome t6e :el", t6en 16at s6ould one
see and t6roug6 16at, 16at s6ould one smell and t6roug6 16at, 16at s6ould one taste and t6roug6 16at, 16at
s6ould one spea+ and t6roug6 16at, 16at s6ould one 6ear and t6roug6 16at, 16at s6ould one t6in+ and t6roug6
Page 318 of 400
Understanding Advaita - Two Levels of Truth
16at, 16at s6ould one tou(6 and t6roug6 16at, 16at s6ould one +no1 and t6roug6 16at < 86roug6 16at s6ould
one +no1 t6at o1ing to 16i(6 all t6is is +no1n < 86is sel" is 86at 16i(6 6as &een des(ri&ed as ]/ot t6is, /ot t6isO.
It is imper(epti&le, "or It is ne%er per(ei%edR unde(aying, "or It ne%er de(aysR unatta(6ed, "or It is ne%er atta(6edR
un"ettered , it ne%er "eels pain, and ne%er su""ers in3ury. 86roug6 16at, A 2aitreyi, s6ould one +no1 t6e
Fno1er < :o you 6a%e got t6e instru(tion, 2aitreyi. 86is mu(6 indeed is (t6e means o") immortality, my dear.
:aying t6is Ga3na%al+ya le"t.
:our(e
B6aga%an in 9ita says
3 13 1
33 377 T* * 1113.1=11
13.1= And t6e Fno1a&le, t6oug6 undi%ided, appears to &e e7isting as di%ided in all &eings, and It is t6e sustainer
o" all &eings as also t6e de%ourer and originator.
:ure t6e le%els are imaginary, or t6ey do not e7ist, &ut "or 16om< # t6e one 16o is rooted in Bra6man.
5wo <eve"s of 5ruth in Yoa Schoo"
81o le%els o" trut6s is not only a((epted &y :6ruti#s, &ut it is a((epted &y dualist s(6ools li+e -atan3ali Goga :utra
3| 3 P3P 3=|||3 _ | |
2.22 86oug6 t6e o&3e(t o" e7perien(e &e(omes unreal to 6im 16o 6as rea(6ed t6e state o" li&eration, it remains
real to all ot6er &eings.
-.G.:. &y :1ami -ra&6a%ananda o" 0ama+ris6na As6ram, -age 90
Anot6er translation.
2.22 )or t6e one 16o 6as attained t6e goal bo" li&eration, t6e seenc disappears byet, t6e seenc is not destroyed
&e(ause o" it?s (ommon uni%ersality.
+rta J done
art6an J purpose, goal
prati J to1ards, "or
na:ta J destroyed
Page 319 of 400
api J e%en t6oug6
ana:8am J not destroyed
tad J t6at
anya J ot6er
sAd6Ara/at%At J &e(ause o", due to (ommonality, uni%ersality
Friya Goga :utras o" -atan3ali and t6e :idd6as &y 2ars6al 9o%indan, -age, CB
86e aut6or 6as also (onne(ted it 1it6 86irumandiram.
;i%a is a((epted at empiri(al le%el, &ut at t6e same time, one is edu(ated t6at you 1rongly t6in+ o" yoursel" as
?;i%a?.
Again, Bra6man is not deluded, it A-->A0: 8A B> deluded.
I" 1e a((ept t6at Bra6man B>A2>s ;IVA t6en 1e %iolate s6ruti, 16i(6 says, B9 2.20.
H|3 3 | |#
=| | 3| | 1
H| H|3|s ||
(=3 (=| H| 112.2011
2.20 /e%er is t6is Ane &orn, and ne%er does It dieR nor is it t6at 6a%ing (ome to e7ist, It 1ill again (ease to &e. 86is
Ane is &irt6less, eternal, unde(aying, an(ientR It is not +illed 16en t6e &ody is +illed.
I" 1e ta+e B9 2.20 into (onte7t, t6en t6eory o" t6e 1orld &eing (reated 1ould means t6at on(e t6ere 1as no
(reation and t6en it is (reated. 86e one 16i(6 6as &irt6, also 6as deat6.
Sat&a
/o1 t6e de"inition o" satya and asatya is also not mine. 86ey are gi%en &y B6aga%an in B9 2.1B
|3| 3 || ||| 3 31
3 | 7P|s=31|13H 11 2.1B11
2.1B /f the unrea" there is no 2einR the rea" has no non+e0istence. But t6e nature o" &ot6 t6ese, indeed, 6as
&een realiKed &y t6e seers o" 8rut6.
Page 320 of 400
:o 16i(6 is true, t6e 1orld is (reated and 6en(e 3i%a#s 1ere on(e (reated<
)or time &eing, 1e (an o%erloo+ t6e (ommentaries &y a(6arya#s.
In plain 1ords,
sat&a is de"ined as t6e one 16i(6 6as /A /A/#>YI:8>/> is permanent, un(6anging, unde(aying, et( ...
asat&a means t6at 16i(6 6as /A >YI:8>/> A8 A/G 8I2>
@en(e 1e (annot ta+e t6is 1orld, 16i(6 (onstantly (6ange, t6is &ody, 16i(6 (onstantly (6ange as satya. It %oids
t6e de"inition o" satya, a((ording Ad%aita tenet.
86e trut6 is one, 6en(e t6e only t6ing t6at 5uali"ies to &e (alled as real (satya) is Bra6man ( :atyam ;nanam
anantam Bra6ma # 8ai. 4p. 2.1.1)
At no cost we can afford to vio"ate the definitions of rea" and unrea".
@en(e 1e 6a%e to tag t6is e7perien(e as somet6ing di""erent t6an t6e t1o. Adi :6an+ara (alled t6is mit6yA, 16i(6
in simple 1ords (an mean # 8emporary.
9ita 6ersel" says t6at same a&out t6e 1orld in B9 C.1'
86e only t6ing is 1e ta+e e%eryt6ing t6at is (6anging, mo%ing, et( as mit6yA, 6en(e e%en su&tle 1orlds li+e
6ea%en, et( also "all under t6is (ategory.
)urt6er Fat6a 4p. says
1#II#10. I +no1 t6at t6e treasure is impermanent, "or t6at 16i(6 is constant cannot 2e reached 2& thins which
are not constant.
%ivan M#kta and Videha M#kta in Te+o Bind# *"anishad
6apter 4 o" 8e3o Bindu 4panis6ad is dedi(ated to ;i%an mu+ta and Vide6a mu+ta
4ivan 7ukta
Fumara as+ed t6e great !ord$ P-lease e7plain to me t6e nature o" ;i%anmu+ti (em&odied sal%ation) and
Vide6amu+ti (disem&odied sal%ation).j 8o 16i(6 t6e great :6i%a replied$
Page 321 of 400
Understanding Advaita - Jivan Mukta and Videha Mukta in Tejo Bindu Upanishad
1. PI am 6idatma. I am -ara#Atma. I am t6e /irguna, greater t6an t6e great. Ane 16o 1ill simply stay in Atman is
(alled a ;i%anmu+ta.
2. @e 16o realises$ ]I am &eyond t6e t6ree &odies, I am t6e pure (ons(iousness and I am Bra6manO, is said to &e a
;i%anmu+ta.
3. @e is said to &e a ;i%anmu+ta, 16o realises$ ]I am o" t6e nature o" t6e &liss"ul and o" t6e supreme &liss, and I
6a%e neit6er &ody nor any ot6er t6ing e7(ept t6e (ertitude ]I am Bra6manO only.
4#B. @e is said to &e a ;i%anmu+ta 16o 6as not at all got t6e ]IO in mysel", &ut 16o stays in 6inmatra (a&solute
(ons(iousness) alone, 16ose interior is (ons(iousness alone, 16o is only o" t6e nature o" 6inmatra, 16ose
Atman is o" t6e nature o" t6e all#"ull, 16o 6as Atman le"t o%er in all, 16o is de%oted to &liss, 16o is
undi""erentiated, 16o is all#"ull o" t6e nature o" (ons(iousness, 16ose Atman is o" t6e nature o" pure
(ons(iousness, 16o 6as gi%en up all a""inities ("or o&3e(ts), 16o 6as un(onditioned &liss, 16ose Atman is tran5uil,
16o 6as got no ot6er t6oug6t (t6an Itsel") and 16o is de%oid o" t6e t6oug6t o" t6e e7isten(e o" anyt6ing.
=#11(a). @e is said to &e a ;i%anmu+ta 16o realises$ ]I 6a%e no 6itta, no Budd6i, no A6am+ara, no sense, no &ody
at any time, no -ranas, no 2aya, no passion and no anger, I am t6e great, I 6a%e not6ing o" t6ese o&3e(ts or o"
t6e 1orld and I 6a%e no sin, no (6ara(teristi(s, no eye, no 2anas, no ear, no nose, no tongue, no 6and, no
1a+ing, no dreaming, or (ausal state in t6e least or t6e "ourt6 state.O
11(&)#30(a). @e is said to &e a ;i%anmu+ta, 16o realises$ ]All t6is is not mind, I 6a%e no time, no spa(e, no o&3e(t,
no t6oug6t, no :nana (&at6ing), no :and6yas( 3un(tion#period (eremonies), no deity, no pla(e, no sa(red pla(es,
no 1ors6ip, no spiritual 1isdom, no seat, no relati%e, no &irt6, no spee(6, no 1ealt6, no %irtue, no %i(e, no duty,
no auspi(iousness, no ;i%a, not e%en t6e t6ree 1orlds, no sal%ation, no duality, no Vedas, no mandatory rules, no
pro7imity, no distan(e, no +no1ledge, no se(re(y, no 9uru, no dis(iple, no diminution, no e7(ess, no Bra6ma, no
Vis6nu, no 0udra, no moon, no eart6, no 1ater, no Vayu, no A+asa, no Agni, no (lan, no !a+s6ya (o&3e(t aimed at),
no mundane e7isten(e, no meditator, no o&3e(t o" meditation, no 2ans, no (old, no 6eat, no t6irst, no 6unger, no
"riend, no "oe, no illusion, no %i(tory, no past, present, or "uture, no 5uarters, not6ing to &e said or 6eard in t6e
least, not6ing to &e gone to (or attained), not6ing to &e (ontemplated, en3oyed or remem&ered, no en3oyment, no
desire, no Goga, no a&sorption, no garrulity, no 5uietude, no &ondage, no lo%e, no 3oy, no instant 3oy, no
6ugeness, no smallness, neit6er lengt6 nor s6ortness, neit6er in(rease nor de(rease, neit6er Ad6yaropa (illusory
attri&ution) nor Apa%ada (1it6dra1al o" t6at (on(eption) , no oneness, no manyness, no &lindness, no dullness,
no s+ill, no "les6, no &lood, no lymp6, no s+in, no marro1, no &one, no s+in, none o" t6e se%en .6atus, no
16iteness, no redness, no &lueness, no 6eat, no gain, neit6er importan(e nor non#importan(e, no delusion, no
perse%eran(e, no mystery, no ra(e, not6ing to &e a&andoned or re(ei%ed, not6ing to &e laug6ed at, no poli(y, no
religious %o1, no "ault, no &e1ailments, no 6appiness, neit6er +no1er nor +no1ledge nor t6e +no1a&le, no :el",
Page 322 of 400
not6ing &elonging to you or to me, neit6er you nor I, and neit6er old age nor yout6 nor man6oodR &ut I am
(ertainly Bra6man. ]I am (ertainly Bra6man. I am 6it, I am 6itO.
30(&)#31. @e is said to &e a ;i%anmu+ta 16o (ognises$ ]I am Bra6man alone, I am 6it alone, I am t6e supremeO.
/o dou&t need &e entertained a&out t6isR ]I am @amsa itsel", I remain o" my o1n 1ill, I (an see mysel" t6roug6
mysel", I reign 6appy in t6e +ingdom o" Atman and en3oy in mysel" t6e &liss o" my o1n AtmanO.
32. @e is a ;i%anmu+ta 16o is 6imsel", t6e "oremost and t6e one undaunted person 16o is 6imsel" t6e lord and
rests in 6is o1n :el".
Videha 7ukta
33. @e is a Vide6amu+ta 16o 6as &e(ome Bra6man, 16ose Atman 6as attained 5uies(en(e, 16o is o" t6e nature
o" Bra6mi( &liss, 16o is 6appy, 16o is o" a pure nature and 16o is a great 2ouni (o&ser%er o" silen(e).
34#3=. @e is a Vide6amu+ta 16o remains in 6inmatra alone 1it6out (e%en) t6in+ing t6us$ ]I am all Atman, t6e
Atman t6at is e5ual (or t6e same) in all, t6e pure, 1it6out one, t6e non#dual, t6e all, t6e sel" only, t6e &irt6less
and t6e deat6less , I am mysel" t6e unde(aying Atman t6at is t6e o&3e(t aimed at, t6e sporting, t6e silent, t6e
&liss"ul, t6e &elo%ed and t6e &ondless sal%ation , I am Bra6man alone , I am 6it aloneO.
3C. @e is a Vide6amu+ta 16o 6a%ing a&andoned t6e t6oug6t$ ]I alone am t6e Bra6manO is "illed 1it6 &liss.
39#4=(a). @e is a Vide6amu+ta 16o 6a%ing gi%en up t6e (ertainty o" t6e e7isten(e or non#e7isten(e o" all o&3e(ts is
pure 6idananda (t6e (ons(iousness#&liss), 16o 6a%ing a&andoned (t6e t6oug6t)$ ]I am Bra6manO (or) ]I am not
Bra6manO does not mingle 6is Atman 1it6 anyt6ing, any16ere or at any time, 16o is e%er silent 1it6 t6e silen(e o"
:atya, 16o does not6ing, 16o 6as gone &eyond 9unas, 16ose Atman 6as &e(ome t6e All, t6e great and t6e
puri"ier o" t6e elements, 16o does not (ognise t6e (6ange o" time, matter, pla(e, 6imsel" or ot6er di""eren(es,
16o does not see (t6e di""eren(e o") ]IO, ]t6ouO, ]t6isO, or ]t6atO, 16o &eing o" t6e nature o" time is yet 1it6out it,
16ose Atman is %oid, su&tle and uni%ersal, &ut yet 1it6out (t6em), 16ose Atman is di%ine and yet 1it6out .e%as,
16ose Atman is measura&le and yet 1it6out measure, 16ose Atman is 1it6out inertness and 1it6in e%ery one,
16ose Atman is de%oid o" any :an+alpa, 16o t6in+s al1ays$ ]I am 6inmatra, I am simply -aramatman, I am only
o" t6e nature o" spiritual 1isdom, I am only o" t6e nature o" :at, I am a"raid o" not6ing in t6is 1orldO, and 16o is
1it6out t6e (on(eption o" .e%as, Vedas and s(ien(es, ]All t6is is (ons(iousness, et(.,O and regards all as %oid.
4=(&)#4C. @e is a Vide6amu+ta 16o 6as realised 6imsel" to &e 6aitanya alone, 16o is remaining at ease in t6e
pleasure#garden o" 6is o1n Atman, 16ose Atman is o" an illimita&le nature, 16o is 1it6out (on(eption o" t6e
small and t6e great and 16o is t6e "ourt6 o" t6e "ourt6 state and t6e supreme &liss.
49#'3(a). @e is a Vide6amu+ta 16ose Atman is nameless and "ormless, 16o is t6e great spiritual 1isdom o" t6e
nature o" &liss and o" t6e nature o" t6e state &eyond 8urya, 16o is neit6er auspi(ious nor inauspi(ious, 16o 6as
Page 323 of 400
Goga as 6is Atman, 16ose Atman is asso(iated 1it6 Goga, 16o is "ree "rom &ondage or "reedom, 1it6out 9una or
non#9una, 1it6out spa(e, time, et(., 1it6out t6e 1itnessa&le and t6e 1itness, 1it6out t6e small or t6e great and
1it6out t6e (ognition o" t6e uni%erse or e%en t6e (ognition o" t6e nature o" Bra6man, &ut 16o "inds 6is spiritual
e""ulgen(e in 6is o1n nature, 16o "inds &liss in 6imsel", 16ose &liss is &eyond t6e s(ope o" 1ords and mind and
16ose t6oug6t is &eyond t6e &eyond.
'3(&)#'4. @e is said to &e a Vide6amu+ta 16o 6as gone &eyond (or mastered 5uite) t6e modi"i(ations o" 6itta,
16o illumines su(6 modi"i(ations and 16ose Atman is 1it6out any modi"i(ations at all. In t6at (ase, 6e is neit6er
em&odied nor disem&odied. I" su(6 a t6oug6t is entertained (e%en), "or a moment, t6en 6e is surrounded (in
t6oug6t) &y all.
''#B2. @e is a Vide6amu+ta 16ose e7ternal Atman in%isi&le to ot6ers is t6e supreme &liss aiming at t6e 6ig6est
Vedanta, 16o drin+s o" t6e 3ui(e o" t6e ne(tar o" Bra6man, 16o 6as t6e ne(tar o" Bra6man as medi(ine, 16o is
de%oted to t6e 3ui(e o" t6e ne(tar o" Bra6man, 16o is immersed in t6at 3ui(e, 16o 6as t6e &ene"i(ent 1ors6ip o"
t6e Bra6mi( &liss, 16o is not satiated 1it6 t6e 3ui(e o" t6e ne(tar o" Bra6man, 16o realises Bra6mi( &liss, 16o
(ognises t6e :6i%a &liss in Bra6mi( &liss, 16o 6as t6e e""ulgen(e o" t6e essen(e o" Bra6mi( &liss, 16o 6as &e(ome
one 1it6 it, 16o li%es in t6e 6ouse6old o" Bra6mi( &liss, 6as mounted t6e (ar o" Bra6mi( &liss, 16o 6as an
impondera&le 6it &eing one 1it6 it, 16o is supporting (all), &eing "ull o" it, 16o asso(iates 1it6 me 6a%ing it, 16o
stays in Atman 6a%ing t6at &liss and 16o t6in+s$ ]All t6is is o" t6e nature o" Atman, t6ere is not6ing else &eside
Atman, all is Atman, I am Atman, t6e great Atman, t6e supreme Atman and Atman o" t6e "orm o" &lissO.
B3#BC(a). @e 16o t6in+s$ ]2y nature is "ull, I am t6e great Atman, I am t6e all#(ontented and t6e permanent
Atman. I am t6e Atman per%ading t6e 6eart o" all, 16i(6 is not stained &y anyt6ing, &ut 16i(6 6as no AtmanR I am
t6e Atman 16ose nature is (6angeless, I am t6e 5uies(ent AtmanR and I am t6e many AtmanO. @e 16o does not
t6in+ t6is is ;i%atma and t6at is -aramatma, 16ose Atman is o" t6e nature o" t6e eman(ipated and t6e non#
eman(ipated, &ut 1it6out eman(ipation or &ondage, 16ose Atman is o" t6e nature o" t6e dual and t6e non#dual
one, &ut 1it6out duality and non#dualityR 16ose Atman is o" t6e nature o" t6e All and t6e non#All, &ut 1it6out
t6emR 16ose Atman is o" t6e nature o" t6e 6appiness arising "rom o&3e(ts o&tained and en3oyed, &ut 1it6out itR
and 16o is de%oid o" any :an+alpa , su(6 a man is a Vide6amu+ta.
BC(&)#=9. @e 16ose Atman is partless, stainless, enlig6tened, -urus6a, 1it6out &liss, et(., o" t6e nature o" t6e
ne(tar, o" t6e nature o" t6e t6ree periods o" time, &ut 1it6out t6emR 16ose Atman is entire and non#measura&le,
&eing su&3e(t to proo" t6oug6 1it6out proo"R 16ose Atman is t6e eternal and t6e 1itness, &ut 1it6out eternality
and 1itnessR 16ose Atman is o" t6e nature o" t6e se(ondless, 16o is t6e sel"#s6ining one 1it6out a se(ond, 16ose
Atman (annot &e measured &y Vidya and A%idya &ut 1it6out t6emR 16ose Atman is 1it6out (onditionedness or
un(onditionedness, 16o is 1it6out t6is or t6e 6ig6er 1orlds, 16ose Atman is 1it6out t6e si7 t6ings &eginning
1it6 :ama, 16o is 1it6out t6e 5uali"i(ations o" t6e aspirant a"ter sal%ation, 16ose Atman is 1it6out gross, su&tle,
(ausal and t6e "ourt6 &odies and 1it6out t6e Anna, -rana, 2anas and Vi3nana s6eat6sR 16ose Atman is o" t6e
Page 324 of 400
nature o" Ananda (&liss) s6eat6, &ut 1it6out "i%e s6eat6sR 16ose Atman is o" t6e nature o" /ir%i+alpa, is de%oid o"
:an+alpa, 1it6out t6e (6ara(teristi(s o" t6e %isi&le or t6e audi&le and o" t6e nature o" %oid, o1ing to un(easing
:amad6i, 16o is 1it6out &eginning, middle, or endR 16ose Atman is de%oid o" t6e 1ord -ra3nana, 16o is 1it6out
t6e idea ]I am Bra6manO, 16ose Atman is de%oid (o" t6e t6oug6t) o" ]t6ou artO, 16o is 1it6out t6e t6oug6t ]t6is is
AtmanO, 16ose Atman is de%oid o" t6at 16i(6 is des(ri&ed &y Am, 16o is a&o%e t6e rea(6 o" any spee(6 or t6e
t6ree states and is t6e indestru(ti&le and t6e 6idatma, 16ose Atman is not t6e one 16i(6 (an &e +no1n &y
Atman and 16ose Atman 6as neit6er lig6t nor dar+ness. :u(6 a personage is a Vide6amu+ta.
C0#C1. !oo+ only upon AtmanR +no1 It as your o1n. >n3oy your Atman yoursel" and stay in pea(e. A si7#"a(ed one,
&e (ontent in your o1n Atman, &e 1andering in your o1n Atman and &e en3oying your o1n Atman. 86en you 1ill
attain Vide6amu+tij.
86us ends t6e "ourt6 (6apter.
Aum
Page 325 of 400
Understanding Advaita - Questioning Authenticity of works attributed to Adi Shankara
Duestioning Aut6enti(ity o" 1or+s attri&uted to Adi
:6an+ara
G'etaH
Are a$$ the )orks attri(#ted to Adi Shankara Bhaavad"ad a,t#a$$y his
,om"ositions-
86ere are many 1or+s attri&uted to Adi :6an+ara. 2any eastern and 1estern s(6olars 6a%e raised t6eir (on(erns
a&out t6e 1or+s 16i(6 are attri&uted to Adi :6an+ara are a(tually (omposed &y t6e great a(6arya. :6ort li"e span
o" 32 years may &e one o" t6e reasons to 5uestion more t6an 400 1or+s attri&uted to Adi :6an+ara. It may &e
true t6at not all 1or+s attri&uted to Adi :6an+ara are a(tually 1ritten &y 6im, &ut &y later a(6aryas 16o 6old 6is
name. 86e 5uestion a&out aut6enti(ity is mostly raised &y 1estern s(6olars 16o do not generally meditate. and
6en(e do not 6a%e inner %ision. Alt6oug6 it may loo+ li+e a(6arya may not 6a%e 1ritten all 1or+s &y 6imsel", 6is
dis(iples must 6a%e noted t6em 16en a(6arya spontaneously (omposed t6em. @ymns, stotras, stutis, et( are not
%oluminous 1or+s. *esterners may not 6a%e any 6idden moti%es, &ut resear(6ers, &y nature, are e7tro%ert unless
t6ey are :el" 0ealiKed. An e7tro%ert person 16o &elie%es in logi(al reasoning (annot imagine somet6ing t6at t6eir
mind (annot (ompre6end, nor t6ey (an a((ept t6ings t6at do not seem to &e pra(ti(ally possi&le, (omparing t6eir
a&ility and t6e e7traordinary e""ort and time needed to (ompose t6ose 6ymms. 9enuine en5uiry is 1el(ome.
It is not in my (apa(ity to "ind t6e trut6 &e6ind t6e aut6enti(ity o" 1or+s attri&uted to Adi :6an+ara. 86is page is
(reated to +no1 t6e reasons &e6ind su(6 dou&ts, so t6at at least 1e (an understand t6e &asis on 16i(6 t6e dou&t
is (reated. Attempts are made to gi%e simple logi(al e7planation in support o" 1or+s attri&uted to our a(6arya Adi
:6an+ara B6aga%adpada.
4nusual (apa(ity o" intense mental (on(entration o" 0ealiKed :aints and
Intuiti%e Fno1ledge
*e 6a%e e7amples o" great a(6aryas li+e :ri0am :6arma A(6arya o" 9ayatri -ari%ar, 16o 1rote (ommentaries
and translated 9ita, 10C upanis6ads and Bra6ma :utra, along 1it6 ot6er independent 1or+s. :riram :6arma
A(6arya is respe(ted &y Farpatri :1ami, :6an(ara(6arya o" ;os6i 2at6. *e 6a%e :AyanA(6arya, 16o 1rote
(ommentaries on all ' %eda#s (s6u+la and Fris6na Ga3ur%eda as t1o). *e 6a%e 4panis6ad Bra6mayogin 16o 1rote
(ommentaries on 10C upanis6ads o" 2u+ti+a 4panis6ad, along 1it6 many independent 1or+s, 1riting more t6an
Page 326 of 400
4'000 grant6a#s. :rimad 0A3(6andra (omposed Atma :idd6i in 3ust 90 minutes.
:tate o" :el" 0ealiKation gi%es one unlimited po1er and not6ing is una(6ie%a&le "or su(6 a person as 6e is one
1it6 t6e sour(e "rom 16i(6 e%eryt6ing gets po1er. 86is state (annot &e imagined &y e7tro%ert mind, 6en(e t6ey
(annot (ompre6end t6e po1er 16i(6 realiKed saints possess. !ord Budd6a and ;esus 6rist 16ere e7(ellent
6ealers. A lady got (ured 3ust &y tou(6ing a (lot6 1ore &y ;esus 6rist. *e 6a%e 2a6a%atar Ba&a3i, a deat6less
saint, Ag6ori Fenaram, a men 16o 6ad (ontrol o" pan(6 ma6a&6utas. *e 6a%e :ant ;nanes61ar (9yanes6%ar)
16o made a &u""alo to sing B6aga%at -urana. 86oug6 all (ountries 6a%e produ(ed many great men, our (ountry
6as uni5ue ri(6 6eritage o" many su(6 men o" e7traordinary po1er. It is said t6at >instein used only 10 o" 6is
&rain.
2a6a%atar Ba&a3i
It is 1ell +no1n t6roug6 Auto&iograp6y o" a Gogi, &y -aram6ansa Gogananda t6at 2a6a%atar Ba&a3i is more t6an
1C00 years old and 6as trans"ormed 6is entire &ody into lig6t. Ba&a3i 6as (on5uered deat6. @e is an e7ample o"
16at mind is (apa&le o".
:1ami Vi%e+ananda
:1ami Vi%e+ananda 6ad unusual (apa(ity o" intense mental (on(entration and "ollo1ed :tri(t Bra6ma(6arya
@ere is an e7(erpt &et1een :1ami Vi%e+ananda and 6is dis(iple (:6arat(6andra 6a+ra%arti)
An(e :1ami Vi%e+ananda 1as reading t6e %olumes o" ?>n(y(lopedia Britanni(a?. @is dis(iple asso(iate
(:6arat(6andra 6a+ra%arti), seeing t6ose t1enty#"our %olumes, remar+ed, LIt is di""i(ult to master t6e (ontents o"
so many %olumes in one li"e.L @e did not +no1 at t6e time t6at t6e :1ami 6ad already "inis6ed ten %olumes and
1as reading t6e ele%ent6. L*6at do you mean<L said :1ami3i. LAs+ me 16ate%er you li+e "rom t6ose ten %olumes
and I (an tell you all a&out it.L 86e dis(iple, out o" (uriosity, &roug6t do1n t6e &oo+s and as+ed :1ami3i many
5uestions on di""i(ult and %aried topi(sHsu&3e(ts, sele(ting one or t1o "rom di""erent %olumes. :1ami
Vi%e+ananda not only replied ea(6 (orre(tly, &ut in many instan(es 6e 5uoted t6e %ery language o" t6e &oo+sX
At an ot6er time, :1ami Vi%e+ananda 6appened to turn t6e pages o" a &oo+ in 5ui(+ su((ession 3ust &y loo+ing at
t6em on(e. 86e dis(iple as+ed as to 16at :1ami3i 1as doing. :1ami Vi%e+ananda replied, L*6y, I am reading t6e
&oo+.L 86e "ello1 1as utterly surprised to see su(6 an odd met6od o" reading t6e &oo+X 86en :1ami Vi%e+ananda
e7plained 3ust as a (6ild reads e%ery letter o" a 1ord, most o" adults read a (luster o" 1ords or a "ull senten(e, LI
(an read paragrap6 to paragrap6LX 86us, t6ree glan(es and t6e 16ole page used to &e readX
!ater 6e greatly emp6asiKed to (ulti%ate po1er o" mind in t6e "orm o" purity and (on(entration "or spiritual gains,
so also per"e(tion in many arts and studies in s(ien(e and ot6er &ran(6es o" edu(ation.
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Understanding Advaita - Swami Vivekananda
It 6as to &e noted t6at prior to t6is (on%ersation, t6e dis(iple 1as t6in+ing, L.espite 6is spare "ood and s(anty
sleep, :1ami3i is %ery a(ti%e.
:riram :6arma A(6arya
:ame 1as t6e (ase 1it6 :riram :6arma A(6arya. 86ose 16o li%ed in (lose pro7imity 1it6 -t.:6riram :6arma
A(6arya +no1 t6at 6e 1ould read t6roug6 multiple large te7ts in a s6ort span o" time and remem&er it all.
-t. :6riram :6arma A(6arya 1rote !iterature greater t6an 6is o1n &ody 1eig6t. All 6is te7ts are s(ienti"i( in
(ontent and resear(6 %alidated. @o1 1as t6is possi&le in a time 16en internet 1as a&sent <
A&out :6riram :6arma it is 1ell +no1n t6at 6e did not +no1 >nglis6, yet 16en 6e used to 1rite, 6e 1ould as+ "or
a pile o" >nglis6 &oo+s "rom t6e li&rary at nig6t, and &y morning 6e 6ad read t6em all, and mar+ed out t6e pages
16i(6 6e 1anted to &e re"eren(ed in t6e arti(le 6e 1as 1riting. :u(6 1ere 6is Gogi( po1ers.
86e 9ayatri -ari1ar "raternity 1it6 its more 3000 so(ial re"orm (enters (:6a+ti#peet6s) are 6is greatest
(ontri&utions to t6e modern 1orld.
@e translated t6e entire Vedi( Vangmaya (4 Vedas, 10C 4panis6ads, 1C -uranas) in 6indi and a((omplis6ed a "eat
o" writin $ore than 3000 2ooks on a"" as!ects of "ife. (sour(e)
:in(e :riram :6arma A(6arya is relati%ely ne1 "igure &orn on 20t6 :eptem&er 1911 and %oluntarily s6ed 6is
p6ysi(al s6eat6 on 9ayatri ;ayanti, 2nd ;une 1990, t6ere must 6a%e &een many "a(t "inders 16o 1ould 6a%e
spotted t6is (laim o" 1riting o%er 3000 titles and translating Vedi( Vangmaya. /o su(6 o&3e(tion is raised &y
anyone. Again, 6e not only did 1rite &oo+s, &ut 1as a(ti%ely spreading 6is mission all o%er t6e 1orld. :riram
:6arma A(6arya 6ad li%ed "or C0 years >%en i" 1e ta+e one#t6ird (1H3rd) part o" 6is li"e, i.e. 2= years and 1or+s it
1ould mean 1000 (enters and 1000 titles. >%en i" 1e redu(e t6em to 6al", t6is 1ould mean '00 (enters and '00
1or+s in 2= years. Adi :6an+ara didnt 1rite (ommentaries on %eda#s and -urA/a#s 16i(6 are %oluminous 1or+s.
-rast6antrayi is mu(6 s6orter as (ompared to Veda#s and -urA/a#s. It s6ould &e noted t6at :riram :6arma
A(6arya 1as not an a%atar. It is said t6at 4'0 1or+s are attri&uted to :ri Adi :6an+ara(6arya. )rom a&o%e, 1e (an
understand t6at su(6 (laim is not altoget6er &ogus and is %ery mu(6 1it6in t6e rea(6 o" an a%atar, &e it a partial
In(arnation o" !ord .a+s6inamurt6y, or :6i%a or &orn &y &lessings o" !ord :6i%a. 86is is not to say t6at all 1or+s
attri&uted to 6im are genuine. 86e attempt is &eing made t6at su(6 a "eat is not un#a(6ie%a&le.
Page 328 of 400
:ri Auro&indo
:ri Auro&indo on(e said # t6at realiKed people do not need to t6in+, as ordinary "ol+s do # t6ere is no mental
a(ti%ity in%ol%ed "or t6em. All t6eir +no1ledge is intuiti%e, it (omes do1n dire(tly 1it6out e""ort. 86at is 6o1 :ri
Auro&indo 1rote 6is ma3or 1or+s. In "a(t :ri Auro&indo 6as spe(i"i(ally said t6at 16en t6e mind (omes in t6e
middle it ruins t6e tas+.
LIn 1riting also t6oug6ts may not pass t6roug6 t6e mind at all. *6ile I 1as 1riting "or t6e Bande 2ataram, t6ey
didn?t pass t6roug6 t6e mindR t6ey eit6er (ame dire(tly to t6e pen and I didn?t +no1 &e"ore6and 16at I 1as
1riting or t6ey (ame 3ust li+e t6at (gesture "rom 6ead do1n1ards). :ometimes t6ey passed t6roug6 t6e mind
16i(6 1as 5uite passi%e. I" t6e mind ta+es part t6en t6e 16ole t6ing gets spoiled. In poetry it is t6e a(ti%ity o" t6e
mind t6at meddles.L
:our(e$ 8al+s 1it6 :ri Auro&indo Volume 2, page '=2
Valmi+i
*6en Valmi+i (ursed a 6unter 16o +illed t1o lo%ing &irds, t6e (urse (ame in t6e "orm o" poetry. Valmi+i 1as not a
poet, &ut sin(e 6e 1as (6osen &y t6e supreme 9od to aut6or t6e great epi(, 0amayana, 6e 1as gi%en t6is gi"t.
*6en t6e !ord ma+es us an instrument and entrusts us some 1or+, 6e 1ill also gi%e us a&ility to (omplete t6e
tas+. :imilarly in (ase o" Adi :6an+ara, 6e did not 1ant to enter into de&ates, 6e did not 1ant to spread ad%aita,
6e did not 1anted to 1rite (ommentary on Bra6ma :utra, &ut it 1as upon t6e order o" !ord, on(e as !ord :6i%a
and at anot6er time as B6aga%an Ved Vyas. It is 1it6 t6eir &lessings t6at Adi :6an+ara 1as a&le to "ul"ill t6eir
1or+.
:ri 0ama+ris6na
:ri 0ama+ris6na 1as not learned in s6astras, 6o1e%er 6is tea(6ings in t6e "orm o" para&les and simple
instru(tions are al1ays in line 1it6 s6astras. 86ey do not (ontradi(t s6astras. FAn(6i -arama(6arya (alls :ri
0ama+ris6na as great men.
:ri 0amana 2a6ars6i
Page 329 of 400
Understanding Advaita - Sri Ramana Maharshi
It is 1ell +no1n t6at :ri 0amana 2a6ars6i 1as not a sans+rit s(6olar. But 16en 6e translated 4pades6a
:aram(4pades6 :ar) into :ans+rit, e%eryone 1as surprised 1it6 t6e a((urate translation and 1it6 poeti( &eauty.
:imilarly 6is ?"orty %erses on reality? and ?*6o Am I? are mu(6 appre(iated and re%ered &y ad%aitins.
Fan(6i -arama(6arya send -aul Brunton, 16o (ame to India in sear(6 o" "ully realiKed saint, to :ri 0amana
2a6ars6i.
Adi :6an+ara
Adi :6an+ara 1as one o" t6e &rig6test o" t6e &rig6t. @e learned to spea+ sans+rit 16en 6e 1as one year old,
learned to 1rite 16en 6e 1as 2 years old, mastered %eda#s 16en 6e 1as C years old. An t6e ot6er 6and. *e +no1
"rom 2ad6a%iya .ig%i3ay, t6at Adi :6an+ara at %ery tender age, &e"ore ta+ing sanyas, (6anged (ourse o" ri%er
-urna &y in%o+ing 6er. @e also stored "lood 1ater o" ri%er in 6is +amandala. I am not arguing t6at all 1or+s
attri&uted to Adi :6an+ara are a(tually (omposed &y 6im. I 3ust 1ant to ma+e a point t6at great saints (an do
1or+ 16i(6 are normally not possi&le &y laymen.
)rom t6e a&o%e e7amples, 1e (an (on(lude t6at &y t6e gra(e o" 9od, one (an a((omplis6 tas+ 16i(6 are normally
not possi&le. :o 16en Adi :6an+ara (6anges 6is style o" 1riting and 6is approa(6, it is &e(ause o" t6e gra(e o"
9od t6at 6e (an (6ange 6is style o" 1riting.
-oet and -rea(6er
A prea(6er 6as to prea(6 and de"end a do(trine t6at 6e is pra(ti(ing and prea(6ing. But t6is is not t6e (ase 1it6 a
poet. -oet is not &ound &y any p6ilosop6y. A -oet 1ill use all 6is imagination and 6is art to sing glory o"
-aramatman says Fan(6i -arama(6arya.
86ere are t1o types o" 1or+s &y Adi :6an+ara
1. As a prea(6er
2. As a poet
As a prea(6er, 6e 1rote B6as6yas on prast6antrayi, and one some ot6er s6astras. :in(e Ad%aita is di""i(ult to
understand and pra(ti(e, and Adi :6an+ara 1al+ed lengt6 and &reat6 o" India -rea(6ing Ad%aita, 6e 6ad to
(onne(t day#2#day a(ti%ities 1it6 ad%aita and at t6e same time e7plain (on(epts o" ad%aita in simple 1ay, so t6at
Page 330 of 400
laymen (an understand t6em. @en(e 6e (reated -ra+ara/a 9rant6as. I" pra+ara/a 9rant6a#s 1ere not ne(essary,
t6en 6e 1ould not 6a%e as+ed :ures6%ara(6arya to (ompose independent 1or+, 16i(6 (ame to &e +no1n as
/ai+armya :idd6i. In"a(t, "rom t6e e7ample o" :ures6%ara(6aya, 1e (an +no1 t6at e%en 6is 9uru Brot6ers
t6oug6ts t6at :ures6%ara(6arya 1ould not do 3usti(e in 1riting su&#(ommentaries on Bra6ma :utras as earlier 6e
1as a mimAmsa+a. In 6is %Arti+A#s 6e as re"uted arguments put "ort6 &y 6im as a mimAmsa+a. A"ter 0eading
/ais6+armya :idd6i, Adi :6an+ara 1as %ery pleased and satis"ied 1it6 6is 1or+. I" a dis(iple (an (6ange 6is
approa(6, 16y (an?t 9uru, spe(ially 16en 6e is &elie%ed to &e an partial a%atar o" !ord :6i%a. 8o add to it, 6e 6ad
many di%ine %isions and in(idents t6at lead 6im (ompose 6ymms spontaneously to deities li+e 2anis6a
-an(6a+am, !a+smi#/arasim6a stotra, et(. -ra+ara/a 9rant6s li+e 8at%a Bod6, 16i(6 is (onsidered as %ery &asi(,
t6en Atma Bod6 and later Vi%e+(6udamani are (onsidered e7tremeply important to understand ad%aita. 86ey
may not stri(tly "it into ?Bra6ma :Atya, ;agat 2it6ya? and ?/eti#/eti?, &ut /eti#/eit is not "or &eginners. 86at is 16y
e%en s6astras e7plain A2. An entire upanis6ad is dedi(ated to e7plain A2. 2ost prin(iple 4panis6ad des(ri&e
A2. A((ording to 2u+ti+a 4panis6ad, "or Fe%ala 2u+ti, only 2Andu+ya is enoug6. 86e importan(e o" 2an. 4p. is
in(reased as 9au.apada(6arya 6as 1ritten +ari+a on it.
As a poet 6e 6as (omposed many 6ymms and independent stotras.
It is not 1rite to (onsider an Ad%aitin to &e stone 6earted and +eep sti(+ing to ?Bra6ma :atya, ;agat 2it6ya?. )rom
2ad6i%iya :6an+ara .ig%i3aya, 1e (an see many in(idents 16i(6 li+e Adi :6an+ara to (ompose 6ymm on 9ods
and 9oddesses. As is done out o" re%eren(e and de%otion, t6e 6ymms may loo+ di""erent "rom 6is (ore
p6ilosop6y, &ut 16ile (omposing 6ymms Adi :6an+ara must 6a%e &een in B6A%a a%ast6A.
8o gauge and limit t6e potential o" a realiKed saint and an a%atar, 16o des(ended on eart6 to re%i%e %edi( d6arma
is an insult to 6im.
VAda, 4a"!a and Vitan9a
86e 1ord L%adaL itsel" is no1adays 1rongly ta+en to mean stu&&ornly maintaining t6at one?s %ie1 is rig6t. As a
matter o" "a(t it truly means "inding out t6e trut6 &y 1eig6ing one?s %ie1 against one?s opponent?s. It 1as in t6is
manner t6at :an+ara 6eld de&ates 1it6 s(6olars li+e 2andanamisra and it 1as only a"ter listening to t6e ot6er
man?s point o" %ie1 t6at 6e arri%ed at non#dualism as t6e ultimate 8rut6. Vada means an e7(6ange o" t6oug6ts,
not a re"usal to see t6e ot6er man?s point o" %ie1. 8o maintain t6at one?s %ie1 o" a su&3e(t is t6e rig6t one 1it6out
ta+ing into a((ount t6e opinion o" ot6ers is L3alpaL, not %ada. 86ere is a t6ird attitude. It is to 6a%e no point o"
%ie1 o" one?s o1n and &eing 3ust (ontrary$ it is (alled L%itandaL.
:our(e
!et us no1 try to understand 16at met6ods are used to determine aut6enti(ity o" attri&ution o" 1or+s attri&uted
to Adi :6an+ara B6aga%adpada
Page 331 of 400
Understanding Advaita - Methods of evaluation for determining authenticity
Methods of eva$#ation for determinin a#thenti,ity
86ere are (ertain parameters and rules a((ording to 16i(6 1or+s are tested. 86ere are t6ree types o" 1or+s
ommentaries H :u&#(ommentaries
Independent 6ymms, stutis and strotras, 16i(6 in(ludes t6ose related to 6is &iograp6y.
-ra+ara/a 9rant6s
2et6ods o" e%aluation mostly in(lude
olop6on (Introdu(tion to a (6apter e.g. intro o" di""erent (6apters in 9ita B6A:ya)
*riting style, 6anda, 2eter, 8erminology, 9rammar, et( used
:u&#(ommentaries &y "amous su((essors o" Ad%aita tradition (iting re"eren(e o" 6is 1or+s. >.g. :idd6anta
&indu is a (ommentary &y 2ad6usudan :aras%ati on dasaslo+i, manasollasa is (ommentary &y
:ures6%ara(6arya on .a+s6inamurty stotra
@istori(al "a(ts relating to in(idents in 6is li"e as mentioned in Adi s6an+araOs &iograp6ies li+e :an+s6epa
2ad6a%iya .ig%i3ay or AnanadgiriOs -rA(ina#:an+ara#%i3aya
/atalia Isaye%aOs 1or+ is pu&lis6ed in a &oo+ titled :6an+ara and Indian -6ilosop6y "ound 6ere (re"er pg 101).
0eading '#10 pages gi%es you an idea on t6e 1ay o" analysis. 2a3or 1or+s are o" 1esterners 16o 3ust t6in+
logi(ally 1it6out meditating and so t6ey do not get proper insig6t.
8he de+facto standard ado!ted 2& westerners is to co$!are works with that on co$$entar& 2ased on
'rah$a sutra, which the& conc"ude is undou2ted"& authentic work of Adi Shankara.I" any 1or+s appears
(ontradi(tory to Bra6ma :utra &6asya &y any means, t6en it is re3e(ted as unaut6enti(. :adly, sin(e t6e 1or+
attri&uted &y Adi :6an+ara is (laimed to &e o" du&ious aut6ority, t6e entire 1or+, it?s p6ilosop6y, underlined
prin(iple and itOs (ontent are re3e(ted. Apart "rom Adi :6an+ara t6ere are many 1or+s &y later a(6aryas 16i(6
are %ery use"ul in understanding ad%aita li+e /ais+armya :idd6i o" :ures61ara(6arya, -an(6adasi and ;i%an
2u+ti Vi%e+a o" Vidyaranya :1ami.
Page 332 of 400
Brahma S#tra BhASya as de-fa,to Standard for ,om"arin )orks
It is a "a(t t6at Bra6ma :utra is a top le%el te7t "or a %edantin and it is studied last a"ter mastering 9ita and
upanis6ads, 6en(e t6e (ommentary o" Bra6ma :utra is o" di""erent genre. -ra+arana grant6as are "or &eginners
6en(e t6ey are 1ritten in di""erent genre in a di""erent 1ay. *6en it (omes to 6ymms and poeti( &eauty, t6e poet
(an (6ange 6is style o" 1riting. :ome 1or+s are &ased on 6istori( "a(ts and (onne(ted to 6is %arious &iograp6ies.
!ater e%en &iograp6ies are a((used o" &eing (orrupted. It may &e true t6at some &iograp6ies 1ritten &y later
a(6aryas are (orrupted, &ut 2ad6a%iya :6an+ara .ig%i3aya is (onsidered as t6e most aut6enti( e7tant &iograp6y
on Adi :6an+ara. >%en i" 1e ta+e into a((ount some interpolations 6ere and t6ere, not e%eryt6ing 1ritten a&out
Adi :6an+ara is 1rong.
Brief $ist of )orks attri(#ted to Adi Shankara
In t6e a&o%e (onte7t "ollo1ing 1or+s are said to &e genuine 1or+ o" Adi :6an+ara
Gneeds to 2e verifiedH
ommentaries$ onsidered Aut6enti(
1. ommentaries on 10 prin(iple 4panis6ads
2. B6aga%ad 9ita &6asya
3. Bra6ma :utra B6asya
4. Goga 8ArA%alI H Goga#stra#&6asya#%i%arana # :u& (ommentary on (ommentary yog :utra B6asya &y Ved
Vyas on -atan3aliO Gog :utra
'. Ad6yatma#patala#%i%arana, :6ort (ommentary on parts o" Apastam&a .6arma :utra (su&#(ommentary on
t6e (6apter a&out inner atman)
B. Vis6nu :a6asranama B6A:ya
=. ommentary on :anat#:u3Atiya (o" 2a6a&6arata)
C. -rapan(6sAra 8antra # /o one 6as 5uestioned t6e aut6enti(ity
ommentaries$ Aut6enti(ity .ou&t"ul
1. B6A:ya on 9Ayatri 2antra, dis(o%ered &y :1ami 6inmayananada in @imalayas
Page 333 of 400
Understanding Advaita - Commentaries: Authenticity Doubtful
2. B6A:ya on :%eta:%atara 4panis6ad
3. B6A:ya on 4ttara 8apaniya 4panis6ad
-6ilosop6i(al *or+s$ onsidered Aut6enti(
1. 4pades6a :a6asri (&e(ause itOs (on(ept mat(6es Bra6masutra and a3ata %ada)
2. Atma Bod6 # ommentary (8i+a) &y :1ami 2ad6usudan :aras%ati, 6en(e aut6enti(.
3. Vi%e+a 6udamani , ommentary &y :ri 6andras6e+ara B6arati, :6an+ara(6arya o" :ringeri, 6en(e
(on"irmed
4. VA+ya Vritti
.e%otional and At6er *or+s$ onsidered Aut6enti(
1. .a+s6inamurti :totra, (ommentary named 2anasollasa &y :ures61ara(6arya
2. :i%a -an(6A+s6ara stotram # ommentary &y -admapadA(6Arya
3. Fana+ad6ara :totram # )rom 2ad6a%iya :6an+ara .ig%i3ay, Adi :6an+ara (omposed it 16en 6e %isited
poor "amily "or alms. Fana+ means gold. :totra goes to !a7mi 2ata
4. :i%Ananada !a6iri # "rom 2ad6a%iya :6an+ara .ig%i3ay, Adi :6an+ara (omposed it 16en 6e %isited in :ri
:ailam along 1it6 6is dis(iples.
'. :aundarya !a6iri ((ommentary o" 6andras6e+6arendra :aras%ati o" Fan(6i mat6 (some (onsider only 41
%erses as aut6enti(. 8otal %erses are 100)
B. 2anis6a -an(6a+am , on"irmed &y Fan(6i -aram(6arya # "rom 2ad6a%iya :6an+ara .ig%i3ay, (omposed
16en Adi :6an+ara met !ord :6i%a
=. 4pades6a -an(6a+ama H :opana -an(6a+am , "rom 2ad6a%iya :6an+ara .ig%i3ay, "inal Instru(tions &y
Adi :6an+ara on"irmed &y Fan(6i -arama(6arya
C. :i%apadadi +esanta stotram # @istori(ally %eri"ied &y FAn(6i 2at6
9. :i%a+esadi padanta stotram # @istori(ally %eri"ied &y FAn(6i 2at6
10. /ir%ana s6at8a+am H Atma:6a8a+am) # similar to 6is (ore tea(6ings
11. mAyA -an(6a+am # similar to 6is (ore tea(6ings.
12. Faupina -an(6a+am
Page 334 of 400
13. B6a3a#9o%indam # :tresses on VairAgya and :urrender to :6ri @ari
14. 9uru#as8a+ama (gur%A:68a+am) # 6ymn .edi(ated to glory o" 9uru. >%en i" one 6as a(6ie%ed e%eryt6ing
in t6is 1orld, 1it6out surrendering to 9uru, one a(6ie%es not6ing
1'. 9uru -adu+a :totram # 6ymn dedi(ated to 9lory o" 9uru
1B. B6A%anA#A:68a+am (B6A%anA:68a+am)
1=. Annapurna stotra
1C. Visnu :at#padi (si7 %erses on Vis6nu)
19. 9anga :totra
20. .e%ya#aparAd6a (.e%yaparAd6a) Fs6amApana stotra
21. Ved :ara :i%a :totra # :6i%a as an essen(e o" Vedas)
22. :i%anAmAlya:68a+am
23. :i%a#aparAd6a (:i%aparAd6a) Fs6amApana :totra
24. .%Adasa man3ari+A stotra
-6ilosop6i(al *or+s$ Aut6enti(ity dou&t"ul
*6ile t6ese are a((epted &y 1estern s(6olars, t6ey dis(ard some popular 1or+s li+e
1. 8at%a Bod6 # Basi( 8e7t, (onsidered %ery important
2. Aparo+s6Anu&6uti # Basi( 8e7t, important
3. -ras6nottara 0atnamali+a # Basi( important te7t, in simple and s6ort D E A "ormat
4. -an3i+ara/a # Important 1or+, dealing 1it6 (reation and Ad%aita
.e%otional and *or+s$ Aut6enti(ity dou&t"ul
1. /irgu/a mAnas p43a
2. :i%a mAnas p43a
3. :u&ramanya B6u3angam # 2entioned &y FAn(6i -aramA(Arya
4. >+as6lo+i
'. 9anes6 -an(6ratnam
B. 9anes6 B6u3angam # 2entioned &y FAn(6i -aramA(Arya
=. and many more ...
2any ot6er popular 1or+s are not in(luded in t6e list o" aut6enti( 1or+s &y 1estern s(6olars and non#ad%aitins.
Page 335 of 400
Understanding Advaita - Devotional and Works: Authenticity doubtful
Vani Vilas -ress 6as pu&lis6ed omplete *or+s o" :ri Adi :6an+ara(6arya? in 1910, under t6e guidan(e o"
:6ringeri :6an+ara(6arya. Ad%aita#%edanta.org 6as listed t6em 6ere
A""i(ial 1e&site o" Fa(6i Fama+oti 2at6, 111.+ama+oti.org lists some more 1or+s. 86ey (an &e
"ound 6ere and 6ere.
It in(ludes 9anes6 B6u3angam and 9anes6 -an(6aratna
*e "ind it 6ere upon 6istori(al "a(t t6e (reation o"
L:i%apadadi#+esanta stotramL and L:i%a+esadi#padanta stotramL and :aundarya la6iri
Duote$
:an+ara?s yatra to Failasa, t6e a&ode o" !ord :i%a, is one o" t6e most nota&le e%ents in t6e 6istory o" t6e A(6arya.
.uring t6e (ourse o" 6is peregrination in t6e @imalayan region, :an+ara(6arya desired to 6a%e dars6an o" :ri
-arames%ara 6a%ing 6is a&ode in Failas. :an+ara managed to rea(6 Failas 5ui(+ly &e(ause o" @is yogi( po1er. @e
6ad dars6an o" !ord -arames%ara and .e%i -ar%ati. A((ording to tradition, :an+ara adored -arames%ara &y
singing t1o 6ymns, +no1n as L:i%apadadi#+esanta stotramL and L:i%a+esadi#padanta stotramL. Immensely
pleased 1it6 :an+ara?s prayers, -arames%ara &lessed :an+ara, presented 6im 1it6 "i%e sp6ati+a ((rystal) lingas
and instru(ted 6im to arrange "or t6e 1ors6ip o" t6e lingas "or t6e sa+e o" t6e 1el"are o" t6e uni%erse, indi(ating
also t6e mode o" 1ors6ip.)ara$esvara a"so handed over to Sankara the !a"$+"eaf $anuscri!t of
Soundar&a <ahari, 16i(6 is noted as :i%a?s o1n 6ymn in praise o" t6e -arasa+ti.
;ro$ avai"a2"e 2iora!hica" infor$ation, it is "earnt that Sankarachar&a !"aced one of the five s!hatika
"inas ot at 1ai"as and ke!t the Yoa <ina for his own !ersona" worshi! and that of his successors at
1anchi.
B6aga%atpada :an+ara got Fan(6i (ity remodeled and also (aused t6e re(onstru(tion o" t6e t6ree prin(ipal
temples o" Fan(6i, %iK., t6e temples o" Sri Aka$ranatha (a "orm o" :6i%a), 9evi 1a$akshi (:ri Gantra H :6a+ta) H
2antra :ad6ana JJN tantra) and Sri Varadara3a (a "orm o" %is6nu) 1it6 t6e assistan(e o" 0a3asena, ruler o"
Fan(6i. :an+ara (onse(rated t6e :ri(6a+ra &e"ore .e%i Fama+s6i and t6ere&y se(ured @er &ounteous gra(e "or
de%otees 6a%ing @er dars6an.
>nd Duote
:ome 1or+s not mentioned 6ere are a((epted &y :6ringeri 2at6. 86is means t6at t6e aut6enti( lineage a((epts
t6ese 1or+s.
Page 336 of 400
'."$anation for different )ritin sty$e than Brahma S#tra BhASya
*6ile genuine en5uiry is 1el(ome, t6e intention &e6ind en5uiry is not al1ays no&le. :ometimes, it is t6e la(+ o"
intelle(tual understanding &y s(6olars, as none (ould &e (ompared to Adi :6an+ara in any terms, neit6er in
aut6ority, grammar, (ompositions, 1riting style, as Adi :6an+ara 6ad mastered many arts, Vedas, 14 ado&es o"
+no1ledge, (6and, meter, et(. Vi%e+(6udamani 6as more t6an one (6and. Be"ore ea(6 slo+a, (6and in 16i(6 it is
supposed to &e sung is mentioned.
)rom 6is &iograp6y, 1e +no1 t6at Adi :6an+ara mastered all arts, mantra Goga, Goga (su&#(ommentary on
-atan3ali Gog :utras, (ommentary &y Ved Vyasa), Ad%aita, A3ata Vada, nyaya, mimamsa and ot6er 14 ado&es o"
+no1ledge. 8o interpret di""erent s6astras li+e 2imamsa and /yaya, one 6as to t6in+ on one le%el and 16ile
pra(tising 2antra Gog, one 6as ot adapt di""erent p6ilosop6y. *6ile interpreting Ad%aita nad A3ata Vada, one 6as
ot rise to t6at le%el and tal+ "rom t6at standpoint. )rom t6e e7amples o" 2ad6usudan :aras1ati, Appayya .i+s6ita
and :rid6ar :1ami, 1e (an understand t6ey (an tal+ o" &ot6 ad%aita and d%aita. 2any poets 6a%e sung on &ot6
d%aita and ad%aita.
@en(e s6i"ting t6e le%els and approa(6es 16i(6 is re"le(ted in 1riting style is possi&le.
5he different st&"e of writin in )rakarana ranths is 2ecause their !ur!ose is to e0!"ain 2asic ter$s and
conce!ts of of advaita, which of course shou"d 2e written in eas& "anuae. :in(e ea(6 and e%ery person is
on d%aita, on pra(ti(al ground, 6en(e neti#neti, t6e (ore p6ilosop6y and a3ata %ada o" 9audapada(6arya (annot
&e e7plained to a &eginner. @en(e t6ings are to &e e7plained in a 1ay t6at a &eginner (an understand. In t6is
(onte7t, 1riting style (6anges and 6en(e it is not "air or reasona&le to (ompare t6e 1riting style o" a pra+arana
grant6 1it6 t6at o" Bra6ma sutra &6asya. *6en it (omes to poem, again it is altoget6er a di""erent su&3e(t. @en(e
standard met6od (annot &e used. At times t6e 6ymms (an not align 1it6 t6e (ore p6ilosop6y, and 6en(e t6e
aut6enti(ity is 5uestioned. 86e idea is to (o%er all types o" people so t6at upon maturity, a see+er (an turn
to1ards ad%aita. Adi :6an+araOs 1or+ 1as not only to 1rite (ommentary and prea(6 ad%aita. @is 3o& 1as to unite
India and ma+e people o" all +inds o" temperament to "ollo1 d6arma. 86is is re"le(ted in 6is "inal tea(6ings and
6is (ommentary on 8ai. 4p. 1H11 (satyam %ada, d6arma (6ara, `). ;or this he has to take into consideration
$indsets of different !eo!"e and co$!ose h&$$s !raisin deities the& worshi!. ,ence achar&a
!ro$oted !anch&atna !u3a and shan$ata. #n this atte$!t, one cannot e0!ect achar&a to o aainst
Vedas.
86e reason "or (6oosing 10 upanis6ads to (omment is un+no1n. Anly Adi :6an+ara(6arya +no1s. As per my
understand and my study, 16i(6 is admittedly %ery limited, I (an say t6at one o" t6e reason is t6at all ten
upanis6ads, t6at a(6arya (6ose to (omment tea(6es us traditional met6od o" ad6yAropa apa%Ada. *e 6a%e seen
Page 337 of 400
Understanding Advaita - Explanation for different writing style than Brahma Sutra BhASya
t6is in a page dedi(ated to t6is p6ilosop6y. 86ese ten upanis6ads are also mentioned as prin(iple upanis6ads in
2u+ti+a 4panis6ad. At6er upanis6ads may "o(us on one t6ing li+e praising one deity li+e At6ar%as6iras praising
!ord 0udra. At6er upanis6ads are dedi(ated to e7plain (ertain (onepts li+e a+s6amali+a 4panis6ads, tea(6ing us
t6e importan(e o" 0udra+s6a &eeds,
As a $aymen, )hat sho#$d I do-
*e s6ould not get engaged in su(6 de&ates, as 1e 1ould lose our "ait6 in s6astra#s, i" 1e try to &e a 6istorian or a
"a(t "inder. Vi%e+ 6udamani, 16ose aut6ors6ip is disputed is e7tremely important to understand ad%aita
%edanta. @en(e it?s importan(e (annot &e ruled out. /one o" t6e &asi( ad%aita te7ts or none o" t6e stotras
attri&uted to Adi :6an+ara (ontradi(t Ad%aita. I" studied 1it6 "ait6, t6ey all 1ill lead you to (ore met6odology o"
neti, neti, ony 16en 1e are prepared "or it. >%en &6a+ti is use"ul, Goga is use"ul, t6e "inal state is sd%aita st6iti and
6en(e pure ad%aita, 16i(6 is a pat6 o" negation (an &e applied upon maturity, under t6e guidan(e o" a realiKed
9uru. 2ost people meditate on A2. 86ere is no need to read too many s6astras. 0ead only t6e ones t6at suit
your pra+ruti, in t6is (ase 9uru is e7tremely important or t6e standard te7ts t6at all ad%aitins re"er. /ot
e%eryt6ing is needed to &e mastered "or personal spiritual progress.
!et us assume t6at :6an+ara 6aritra is not aut6enti( and some %erses are added later. .oes t6is ma+e t6e 16ole
(6aritra "a+e< >%en 9ita is said to &e tempered. Aur a(6arya 6as not (ommented on %erse 1 o" (6apter 13 (B9
13.1), 16ile 0amanu3a(6arya 6as (ommented on t6e same %erse. I" 1e ta+e t6is %erse into a((ount total %erses in
9ita 1ould &e =01. *e +no1 t6at 9ita 6as =00 %erses. .oes t6is mena t6at 16ole 9ita is "a+e and interpolation< I"
1e 6a%e dou&t, 3ust ignore t6at %erse. 86is %erse is not "ound in most %ersions o" 9ita, generally in (opies
possessed &y Ad%aitins.
;ust rela7. !ets dump all t6e unne(essary (on"usion and dou&t o%er aut6ors6ip and let us (ontinue our spiritual
3ourney 1it6 "ull "ait6 and surrender. 2ay -aramAtmAn s6o1er 6is gra(e and s6o1 us t6e rig6t pat6.
@ari A2
MM :6ri 9uru&6yo /ama6 MM
MM :6ri Adi :6an+ara B6aga%adpada :6aranam MM
MM Am :6ri -aramatmane /ama6 MM
redits$ 86an+s to Am+ara and ;igyAsu, mem&ers o" @indu .6arma )orums
Page 338 of 400
0e"eren(es (ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu
:a6asranama
)or personal 0e"eren(e, I 6a%e noted page num&ers o" Vis6nu :a6asranama # :6an+ar B6as6ya, @indi translation
&y 9ita -ress, 0eprinted in 2013 (Vi+ram :am%at 20B9). -age num&ers o" t6e uploaded %ersion on s(ri&d may
di""er, as t6e %ersion uploaded is %ery old. 2any s6astras are 5uoted multiple times. I 6a%e not (olle(ted ea(6
(itation. At "e1 pla(es I 6a%e also noted do1n %erse num&ers t6at I "ound o" interest.

Referen,es (1om(ined)
/ot all may re"er 8ranslation &y 9ita -ress. @en(e "or easy re"eren(e and (oping, I 6a%e (olle(ted all re"eren(es in
list "orm.
1. !inga -urana
2. 9aruda -urana
3. :+anda -urana
4. Bri6ad /aradiya -urana (/arada -urana)
'. B6a%is6yottara or B6a%is6ya -urana
B. @ari or @ari%amsa -urana , 4p#-urana
=. Vis6nu .6arma or Vis6nu .6armotara -urana , 4p#-urana
C. Vis6nu -urana
9. -adma -urana
10. :6i%a -urana
11. Bra6ma -urana
12. /arasim6a 4p#-urana
13. 2antra 4panis6ad
14. Fai%alya 4panis6ad
1'. /ayayana 4panis6ad
1B. :%etas6%atara 4panis6ad
1=. Faus6ita+i (Bra6man) 4panis6ad
1C. Bra6ma Ga3nya%al+ya :mriti
19. 2anu :mriti
20. Atri :mriti
Page 339 of 400
Understanding Advaita - References (Combined)
21. .a+s6a :mriti
22. Valmi+i 0amayana
23. 2a6a&6arata
24. -urus6 :u+tam
2'. -anini :utra
2B. :6u+la Ga3ur%eda
2=. Aeitriya Aranya+a
2C. 8aitariya :am6ita
29. 8aitariya Bra6man
30. 0ig Veda
P#ranas

Sr$ No$ Name 0a"e No$
1 Linga Purana 18, 48
2 Garuda Purana 20
3 Skanda Purana 20
4 Brihad Naradiya Purana (Narada Purana) 1.51.10 20, 258
5 Bhavishyottara or Bhavishya Purana 31
6 Hari or Harivamsa Purana - Up-Purana =L, 32, BL
7 Vishnu Dharma or Vishnu Dharmotara Purana - Up-Purana 36, 233. 263
8 Vishnu Purana 31
9 Padma Purana 48
10 Shiva Purana 98
11 Brahma Purana (130.18, 83.17) 143, 113, 238
12 Narasimha Up-Purana (245 - nArAyaNa) 121
8ote*
1. 86ere is no mention o" B6aga%at -urana (:rimad B6aga%atam), 6ig6ly re%ered &y Vais6na%as, 16i(6 is
une7pe(ted 16ile (ommenting on Vis6nu :a6asranama. 86is may indi(ate t6at B6aga%at -urana mig6t &e
Page 340 of 400
1ritten re(ently and Ariginal -urana mig6t &e .e%i B6aga%at. :ome :(6olars are o" t6e opinion t6at it
mig6t &e aut6ored &y Vopade%a.
2. 86ere is a mention o" -adma -urana. Version a%aila&le today (ontains %erses on B.23B.=#11 (Bengali
Version) t6at are used to a((use 6im (Adi :6an+ara) and ad%aita. !ater %erses (ategoriKes -uranas as
:att%i+, 0a3asi( and 8amasi(. )urt6er t6e %erses say t6at 8amasi( -uranas, 16i(6 eulogiKe :6i%a, lead one
to 6ell. I" t6ose %erses 1ere a%aila&le during 6is time, I do not t6in+ 6e 1ould 6a%e (ited re"eren(es "rom
t6em i.e. !inga -urana and :6i%a -urana. 0a3asi( -uranas praises Bra6ma, and 1e "ind Bra6ma -urana as
0a3asi(. 86is (learly s6o1s t6at t6e (ontro%ersial %erses 1ere a&sent during 6is time. 8o add to it, 6is
dire(t and immediate dis(iples did not re"uted any o" t6e a((usations against our a(6arya or ad%aita. 86is
type o" a((usations (annot &e ignored. !a(+ o" re"utation o" 6is dire(t dis(iple indi(ates a&sen(e o" t6ese
%erses during t6eir time. It implies t6at t6e %erses are interpolation. 2atsya -urana (ontains di""erent
(lassi"i(ation. 8o add to it, -adma -urana is (onsidered as most (orrupted -urana, spe(ially t6e uttara
F6anda. 86is is &e(ause t6ere are t1o %ersion a%aila&le , Bengali and :out6 Indian, ea(6 di""ering in
(ontent says s(6olars. :1iping "rom :an+rit to Bengali and &a(+ to :ans+rit (ould 6a%e &een t6e (ause o"
(orruption. Bengalis o"ten repla(e ]%O 1it6 ]&O e.g. Budd6a ]Vi6arO (6anged ]Bi6arO. ]VangaO (6anged to
]BengaO, 16i(6 got (6anged to ]BengalO. ]Vanga Band6uO (6anged to ]Banga Band6uO.
3. -resen(e o" 4p#-uranas li+e @ari%amsa and Vis6nu .6armottara indi(ates t6at 4p#-uranas are important
too, t6oug6 t6e aut6ors6ip is not attri&uted to Veda#Vyas or t6e aut6ors6ip is disputed li+e in (ase o"
a&o%e up#puranas and .e%i B6aga%at
4. :ome dou&t aut6enti(ity o" !inga -urana. 86ey &elie%e t6at :6i%a -urana is aut6enti( and t6e main :6ai%a
-urana. @o1e%er, (ontrary to popular &elie", our a(6arya did not 6ad same opinion. A((ording to some
s(6olars it is VAyu -urana, as 6istorians "ind it oldest, se(ond (omes !inga -urana. @o1e%er, to t6 &est o"
my +no1ledge, our a(6arya 6as not (ited VAyu -urana.

*"anishads

10 -rin(iple 4panis6ads 6a%e &een omitted
11 2antra 4panis6ad o" :%etas%arata s6A+6A B.11, B.1C) :%. 4p 24
12 Kaivalya Upanishad 1.3, 1.4, 1.5, 8 .@N-Shi)a/ 33, N;, 263
13 Narayana Upanishad 68 (not a part of 108 upanishads of Muktika) 56
14 Svetashvatara Upanishad A$LL 73
15 Kaushitaki (Brahman) Upanishad 133

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Understanding Advaita - Smritis
Smritis

1 Brahma Yajnyavalkya Smriti 27
2 Manu Smriti 29
3 Atri Smriti 1.9 and 1.11 56
4 Daksha Smriti - 3.31 232

Ramanaya
1 Valmiki Ramayana 1.8.18 155

8ote* Valmi+i 0amayana is mentioned at least 3#4 times

Maha(harata
1 Mahabharat Udyog Parva - 17 45
Vana Parva 58
Moksha Dharma 84
Shanti Parva 84
Bhishma Parva 90
Shravan Parva - 93 228
Anu Parva 185.39 (verse quoted is different from todays version) 256

Sr$
No$
Name
0a"e
No$
Nahush - adhogati 43-44
Mahabharat - the fifth Veda 74
Mahabharat is written by Ved Vyasa 86

Mahabharat Composed by Krishna Dvaipayana Veda Vyasa, who is an avatar
of Vishnu
175

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Mis,e$$aneo#s

1 Purush Suktam 98
2 Panini Sutra 74
3 Shukla Yajurveda 195
4 Aeitriya Aranyaka 91, 211
5 Taitariya Samhita 256
6 Taitariya Brahman 263
7 Rig Veda 89
8ote* -anini :utra is mentioned at least '#B times, 0ig Veda 2#3 times.
Page 343 of 400
Understanding Advaita - Adi Shankara Preached Smarta Dharma
Adi :6an+ara -rea(6ed :marta .6arma
G2etaH :nder (onstruction
Adi Shankara Prea,hed Smarta !harma
Some believe that Adi Shankara and the present advaitins are all Shaiva-s. All 5 Advaita Matha-s
wear Vibhuti-s and daily perform ChandramaUleSvara PujA. Based on the commentaries on
PrasthAntrayi, many believe that Adi Shankara did not preach Smarta Dharma, as the ideology is
not reflected in his commentaries. To add to it, many hymms attributed to him, which praise other
deities like Devi (Shakti), Ganesha, Shiva are considered of dubious authenticity. Others claim
that Adi Shankara was a Vaishnava who only equated Vishnu with Brahman.
Typically, Adi Shankara was Vaishnava, Shaiva, Shakta all at a time by being an advaitin. He was
not exclusively devoted to any one deity and did not preached worshiping only one deity. So he
was neither a Vaishnava, nor Shaiva nor a Shakta. Later on, we will find reference from his works
supporting his claim.
First let us understand who are smArta-s.
Smarta and Shanmata
smArta-s are Brahmins who follow Smriti-s. Smriti-s are called as notes from memory. What is
being recalled from memory? They are Veda-s. Great Rishi-s who had mastered Veda-s noted
down from their memory 18 Smriti-s. People following injunctions of Smriti-s are called SmArta-s.
People following directly veda-s are called Shrauta-s. Smriti-s deal with moral and ethical conduct,
have some rules that are to be followed for peaceful and harmonious living. Since Smriti-s are
derived from Shruti-s (veda-s), they are considered as second in authority. Since they comply
veda-s, and are derived from them, SmArta-s too abide by Veda-s. Hence any pramAna (evidence
of proof) found in either Smriti-s or Shruti-s, cannot be discarded or overlooked.

#mArta-# *aily perform 0anchayatna 0u3a$ 0anchyatna pu3a or panch *e) pu3a inclu*e#
wor#hip of 7ane#h, Shi)a, Sha%ti, 1i#hnu an* Surya$ Some are of opinion that this system of
worship is being practiced before the time of Adi Shankara. Adi Shankara may not be the
originator of this system, but he was definitely it's preacher. Adi Shankara was a Jagadguru. A*i
Shan%ara a**e* the #i4th *eity S%an*a to the fi)e to unite people all o)er In*ia$
Wor#hippin" A *eitie# i# calle* a# Shanmata$
In 0anch Ee) 0u3a, each *eity ha# a )ariant of 7ayatri mantra #anctione* by 1e*a# #ay#
6anchi 0aramacharya$ We fin* many )ariant# of 7ayatri mantra in Maha Narayana
(pani#ha*$
We have Atharvashirsha-s of all 5 deities, which are a part of Atharva veda. In Atharvashirsha-s
Page 344 of 400
each deity is eulogized as supreme.
Panchdev Atharvashirsha Sangrah published by Gita Press in Sanskrit-Hindi is available here
We have Purusha Suktam, Sri Suktam, Sri Rudram and many other hymms dedicated to different
deities.
SmArtas were all Advaitins according to Kanchi Paramacharya. Advaita has a place for all forms of
God and for all vedic philosophies. Adi Shankara has accepted all upto a point and then asked us
to rise above it, as it is not the final destination. It is said that Adi Shankara did not create any
new sampradAya. Hence calling his philosophy and Shankara's Advaita would not be correct. The
reason for Advaita and SmArta being ancient could be found out from certain facts.
Some Persona$ Tho#hts
:mArta#s regard Veda#s as supreme aut6ority. :in(e Is6%ara 6as (reated ours and many ot6er 1orlds, 1e 6a%e to
6um&ly respe(t 6is (reation. 8o go%ern 6is (reation, 6as gi%en aut6ority and po1er to (ertain de%atA#s. !ord
6as t6e supreme !ord 6as re%ealed us %eda#s, 16i(6 are 6is &reat6 and 6as as+ed us to 1ors6ip de%atA#s and
o""er o&lations to t6em in a 1ay and "orm t6at are a((epta&le to t6em. It is our duty to respe(t de%atA#s 16o are
a superior ra(e t6an us, 6umans. *6ile per"orming %edi( yagna#s, 1e 6a%e to in%o+e Agni de%a ()ire !ord), 16o
t6en 1ill ta+e our o&lations to all ot6er de%atA#s and t6e 8rinity. It is (ustomary to in%o+e "irst !ord 9a/es6a
&e"ore starting any yagna to remo%e t6e o&sta(les. I" 1e argue t6at !ord Fris6na or !ord :6i%a is t6e !ord o" all
and not6ing is &eyond 6is (apa(ity to grant us 16at 1e need and t6ere is not6ing t6at 6e (annot gi%e, so I 1ill
only and only 1ors6ip &y &elo%ed !ord. I" I argue in t6is 1ay, t6en e%en t6oug6 I am te(6ni(ally rig6t, 1e 6a%e to
respe(t t6e (reation o" !ord and 6a%e to 1or+ in a 1ay t6at 6e 1ants us to 1or+. .e%ata#s 6elp us maintain
e(osystem. It is &y t6eir gra(e t6at 1e get suita&le (limate, suita&le rain and seasons. *e 6a%e not rea(6ed inner
purity to an e7tend t6at our 9uru t6in+s us "it "or +arma#sanyAsa. @en(e 1e 6a%e to +eep "ollo1ing %eda#s and
1ors6ip de%atA#s and o""er our o&lations to t6em. :ome say it is a sin to 1ors6ip anya#de%atA. I 1ould not agree
1it6 t6is. Agreeing 1ould mean an insult to our &elo%ed !ord, as e%eryt6ing 1or+s a((ording to 6is 1ill. A"ter
gaining inner purity, upanis6ads as+s us to renoun(e +Amya +arma i.e. renoun(e agni meaning %edi( rig6ts.
*e s6ould not "orget t6at 9ita is a 2o+s6a :A:tra and not d6arma :A:tra. @en(e 9ita also as+s us to renoun(e all
+arma#s and duties and surrender to t6e !ord. But t6is upades6a is gi%en in (6apter 1C, 16i(6 is 2o+s6a :anyAs
GAga (B9 1C.BB). As t6e name suggests and "rom t6e (ommentary o" our A(6Arya, 1e +no1 t6at one 6as to
renoun(e %edi( rites. *e also 6a%e to renoun(e d6arma (rig6teousness, meritorious deeds) and a#d6arma (1rong
deeds, sin"ul deeds). B6aga%an in B9 =.3 says # Among t6ousands o" men, one per(6an(e stri%es "or per"e(tionR
e%en among t6ose su((ess"ul stri%ers, only one per(6an(e +no1s 2e in essen(e (tat%a). @en(e 1e (an (on(lude
Page 345 of 400
Understanding Advaita - Some Personal Thoughts
t6at only a "e1 6a%e su(6 inner purity to renoun(e %edi( rites and &e(ome sanyAsin#s, rest all 6a%e to per"orm
%edi( rites and "ollo1 d6arma.
!et us no1 (ontinue to understand 16o Adi :6an+ara 1as.
Following are the words of Kanchi Paramacharya in the sections - Adi Shankara Bhagavadpada
was not a Shaiva / Vaishnava
Adi Shankara Bhaavad"ada )as not a Shaiva, nor a Vaishnava, nor a
Shakta
Kanchi Paramacharya has given us the explanation of Advaita and SmArta Dharma. Please visit
the below link for more details
Sankara SampradAyam
Though the entire writeup is very useful, articles related to our topic are found on pages Page 13
and 14
smArta - a P*r5a vaidika dharma
To continue the above discussion, only a SmArta dharma or sampradAya is pUrNa vEdic dharma,
as it does not denigrate any other deites to claim the supremacy of the chosen deity.
Please find some notes in brief. Original content is found on the same source, i.e. Shankara
SAmpradAya, page 14
Thi# i# one of car*inal principle# of the )?*ic reli"ion %nown a# #mArthA matham$ While
*eni"ratin" the other *eity, if one# *?)athA i# claime* to be the *?)athA, then it can
not be con#i*ere* to ha)e the acceptance of )?*A$ 7oin" by thi# te#t, only we - the
#mArthA#, who follow the AchAryAl alone are p(rna )ai*I%A#$
I don't say thus. It is wrong, if I say so. It may appear as though I'm talking quite high of it,
because it is my sampradhAyam. Therefore, this is not my opinion.
?)en the opinion of the m(la puru#hA of *)aithin#, a*)aitin# an* )i#hi#tA*)aitin# -
)yA#a mahar#hi Him#elf- wa# thi#$ In the anusAsana parvA of Bharatham {Mahabharata},
when He lists out the names of five mathams, that were in existence from time immemorial,
through BhIshma pithAmahar, He says,
#An%hyam y!"a: pAncha rAthram )?*hA: pA#hupatham thathA:
In the#e, )?*hA: i# the )?*ic reli"ion< #mArtha matham of later *ay#$ It contains
Page 346 of 400
arAdhana for all dEvathAs. The triad of karma- bhakthi- gyAna also is there [*in the vEdic
religion*]. The school of thought which does the philosophical research, the SankhyA, is also a
part of that. Even the yOga sAdhana is a part of vEdic dhAyanA. All these things do exist in the
smArthA sampradhAyam also, which was rejuvenated by our AchAryAl.
In works such as SivAnandha lahari, Soundharya lahari and shatpathI sthOthram which is
addressed towards srI MahA vishnU, even our advaitha AchAryAl has accepted dvaitA and
vishistAdvaitha at different levels. In His 'yOga thArAvali', He has completely elaborated the
nuances of Pathanjala yOga. Also, He has mentioned the twenty four 'thathvAs' of sAnkhyA, at
many places, in His bhAshyAs.
Out of the five [*schools*] mentioned by VyAsar {Veda Vyasa}, the remainin" two apart from
)?*A, #An%hyA an* y!"A are pAncharAthram an* pA#hupatham.
In pAncharAthram, 1i#hnu alone i# i*entifie* a# the 7o*< while in pA#hupatham, only
Si)A i# #een a# the 7o*$ The#e #chool# *eni"rate other *eitie# an* hol* only #pecific
*eitie# a# the #upreme 7o*hea*$
A# thou"h 1ya#AchAryA T1e*a 1ya#aU wa# of the opinion that the#e two #chool# are
non-)?*ic in nature, He ha# mentione* the )?*ha matham #eparetly a# )?*hA:, an*
"roupe* the#e two a# #ampra*hAyam#, *ifferenin" from )?*A#, by ma%in" a #eparate
mention a# pAncharAthram, pA#hupatham$ Sankhyam is a mere philosophical speculation
(thathva-vAdham) only. In that, there is neither karmA; nor bhakti; nor any means to the
experience of gyAna. Though yOgA is a school held in very high esteem, there is no scope for
vaidhIka upAsanA and karma in it. Even with regards to gyAna, there is not so much clear
exposition about the 'paramAthma thathvam', as it is in upanishads.
As these four schools are 'apUrnam' in one way or the other, He has distinguished them from the
complete (pUrna) vEdA [*matham*], which possesses all the [*positive*] aspects of these
schools, by naming them separately.
Notes:
1. Words in square Brackets are that of the translator
2. Words in curly Brackets are of the author of this website.
Adi Shankara in his Gita BhASya 18.41 says that varNa is by guNa but guNa is inherited by birth.
This is the opinion of Vaishnava Acharya-s like RAmAnuja, Shreedhar Svami, etc. Hence it is not
possible that Adi Shankara would have betrayed his own svadharma. Even after taking sanyAsa,
Adi shankara would never denigrate Shiva and consider him as 'jiva' as some Vaishnava-s are of
the opinion.
We know that AchAtya has commented on Tai. Up. 1/11 about 'satyam vada, dharma cara'. Words
of great AchArya cannot be mere philosophy. They live the very life they preach. Hence it is
illogical to say that Adi Shankara did not consider Shiva as Supreme Brahman.
Page 347 of 400
Understanding Advaita - Each Form of God has Distinctive Characteristics
'a,h <orm of 9od has !istin,tive 1hara,teristi,s
Aur a(6arya in Br. 4p. B6as6ya 1.4.10 says t6at,
A"" for$s of >ods are e%ua""& !otent. #t is not that Vishnu cannot re$ove inorance and ive us 4nana, 2ut
each for$ of <ord has a distinctive characteristic.
Bra6ma J (reati%e po1er # ra3asi(, (reate t6e uni%erse
Vis6nu J preser%ati%e po1er # satt%a (satt%a preser%es), responsi&ility to prote(t and preser%e uni%erse
:6i%a J destru(tion o" 1orld, ego, ignoran(e, t6ree states o" (ons(iousness, tamas gu/a, matted lo(+s,
t6ree eyed, t6e one 6olding trident, uma#pati, &lue t6roat, 1earing elep6ant s+in, et(
9anes6 J 0emo%al o" o&sta(les
.urga H Am&a J :6a+ti or +undalini
:aras%ati J Fno1ledge
!a7mi J 1ealt6 (material and spiritual 1ealt6 16i(6 is +no1ledge)
Fali J .estru(tion o" demoni( 5ualities
:+anda J lord o" 1ar
@anuman J B6a+ti, (ourage, %alour, "ig6t against g6osts, et(
0ama J 2aryada purus6ottam
Fris6na J A+ars6anam iti +ris6na, Fris6na is -rem la6iri, anand la6iri, saundarya la6iri J 1a%e o"
attra(tion
and so on
<ord >anesh can rant $oksha, 2ut his distinctive %ua"it& is to re$ove o2stac"es.
Vais6na%as say t6at in :ri 0udram it is Vis6nu 16o is glori"ied. :ri 0udram s6ould &e interpreted in a 1ay it s6ould
&e. !et :6i%a &e :6i%a and Vis6nu &e Vis6nu. :imilar is t6e (ase 1it6 Vis6nu :a6asra /ama and A(6arya?s &6asya
on it. 86ey argue t6at :6i%a is mentioned as pure, 16i(6 (an &e applied to Vis6nu to, 6en(e it is Vis6nu alone t6at
is praised. 86ey (laim t6at :6i%a is Is6%ara &ut Vis6nu is Bra6man. 86ey do not (onsider :6i%a as supreme. :u(6
approa(6 is not (orre(t. Adi :6an+ara ne%er t6oug6t in t6e 1ay t6ey t6in+. 86e attri&ute o" ?pure one? is a
distin(ti%e attri&ute o" :6i%a.
>%en :6i%a 6as attri&utes 16i(6 are gi%en to Vis6nu. *e "ind t6em in :6i%a :a6asranama, :6i%a At6ar%a:6irs6a
and :ri 0udram. Bot6 o" t6em 6a%e (ommon attri&utes, &ut "e1 are distin(ti%e.
Page 348 of 400
But 6o1 (an attri&utes 16i(6 are generally related to :6i%a &e (onsidered as
t6at o" Vis6nu, one may as+.
*6ile I am not a sans+rit s(6olar, let us try to understand t6e reason &e6ind su(6 interpretations.
86e reason is :ans+rit and /iru+ta. /iru+ta means le7i(on. It gi%es deeper meaning to a 1ord &y "urt6er splitting
it. Ane 1ord in :ans+rit (an 6a%e more t6an one meaning. Anot6er "a(tor is 16et6er a 1ord 6as to &e (onsidered
as a proper noun or (ommon noun. A proper noun means a name o" any person. ommon noun do not point to
one indi%idual &ut is general in nature.
!et us ta+e an e7ample o" t6e 1ord ?Vis6nu?
86e 1ord Vis6nu, 16i(6 a((ording to t6e men o" learning, is rooted in ?Vi? 16i(6 means ?All -er%ading?. Vis6nu is
t6e one 16o is all per%ading. 86is is t6e meaning o" t6e 1ord ?Vis6nu?. *6en t6e 1ord ?Vis6nu? is ta+en as
(ommon noun, it is 3ust a 5uality, 16i(6 is ?All -er%ading?. @en(e, :6i%a (an &e (alled as Vis6nu. But 16en t6e
1ord ?Vis6nu? is &eing addressed to a person i.e. deity Vis6nu, 16i(6 6as a parti(ular "orm li+e 6olding sudars6an
(6a+ra, ma(e, or one 16o is !a7mi#pati, et(, 16en it 6as to &e ta+en as a proper noun. I" 1e ta+e !a7mi#pati as
(ommon noun i.e. a general name, 1e (an de%i(e anot6er meaning. !a7mi means 1ealt6. *6at is 1ealt6< It (an
&e money or 5ualities or spiritual 5ualities or %edi( +no1ledge. -ati means master or a s1ami, t6e one 16o is t6e
(ontroller. @en(e 1e (an ta+e !a7mi#pati as t6e one 16o (ontrols t6e 1ealt6. i.e. t6e gi%er or &esto1er o" 1ealt6
(;nana).
86oug6 t6is type o" interpretation (an &e done, t6e 5uestion arises # s6ould t6is type o" interpretation &e done<
i.e. is t6is type o" interpretation 3usti"ied<
As per Fan(6i -arama(6arya, Adi :6an+ara says t6at t6e 3o& o" (ommentator is to gi%e (larity to t6e %erse and
s6ould e7plain in a proper 1ay 1it6out t1isting 1ords.
86is is not to say t6at t6e 16ere%er :6i%a or Vis6nu is used, it al1ays means !ord :6an+ara 1it6 matted lo(+s or
!ord Vis6nu 16o 6as 4 arms 1it6 di""erent 1eapons li+e ma(e sudars6an (6a+ra, et(.
An e7ample o" Vis6nu &eing translated or interpreted as ?All -er%ading? and not "our armed .eity Vis6nu is
2angal :lo+a, 16i(6 is (ommonly used &e"ore starting any pu3a or Vis6nu :a6asranama or :6i%a :6asaranama.
86is slo+a is also a part o" !ag6u 2a6a9anapati -u3a.
H 4H|4 *
HH 3 H
= |3
|H|=3
Page 349 of 400
Understanding Advaita - But how can attributes which are generally related to Shiva be considered
as that of Vishnu, one may ask.
[u+lWm&arad6aram %i um
[a[i %ar a (6atur&6u3am m
prasanna %adanam d6yWyZt
sar%a %ig6n\pa[WntayZ
*ord to *ord 2eaning$
:6u+la J 16ite or pureR
Am&ara J (lot6 or s+yR
.6aram J 1earingR
Vis6num J all per%ading or omnipresentR b1c
:6as6i J moon, ra&&it or 6are, o" t6e (omple7ion o" ra&&itR b2c
Varnam J (olorR
6atur J "ourR
B6u3am J s6oulder, or a (ur%ed o&3e(t, 6en(e re"eren(e to trun+R b3c
rasanna J smiling or pleasantR
Vadanam J "a(eR
.6yayet J I meditate uponR
:ar%a J allR
Vig6na J o&sta(le or 6indran(e or &lo(+R
4pas6antaye J remo%e or a&ate or pa(i"y.
2eaning$ I meditate upon t6e !ord 9anes6a 16o is (lad in 16ite garment (d6oti), 16o is per%ading, 16o is as
&rig6t (olored as 2oon, 16o 6as a smiling "a(e, 6a%ing "our s6oulders (or 6ands), and 16o is t6e remo%er o"
o&sta(les.
8ote* 86e a&o%e %erse (an go to Vis6nu#3i as it (ontains t6e 1ord Vis6nu. @o1e%er, it is (ustomary to in%o+e
9anes6a#3i, 16ose distin(ti%e 5uality is to remo%e o&sta(les.
b1c Vis6nu is ta+en as (ommon noun. Vis6nu means t6e all per%ading.
b2c 86e 1ord ?:6as6i? means ra&&it, sin(e you see a s6ape o" ra&&it in t6e moon. .ar+ :pots in moon mean t6at
t6e (omple7ion is not pure 16ite &ut, I t6in+, it is smo+y#grey (olour. 86is (olour is related to 9anes6a.
9anes6a 3i is also (alled as d64mra%ar/a 16i(6 is smo+e#(olored#gray. @e is also (alled +r:/apingA+:a # t6e one
1it6 dar+ &lueH&la(+ Q reddis6 &ro1n Q eyes(W+ a) 86us &eing re(ogiKed as t6e Ane 1it6 dar+ &ro1nHreddis6
eyes.
Page 350 of 400
@o1e%er ?sasi? (ould also point to Vis6nu as in B9 10.21, t6e !ord says, ?o" /a+s6atra, I am moon?. @o1e%er, in
9ita it is said, ?I am 2oon?, 16ile in t6is %erse, it is said, ?:asi %ar/am? and not 3ust ?:asi?.
Any one o" Vis6nu or 9anes6a (ould &e in%o+ed &y t6is mantra.
b3c ?B6u3a? generally means 6ands, &ut it also means (ur%ed, 16i(6 resem&les to trun+.
86e mudgala purW a (a upapurW a ) lists out 32 names o" [r ga e[a#3i. Ane (alled out is d%i3a ga apati. *6en I
"irst loo+ed I said, t6is is t1i(e &orn (d%i3a), so most li+ely 2 6eads 1ill &e depi(ted o" ga e[a. Get to my surprise
d%i3a ga apati is (alled out as 4#6eaded.
@en(e t6e (onne(tion &a(+ to (atur&6u3a 16ere &6u3a is also de"ined as an elep6ant trun+. *it6 4 6eads, d%i3a m
ga apati also 6as 4 trun+s. It ( t6e 4 6eads) also sym&oliKes &ra6mW. I do not 6a%e t6e mudgala purW a in sa s+ t m
to (6e(+ t6e 1ords , yet t6e 2 &oo+s in my possession almost read t6e same$
)our#6eaded d%i3a ga apati, ?t6e t1i(e#&orn?, is moon#li+e in (olor. @olding a noose, a goad, an ola lea" s(ripture,
a sta"", 1ater %essel and a 6is 3apa &eads, @e reminds one and all o" t6e urgen(y "or dis(iplined stri%ing
Adapted "rom 1, 2 (.ue redits to respe(ted original aut6ors).
*rong interpretation o" Adi :6an+ara B6aga%adpada?s (ommentary leads to
erroneous (on(lusion
/on#ad%aitins, parti(ularly Vais6na%as, a((use Adi :6an+ara and ad%aita "or "or(ed translations and implied
meaning.
-eople tal+ a&out de%a suprema(y and denigrate one 9od &elo1 ot6er. .ue to 1rong interpretation, seeds o"
superiority and in"eriority are so1n "rom t6e %ery s6astras 16i(6 tea(6 us to renoun(e ego XXX :ame people tal+
a&out e5uality and unity.
Vais6na%as t6in+ Is6%ara and Bra6man are not e5ual. 86ey also t6in+ Bra6man is person 1it6 attri&utes and go
on to interpret Adi :6an+ara?s (ommentary on t6is &asis and in t6is pro(ess t6ey %iolate s6ruti and Adi :6an+ara?s
p6ilosop6y, 16i(6 ultimately leads to a3ata %ada, as passed on to and passed &y 9audapada(6arya. #shvara has 6
u!adhis. 6h& are the& ca""ed u!adhisC
'rah$an is attri2ute"ess, cannot 2e descri2ed, $ind and senses return 2efore reachin it. 5he& think it is
a !erson, that too fro$ Advaita )/V KKK
Page 351 of 400
Understanding Advaita - Wrong interpretation of Adi Shankara Bhagavadpada's commentary leads
to erroneous conclusion
5here is no %uestion of e%uatin an&thin with 'rah$an, as to e%uate one needs to know 2oth, o23ect
that is to 2e e%uated and the reference aainst which it is e%uated. ,ence such e%uation vio"ates shruti.
As we a"read& know the traditiona" teachin as tauht 2& our achar&a Shankara 'haava!ada is
adh&Aro!a A!avAda, which is technica""& "eads to a3ata vada.
I" 1e 6a%e a loo+ at ad6yAsa B6A:yam, an intro to :ArIri+a 2imimAmsA (Bra6ma :4tra), it tal+s a&out a%idya, it?s
reason and remo%al o" a%idya. A(6arya says t6at a%idyA is ad6yAsa, superimposition o" non#sel" upon :el"
(Atman), 16at is le"t is pure Fno1ledge i.e. %idyA meaning t6e e7perien(e o" Bra6man (not as separate entity).
86ere is no mention in 6is intro t6at t6e purpose is to esta&lis6 Vis6nu as Bra6man or gi%e supreme status to
Vis6nu or any "orm o" 9od.
*e (an "ind ad6yAsa B6A:ya 6ere (6tml # ad%aita#%edanta.org), 6ere (pd" o" 6tml at s(ri&d) and 6ere (pd" at
s(ri&d# (ommentary &y :1ami 96am&6irananda)
It (an &e sa"ely (on(luded t6at due to erroneous met6ods and 1rong interpretation o" Adi :6ana+ara? s B6asyas,
t6eir (laim t6at Adi :6an+ara 1as a Vais6na% and 6e only e5uated Vis6nu as supreme Bra6man is a "alse (laim.
>arlier 1e 6ad said t6at Vais6na%as on &asis o" Adi :6an+ara?s B6A:ya#s (laim t6at Adi :6an+ara prea(6ed
Vais6na%ism and did not ga%e t6e status o" Bra6man to :6i%a. !et us no1 ta+e a loo+ at some %erses and Adi
:6an+ara?s (ommentaries on 9ita, Fena 4p. and Vis6nu :a6asranama.
/ord Shiva and Maa Parvati is Ishvara says Adi Shankara in 6ena *"anishad
In Fena 4p. B6asya, 3.12 (9ita -ress, 9ora+6pur (@indi))
In pada &6asya, it is said (in 6indi), 3| # U|H|| 3|| | | "urt6er it says, +no1ledge (%idya) is
t6e most auspi(ious (H|||), as +no1ledge is t6e most auspi(ious.
In %a+ya#&6asya, it (ontains t6e 1ord ( 3|. t6ere is a statement (in 6indi)
( | 3 7 | 3 | (3| ( R 3 3 7| (|| # ...
It (an &e (on(luded t6at
4ma, @aima%ati means 2aa -ar%ati, (onsort o" !ord :6i%a
:6e appears in t6e "orm o" lady and s6e is o" t6e "orm o" %idya (%idya#s%arupa)
Page 352 of 400
:6e +no1s t6e trut6 (later s6e tells t6e trut6 t6at t6is 1as &ra6man 16o %anis6ed)
8o stay 1it6 sar%a9Ga Is6%ara means to &e 1it6 !ord :6i%a ##N Fno1ledge stays 1it6 !ord. 86ey &ot6
(annot &e separated. ;nana#s%arupa.
86oug6 Adi :6an+ara 6as not used t6e 1ord ?:6i%a? or ?0udra?, 6e 6as made re"eren(e to !ord :6i%a
Again, :in(e :6i%a is Bra6man real nature is "ormless, 16i(6 is s6o1n 6ere &y saying t6at ## Fno1ledge appeared
in t6e "orm o" a !ady (2aa -ar%ati). It 1as ego 16i(6 1as not allo1ing Indra to see Is6%ara. :in(e t6e in(ident is in
dramati( "orm, 6en(e t6e 1ord ?seeing? is used. 86e 1ord dars6an, t6oug6 generally is ta+en as ?seeing? a(tually
means ?to +no1? and t6e 1ord Is6%ara in t6is (onte7t, ?o" +no1ledge appearing in "orm o" a lady? (an &e ta+en as
Bra6man. @ere 6umiliation means remo%al o" ego, 16i(6 6appened to Indra, Agni and Vayu de%a(s)
It (an &e (on(luded t6at Vis6nu, :6i%a and -ar%ati (Adi :6a+ti) are one and t6e same.
/ord Shiva is Atman, Brahman and Paramatma, the s#"reme Se$f says Adi
Shankara in 9ita
35P|s =3| 3| || ( 1
|3 |! | ( s1= 1113.2311
13.23 @e 16o is t6e *itness, t6e -ermitter, t6e :ustainer, t6e >7perien(er, t6e great !ord, and 16o is also spo+en
o" as t6e trans(endental :el" is t6e supreme -erson in t6is &ody.
13.23 ... ,e is $aheswarah, the reat >od, 2ecause, as the Se"f of a"" and inde!endent, ,e is the reat
=u"er.,e is !ara$at$a, the transcendenta" Se"f, &e(ause @e is t6e :el" 16i(6 6as t6e (6ara(teristi(s o" &eing
t6e supreme *itness et(. o" (all) t6ose#&eginning "rom t6e &ody and ending 1it6 t6e intelle(t#16i(6 are imagined
t6roug6 ignoran(e to &e t6e ind1elling :el". ,e is a!i ca, a"soF uktah, s!oken of, referred to, in the
:!anisadsF iti, as, with the wordsF ',e is the indwe""in /ne, the !ara$at$a, the transcendenta" Se"f.' Ast
reads atah in !"ace of antah. So the trans"ation of the sentence wi"" 2e* 5herefore ,e is a"so referred to as
the transcendenta" Se"f in the :!anisads.#8r. *6ere is @e< 86e para6, supremR purusa6, -erson, 16o is 6ig6er
t6an t6e 4nmani"est and 16o 1ill &e spo+en o" in, ?But di""erent is t6e supreme -erson 16o is spo+en o" as t6e
trans(endental :el"? (1'.1=)R is asmin, in t6isR de6e, &ody.*6at 6as &een presented in, ?...also understand 2e to &e
t6e Fno1er o" t6e "ield? (2), 6as &een e7plained and (on(lude.
Page 353 of 400
Understanding Advaita - Lord Shiva is Atman, Brahman and Paramatma, the supreme Self says
Adi Shankara in Gita
... ( , ||3 13=| (| 3 ( 1 ||, (||| 4=3|| |
~3|| | 35P |HH H| 3 ||1 ?|s=3 ||? H 3
3 3|1 4 |< 1 ( |3 , ?3d 1= | |3 (|3| 1'11=)? 3
+|11?H7 | | @ (|3| 1312)? 3 3=13 |F| 33, 33 |HH H| ## 11
13.2311
Adi :6an+ara did (onsidered :6i%a as t6e :upreme Bra6man.
Adi Shankara&s Inter"retation of Shiva and R#dra in Vishn#
Sahasranama
)or re"eren(e, 1e (an ta+e (itions "rom Vis6nu :a6asranama :6an+ara B6asya &y :1ami 8Apasyananada in
>nglis6 or @indi 8ranslation &y 9ita -res. 9ita -ress translation (an &e "ound 6ere. 0ele%ant -age num&ers are
gi%en "or easy re"eren(e.
a) :marta interpretations$
86e names in Vis6nu :a6asranama t6at re"er to :6i%a (names U2= and UB00), L:6am&6uL (name U3C), L>esana6L
(name UB4), and L0udraL (name U114) represents !ord :6i%a only.
Based on t6is (ommonly 6eld Ad%aitin point o" %ie1 16i(6 6as &een adopted &y :martas, Vis6nu and :6i%a are
%ie1ed as t6e one and t6e same 9od, &eing di""erent aspe(ts o" preser%ation and destru(tion respe(ti%ely.
Introdu(tory %erses o" Vis6nu :a6asranama
In introdu(tion, Adi :6an+ara 6as gi%en us a 1ay in 16i(6 t6e names s6ould &e interpreted.
2ale 9ender 6as to &e ta+en as Vis6nu
)emale 9ender 6as to &e ta+en as .e%ata
/euter 9ender 6as to &e ta+en as Bra6man
:our(e$ 8ranslation &y 9ita -ress, -age '=#'C
Page 354 of 400
23 H +e:a%a
:6an+ara B6A:ya &y 9ita -ress
Adi :6an+ara in 6is B6A:ya e7plains t6e meaning o" t6e 1ord Fe:a%a in t6ree di""erent 1ays. 86e se(ond
de"inition is$
Fe:a%a is made up o" 4 1ords
?+a?, ?a?, ?isa?, ?%a?
+a J Bra6ma
a J Vis6nu
isa J 2a6ade% H :6i%a H :6an+ara H 2a6es6a H 0udra
%a J 86at 16i(6 one 6as in one?s possession, 16at is under one?s s1ay. i.e. Ane 16o (ontains in 6imsel" # !ord o"
reation, -reser%ation and .issolution is +e:a%a.
-arama(6arya upon e7plaining t6is statement says$ @e must &e -aramAtmAn
-arama(6arya also says t6at in Veda#s and -urA/a#s Bra6ma and Vis6nu are re"erred to as su(6 (+a E a) at many
pla(es.
:our(e$
-age$ 192, -art B, 86e 9uru 8radition, Fan(6i -arama(6arya
Vis6nu :a6asranama :6an+ara B6A:ya, @indi 8ranslation, 9ita -ress, -age ='#=B
At6er t1o e7planations o" t6e 1ord Fe:a%a are$
86e one 16ose +e:a (6air) is (alled as Fe:a%a
86en "ollo1s a&o%e e7planation (0e". -anini :utra '.2.109)
86e +iller or slayer o" demon Fe:I+A is (alled as Fe:a%a. )urt6er a(6arya (ites 0e" o" Vis6nu -urA/a
'.1B.23
*e (an (onne(t t6e 1ord Fe:a%a 1it6 a "amous :u&6As6ita#s 16i(6 "orms t6e essen(e o" %eda#s
L0u(6inam %ai(6itryad ri3u+util nana pat6 3us6amR
nrinam e+ogamyast%amasi pyasamarna%mitiL
L.ue to t6e di""eren(es in indi%idual dispositions, people "ollo1 di""erent pat6s, &ut you are t6e only destination
Page 355 of 400
Understanding Advaita - 23 H keSava
o" all o" t6em, 3ust as t6e sea is t6e destination o" all t6e 1atersL
A+as6at patitam toyam sagaram prati ga((6ati,
sar%a de%a namas+aram Fes6a%am prati ga((6atiL
LAll t6e 1ater "allen "rom t6e s+y goes to t6e sea,
salutations to all t6e gods rea(6es to Fe:a%a L
:our(e
2' sar%a
8ranslation &y 9ita -ress
Adi :6an+ara 16ile gi%ing e7plaining t6e 1ord (sar%a # 2') says t6at t6e says o" t6e (ause or su&stratum o"
(reation, preser%ation and destru(tion o" &ot6 3 sat (trut6) and 3 asat (unreal) is (alled as sar%a.
8ote
86is indi(ates t6at Vis6nu is attri&uteless /irgu/a Bra6man
2B H :ar%a
8ranslation &y 9ita -ress
86e destroyer o" e%eryt6ing (all 3i%a#s) is (alled as :ar%a
2= H :i%a
:an+ara(6arya?s (ommentary, >nglis6 translation &y :1ami 8apasyananda$
?86e Ane 16o is >ternally -ure. In @im (an ne%er &e any (ontamination o" t6e imper"e(tion o" 0a3as and 8amas.
]/on#appre6ension o" 0ealityO is 8amas and ]misappre6ensions o" 0ealityO (onstitute t6e 0a3as. In t6e 0eality Itsel"
t6ere (an &e neit6er o" t6em ]@e is Bra6maR @e is :i%aO, so t6e 4panis6ad de(lares o" t6e A&solute Aneness, 16i(6
is Vis6nu.?
Page 356 of 400
?Ane 16o is not a""e(ted &y t6e t6ree 9unas o" -ra+rti, :att%a, 0a3as,and 8amasR 86e Fai%alaya 4panis6ad (1.C)
says$ @e is &ot6 Bra6ma and :6i%a. In t6e lig6t o" t6is statement o" non#di""eren(e &et1een :6i%a and Vis6nu, it is
Vis6nu @imsel" t6at is e7alted &y t6e praise and 1ors6ip o" :6i%a.?
8ranslation &y 9ita -ress (page =C)
86e one 16o is pure &e(ause o" a&sen(e o" t6ree gu/a#s (in 6im) b1c is (alled as :6i%a. ?@e is Bra6ma, @e is :6i%a?,
in t6is 1ay, &y s6o1ing non#di""eren(e () &et1een t6em (all t6ree) b1c , &y praising t6e name o" :6i%a, et(, it is
t6e praise o" @ari (Vis6nu)
Ar
86e one 16o is pure &e(ause o" trans(ending t6ree gu/a#s is (alled as :6i%a....
8ote*
b1c *ords in Bra(+et are not "ound in original 8ranslation
86is (ommentary s6o1s t6at none o" t6e s6apes and "orms are true and in reality t6e trut6 is non#dual.
!ord Bra6ma represents 0a3as 9una, as 6e is reator. reati%ity is a ra3asi( a(ti%ity. !ord Vis6nu is
preser%er. :att%a -reser%es. !ord :6i%a destroyer, 16i(6 is tamasi( guna. @ere destru(tion means
destru(tion o" ignoran(e as ignoran(e is tamasi(. 8amas 9una is a A%ara/a, 16i(6 !ord :6i%a 0emo%es.
A"ter remo%ing Ignoran(e (agyana, a%idya), only %idya remains i.e. ;nana t6at ?I am Bra6man?.
0emo%er o" Ignoran(e is also (alled 9uru. @en(e it is said t6at :6i%a +ripa means 9uru Fripa. 9uru 9ita,
one is t6e most re%ered s(ripture says t6ere is no di""eren(e &et1een 9uru and :6i%a. @en(e it is said
t6at 1it6out :6i%a, one (annot &e "ree "rom duality. In ot6er 1ords t6e 1or+ o" remo%ing o" ignoran(e is
attri&uted to :6i%a.
;ro$, na$es 25+2?, it can 2e conc"uded that 2oth Vishnu and Shiva -=udra. are e0!"ained as Sau8a and
8iru8a 'rah$an. ;ro$ na$e 2?, it can 2e said that <ord 'rah$a is not different fro$ <ord Shiva and
<ord ,ari. ,ence we can sa& that there is no difference 2etween the trinit& + 'rah$a, Vishnu and
7ahesha. 5he difference is in the na$e on"& | -nA$a2heda.. 5he& are iven the na$es in re"ation to
the work which the& !erfor$ of creation, !reservation or destruction. #n other words, the one who is
creatin this wor"d is ca""ed as 'rah$a, and so on. ,ence there is no rea" difference 2etween the two.
3C H :am&6u
:an+ara(6arya?s (ommentary$
Page 357 of 400
Understanding Advaita - 38 H Sambhu
@e 16o &rings Auspi(iousness# &ot6 inner goodness and outer prosperity to @is de%otees.
:am&6u6 is one o" t6e "amous names o" !ord :i%a. By using t6is term in in%o+ing Vis6nu, &y its suggestion, it
de(lares t6at Vis6nu and :i%a are not t1o .i%ine >ntities, &ut t6ey are &ot6 mani"estations o" t6e Ane >ssential
0eality.b1c
9ita -ress 8ranslation (page CB)$
:in(e t6e !ord (reates spiritual emotion || (&6A%anA) o" 6appiness (su+6a) in (t6e 6eart o" de%otees) b2c
de%otees is (alled as :am&6u6
8otes*
b1c 86e se(ond para is not "ound in 9ita -ress %ersion.
b2c 1ords inside &ra(+et in "ound in original translation in @indi.
-age CB in 9ita -ress, 9ora+6pur -u&li(ation
B4 H| >:Ana
P86e ontroller o" all t6e "i%e 9reat >lementsj. *6en t6is term is used, >es%ara &e(omes t6e Administrator o" @is
o1n !a1 in t6e p6enomenal 1orld o" plurality. 86e e7e(uti%e "un(tion o" @is In"inite *ill, 16en mani"ested
t6roug6 @im, t6e !ord. >es%ara, is said to "un(tion as >esaana6. Ar, t6e term (an also mean Ane 16o is t6e
:upreme >es%ara#t6e -arames%ara.
9ita -ress 8ranslation (page 94)
:in(e 6e is t6e (ontroller o" pan(6ma6A&64ta#s, 6e is (alled as Is6%ara
8ote*
)rom B9 13.23, Adi :6an+ara says :6i%a is Is6%ara, 2a6es6%ara, as same attri&ute is gi%en to 2a6es6%ara. @en(e
:6i%a and Vis6nu are one and t6e same. 86ere is no di""eren(e &et1een t6em.
114 F5 0udra
Page 358 of 400
Ane 16o ma+es all people 1eep, At t6e time o" deat6 or during t6e total dissolution, t6e Ane 16o ma+es all 1eep
is 0udra6. )rom a de%oteeOs standpoint t6e same term is interpreted as t6e Ane 16o li5uidated all sorro1s is
0udra6. B6aga%an de(lares @imsel" to &e PAmong t6e 0udras, I am :an+ara ,(9eeta 6. 10, :t. 23). A((ording to
t6e Vedi( terminology t6ere are 11 0udrasR t6is ele%ent6 P0udraj is (alled as :an+ara$ :am#+aroti#iti J :an+ara6 #
PAne 16o &lesses all 1it6 Auspi(iousness (:am).j
8ranslation o" :6an+ara B6asya &y 9ita -ress (-age 104)$
Ane 16o ma+es all people 1eep, At t6e time o" deat6 or during t6e total dissolution, t6e Ane 16o ma+es all 1eep
is 0udra6. )rom a de%oteeOs standpoint t6e same term is interpreted as t6e Ane 16o li5uidated all sorro1s is
0udra6. Ar it $a& $ean that 5he cause of sorrow -cr&. and drivin it awa& is ca""ed as =udra. <in
)urana sa&s that, '5he na$e =udra is the cause of 9ukha -sorrow. i.e. dukhaka, 2ecause, the <ord
re$oves G1H the sorrow or the cause -hetu.G2H of sorrow, that is wh&, the cause of ever&thin -|
-)ara$kAra8a. <ord Shiva is ca""ed as =udra.
8otes*
b1c@ere ?t6e !ord remo%es? (an &e ta+en as ?t6e !ord uproots?
b2c ( 3 (6etu) means intention, moti%e, reason, purpose or e%en an o&3e(t. @ere it 6as to &e ta+en as (ause
'C2 H|=3 :Anta6
8ranslation adapted "rom 9ita -ress (page 1C0)
.ue to &eing indi""eren(e to t6e 1orldly pleasures, 6e is (alled as :Anta6. :6ruti says (:%. 4p. B.19) ,
-ara&ra6man is &eyond time (FAla), &eyond a(tion and is pea(e"ul (:anta6) or -aramatman trans(ends time,
spa(e and is pea(e"ul.
8ote* 2an. 4p. = says t6e same, :antam :6i%am Ad%aitam
'C4 H|=3 :Anti6
8ranslation adapted "rom 9ita -ress (page 1C1)
0enoun(ing entire ignoran(e (a%idya) is pea(e (:Anti), t6is pea(e is o" t6e nature o" Bra6man only (Bra6mar4pa).
Page 359 of 400
Understanding Advaita - 584 H|=3 SAntih
8ote* 2an. 4p. = says t6e same, :antam :6i%am Ad%aitam
B00 H :i%a
!ord /arayana is adored 6ere as :i%a6 and, at t6e same time, all Vais6na%ites repeat Vis6nu# sa6asranaama.
@uman pre3udi(es 6a%e no logi( or reason. :ri /arayana is :i%a (auspi(iousness) and t6ere is no di""eren(e
&et1een t6e t1o. PI am t6e d1eller o" Vai+unt6a, Vis6nu. Bet1een us t6ere is no di""eren(e,j so says !ord :i%a
@imsel". Vis6nu is t6e P-uri"ierj (:i%a), as @is names, 16en (6anted, and @is "orm#di%ine, 16en meditated upon,
&e(ome a means o" 5uietening t6e mind and s6arpening our per(eptions o" t6e su&tler and t6e trans(endental.
redits$ Adapted "rom post &y :6ri . :ri Vidya 0a3agopalan. :our(e
:6i%a, Vis6nu and Bra6ma are same says Adi :6an+ara in 6is Vis6nu
:a6asranama B6as6ya
)urt6er in Vis6nu sa6asranama &6A:ya Adi s6an+ara 6as said
11 L t1aya yada&6ay datta tat datta ma+6il maya , matto %i&6anatmanan dras6tu nar6asi s6an+ar , yo6am sa
t1am 3agat(6edam sade%asuramanus6am a%idyamo6itatman purus6a &6innadars6ina6a 11 ( * | ' , 33,
4=#4C)
!ord +ris6na says to lord s6i%a$ *6ate%er you gi%e a pea(e to t6is 1orld is 16at i gi%e X A s6i%am, do not (onsider
yoursel" di""erent "rom me. *6at i m , 86e same u and all t6ese de%atas asuras, sansar along 1it6 manus6yas areX
86e people 16o are deluded &y a%idya ( maya) , only t6ose (onsider a di""eren(e &et1een u and meX
3 | * |
11Vis6noranya tu pas6yanti ye ma &ram6anane%a %a, +utar+o matayo mud6a6a pa(6yante nara+en %ag6a6 , ye
(6a mud6a duratmano &innam pas6yanti mam 6are &ram6an (6a tata6 tasmat &ram6a 6atya sama t1ag6am. 11
!ord s6i%a says$ 86ose people 16o (onsider mysel" and &ram6a di""erent "rom %is6nu, t6ey e%il 1itted stupid
Page 360 of 400
people "all in 6ell and su""er sorro1.
:imilarly, 86ose 16o see &ram6a, %is6nu and mysel" di""erent, t6ey in(ure a sin same as ? &ram6a6atya ?
3 *|d | 1
>arlier it 1as said t6at :6i%a :a6asranama and Vis6nu :a6asranama 6as some (ommon names. 86e attir&utes or
properties i.e. di""erent names as(ri&ed to Vis6nu are also appli(a&le to :6i%a. 86e menaing gi%en &y :ri :6an+ara
B6aga%adpada 1ould &e appli(a&le to t6e names appli(a&le to :6i%a too.
1ommon names and some se$e,ted names in Shiva Sahasranama
8o &egin 1it6, :6i%a 1as 1idely pra(tised in an(ient times and :6ia%a sampradayas 1ere %ery popular and 1ide
spread. 86is is indi(ated &y as many as C :6i%a :a6asranama#s a%aia&le.
2a6a&6arata ## 81o %ersions Anus6asan par%a and s6anti -ar%a %ersions
!inga -urana ## 81o %ersions %erses 1.B'.'4#1BC and !- %erses 1.9C.2=#1'9
:6i%apurana #### %erses 4.3'.1#131
Vayu -urana ##### %erses 1.30.1=9#2C
Bra6manda -urana #### Verses(3C.1.1#100)
0udra Gamala 8antra %ersion.
:6i%a :a6asranama are "ound in "ollo1ing te7ts$
Belo1 is a list o" t6e te7ts in 16i(6 :6i%a :a6asranama :totras are "ound.
1. 2a6a&6arata (Anus6asanapar%a %ersion)
2. 2a6a&6arata (:6antipar%a %ersion)
3. !inga -urana (%ersion 1R (6apter B')
4. !inga -urana (%ersion 2R (6apter 9=)
'. :6i%a -urana (Fotirudra :am6ita)
B. Vayu -urana
=. Bra6manda -urana
C. .e%i 2a6a&6aga%ata 4papurana
9. -adma -urana
10. :+anda -urana
11. Vamana -urana
12. 2ar+andeya -urana
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Understanding Advaita - Common names and some selected names in Shiva Sahasranama
13. :aura -urana
14. B6aira%a 8antra
1'. B6ringiridi :am6ita
1B. 0udrayamala 8antra
1=. :6i%a 0a6asya Iti6asa
1C. A+asa Falpa 8antra
:our(e and (redits
*e 1ill ta+e some o" t6e attri&utes.
/ames o" :6i%a "rom t6e %ersion "ound in Anus6asani+a -ar%a o" 2a6a&arat6a
8ranslation &y -.0.0ama(6ander, &ased on A &6as6ya (e7planation) "or t6is 1as 1ritten &y= :ri 6at6urt6ara
/eela Fanda (alled PB6arat6a &6a%a prad6eepamj. Based on t6is :ri./.:u&ramanya Iyer (lo%ingly (alled PAnna
(elder &rot6er) &y 6is admirers 1rote a detailed interpretation in 8amil 16i(6 1as pu&lis6ed initially &y t6e
:arada -eet6am, :ringeri. !ater t6ey ga%e t6e pu&lis6ing rig6ts to 0ama+ris6na 2utt o" 2adras.
:our(e
:6i%a and Vis6nu
21'. Am Vis6nu prasAdite nama6 # *6o 6as &een pleased &y t6e de%otion o" Vis6nu
21B. Am GagnAya nama6 # *6o is o" t6e "orm o" Vis6nu
340. Am VAmanAya nama6 # *6o (ame in "orm o" Vamana, an a%at6ara o" Vis6nu
3CB. Am -it6Ama6Aya nama6 # *6o is t6e "at6er o" "at6er (*6o (reated !ord Vis6nu)
4CB. Am 2a6a /a+6aya nama # *6o 6as a %ery &ig nails (li+e /arasim6a B6aga%an) b1c
'=C. Am 4rd61aret6ase nama6 # *6o 6as t6e greatest gods li+e Bra6ma and Vis6nu as su&3e(ts
'=9. Am ;alesayAya nama6 # *6o sleeps on 1ater in t6e "orm o" Vis6nu
B21. Am Vis6/a%e nama6 # *6o is in t6e "orm o" !ord Vis6nu
B3C. Am -adma nA&6Aya nama6 # *6o +eeps t6e lotus in 6is &elly &uttonH*6o is o" t6e "orm o" Vis6nu
=C=. Am @araye nama # *6o is o" t6e "orm o" !ord Vis6nu
CC1. Am Varaya %ara6aya nama # *6o too+ t6e "orm o" Vara6a(Vis6nuOs in(arnation)
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:ome more re"eren(es are
1C. Am @araya nama # *6o destroys e%eryt6ing at time o" deluge
143. Am 0udraya nama # *6o remo%es sorro1s
220. Am -rasant6at6mane nama # *6o is as pea(e"ul as an o(ean a"ter tide
3BC. Am Is6anaya nama # *6o (ondu(ts e%eryt6ing 1it6 attention
3B9. Am Is61araya nama # *6o spreads e%eryt6ing (all per%ading)
='3. Am @araaya nama # *6o destroys sorro1
b1c In /aramsim6 -ur%a 8apaniya 4panis6ad, /arasim6a B6aga%an, 16o 6as long nails, in anot6er aspe(t, is said
to &e 4ma#-ati. In t6is 1ay t6ere is no di""eren(e &et1een 0udra, t6e one 16o ma+es 6is enemies 1eep, and
/arasim6a a%atar. !ater /arasim6a 4ttara tapaniya 4panis6ad dis(usses a&out A2, ;i%a and Bra6man. t6is
s6o1s t6at 4panis6ads do not di""erentiate &et1een Vis6nu, :6i%a and t6eir "ormless aspe(t, 16i(6 is sym&oliKed
&y A2. 2editation on A2 is al1ays a meditation on "ormless, /irgu/a Bra6man.
:6i%a and Bra6ma
3C=. Am 6at6urmu+6aya nama # *6o 6as "our "a(es 16en 6e ta+es t6e "orm o" Bra6ma
B19. Am .6at6re nama # *6o is in t6e "orm o" !ord Bra6ma
992. Am Bra6ma %ar(6asaya nama # *6o is t6e splendorous lig6t o" Bra6ma
:6i%a and Fris6na
12C. Am Fris6naaya nama # *6o is e%er 6appy
:6i%a and Furu+s6etra
B4C. Am Furu +art6re nama # *6o (reated Furu Fs6et6ra
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Understanding Advaita - Shiva and Kurukshetra
B49. Am Furu %asine nama # *6o li%es in Furu Fs6et6ra
B'0. Am Furu &6oot6aya nama # *6o is t6e Farma st6ana and 4pasana st6ana at Furu Fs6et6ra(pla(e o" duty
and meditation)
:6i%a?s 2a(ro(osmi( "orm (VirA8a :%ar4pa)
9'. Am Vis1a roopaya nama # *6o is all t6e +no1n "orms (0e"er to B9, 6apter 11 and :6i%a 9ita, 6apter =)
:ome Dualities o" :6i%a
94. Am 4mapat6aye nama # *6o is t6e (onsort o" 4ma
4C=. Am 2a6a romaya nama # *6o 6as %ery &ig 6air
4CC. Am 2a6a +esaya nama # *6o 6as long 6airs in 6is tu"t
4C9. Am 2a6a ;adaya nama # *6o 6as &id matted lo(+s
B10. Am A3ai+apad6e nama # *6o is t6e one among t6e ele%en 0udras (In 9ita B6aga%an says I am :6an+ara
among 0udras. @ere 0udra are -ranas, among t6em :6an+ara is one o" t6e most important)
B11. Am Fapaline nama # *6o is t6e lord o" 4ni%erse ((alled Fapala)
B12. Am 8risan+a%e nama # *6o is t6e a7is "or t6e t6ree 5ualities o" :at6%a, 0a3as and 86amas
B13. Am A3it6aya nama # *6o (annot &e 1on &y t6e t6ree 5ualities
B14. Am :6i%aya nama # *6o is t6e purest under any (ondition
B42. Am Analaya nama # *6o 6as limitless po1er
BB0. Am Failsa giri %asine nama # *6o li%es on Failasa 2ountain
BB1. Am @ima%ad giri amsrayaya nama # *6o possesses t6e @imalaya mountains
C02. Am 8rilo(6anaya nama # *6o is 6a%ing t6ree eyes
C0'. Am ;ada d6araya nama # *6o 6as matted lo(+s
C0=. Am Visarggaya nama # *6o is li+e a Visarga in t6e "orm o" Ard6a /arees1ara
C94. Am 8raya+s6aya nama # *6o 6as t6ree eyes
='2. Am @arinaya nama # *6o is 16ite
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:6i%a and deluge
'==. Am 2a6a +rod6aya nama # *6o is %ery angry at t6e time o" destru(tion
C1B. Am 9and6apaline &6aga1at6e nama # *6o sa%es t6e memories o" pre%ious &irt6s a time o" deluge
C1=. Am :ar%a +armana mu+t6aya nama # *6o ma+es all 3o&s(duties) rise up again a"ter t6e deluge
C1C. Am 2and6anaya &a6ulaya %aya%e nama # *6o is t6e 1ind 16i(6 (6urns li"e at t6e time o" deluge
:6i%a is e%eryt6ing
B1'. Am .an%ant6arye nama # *6o is t6e do(tor "or all diseases (.6an%antari)
B1B. Am .6ooma +et6a%e nama # *6o is in t6e "orm o" (omet
B1=. Am :+andaya nama # *6o is o" t6e "orm o" !ord :u&ra6manya
B1C. Am Vaisra%anaya nama # *6o is in t6e "orm o" F6u&era
B19. Am .6at6re nama # *6o is in t6e "orm o" !ord Bra6ma
B20. Am 6a+raya nama # *6o is in t6e "orm o" .e%endra
B21. Am Vis6na%e nama # *6o is in t6e "orm o" !ord Vis6nu
B22. Am 2it6raya nama # *6o is in t6e "orm o" :un 9od(*6o measures e%eryt6ing)
B23. Am 861as6tre nama # *6o is in t6e o" Vis1a+arma, t6e ar(6ite(t
B24. Am .ru%aya nama # *6o is in t6e "orm o" .ru%a star
B2' # Am .6araya nama # *6o is in t6e "orm o" Vasu (alled .ara
B2B. Am -ra&6a%aya nama # *6o is in t6e "orm o" Vasu (alled -ra&6a%a
B4=. Am Ge nama # *6o is o" t6e "orm o" 9oddess !a+s6mi (>> t6e !a+s6mi root)
100C. Am ;agat6e nama # *6o is t6e uni%erse itsel"
:6i%a as Bra6man
3B4. Am Bra6ma(6arine nama J *6o is one 1it6 Bra6ma
3C'. Am Bra6mane nama # *6o is %ery great
413. Am -aramaya Bra6mane nama J *6o is t6e in(ompara&le Bra6man
1001. Am -arasmai nama # *6o is 8ureya 16i(6 is &eyond sleep, t6e "ort6 state o" (ons(iousness
1002. Am Bra6mane nama # *6o is t6e ultimate trut6
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Understanding Advaita - Shiva as Brahman
1003. Am B6a+t6anaam paramayai gat6aye nama # *6o is t6e ultimate destination o" de%otees
1004. Am Vimu+t6aya nama # *6o is (ompletely "ree o" &onds
100'. Am 2u+t6a t6e3ase nama # *6o is t6e lig6t 16i(6 is deta(6edH*6o does not 6a%e a &ody
:6i%a as -aramAtmAn
104. Am -aramaya mant6raya nama # *6o is personi"i(ation o" p6ilosop6i(al trut6.
:ome ot6er %ersions o" :6i%a :a6asranama 6as names li+e amu+6Aya nama6, meaning one 16o 6as no "a(e i.e.
1it6out any "orm. 86e meaning o" ?amu+6a? (an &e ?one 16o is "ormless?.
:6i%a and !inga
3CC. Am 2a6alingaya nama # *6o is t6e great !inga
3C9 Am 6aru lingaya nama # *6o is pretty
390. Am !ingad6ya+s6aya nama # *6o presides o%er in t6e "orm o" !inga
86us, it (an &e (on(luded t6at :6i%a and Vis6nu are one and t6e same.
'efore Shiva Sahasrana$a 2eins i.e. in )oorva 'haa + Aar"& )art , in the 2einnin verses 'heesh$a
sa&s that 7ahadev is )ara2rah$an, he is )urusha and throuh his !ower, he $akes )urusha and )rakriti
active -7', 13*14*3+6. .
B6ees6ma 4%a(6a$#
Bra6ma Vis6nu suresaanaam srus6taa (6a pra&6ure%a (6a,
Bra6maadaya pisa(6aant6a yam 6i de%a upasat6e. 4

@e is t6e one 16o (reated Bra6ma, Vis6nu and ot6er de%as,
@e is t6eir !ord and 6e is 1ors6ipped &y,
Bra6ma , de%as, g6osts and ot6ers.

Page 366 of 400
-ra+rut6eenaam parat61ena purus6asya (6a ya para,
6int6yat6e yo yoga%id6&6i ris6i&6i 86at61a dars6i&6i.,
A+s6aram !ara 'rah$a asa(6a sadasa(6a ya. '

@e is greater t6an nature and t6e mas(uline (on(ept,
@e is &eing meditated upon &y great sages 16o +no1 t6e trut6,
@e is t6e (ausal uni%erse, (ause as 1ell as t6e e""e(t.

-ra+rut6im !urusha$ (6ai%a +s6o&6ayit61a ts1at6e3asa,
Bra6mana masru3at6 t6asmad .6e%a d6e%a pra3apat6i. B

@e 16o is t6e 9od o" gods and 9od o" all &eings,
86roug6 6is po1er desta&iliKes -urus6a and nature ,
And (reates Bra6ma out o" it.
:our(e
Adi Shankara Praises /ord Shiva as Para Brahman in !akshinam#irty
Stotram
.a+s6inamurty (.a+s6inamoorty) :totram is undou&tedly Adi :6an+ara?s 1or+, as it i (ommented &y 6is dire(t
dis(iple :ure1ara(6arya &y t6e title ?2ansollasa?. A"ter reading t6e %erses it 1ill &e (lear t6at Adi :6an+ara did
(onsidered !ord :6i%a as :upreme Bra6man.
H|3 13|
.a+s6inamurt6y :totram
|
||F| 3 3 |
8| 3 q #| H 3 8 1
H| =5 H3 =5|3
1||| 3 H|3 |s |
2auna#Vyaa+6yaa -ra+attita -ara#Bra6ma#8att%am Gu%aanam
Varssisstt6aam#8e Vasad 0ssigannau6 Aa%rtam Bra6ma#/isstt6ai6 M
Aa(aaryeba#Icndram Fara#Falita in#2udram#Aananda#2uurtim
:%a#bAcatmaaraamam 2udita#Vadanam .a+ssinnaamuurti#2iidde MM
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Understanding Advaita - Adi Shankara Praises Lord Shiva as Para Brahman in Dakshinamuirty
Stotram
2eaning$
1$ -Sa"utations to Sri 9akshina$urth&. 6hose A0!osition throuh )rofound Si"ence is Awakenin the
1now"ede of the Su!re$e 'rah$an in the ,earts of ,is 9isci!"esR *6o is @imsel" Gout6"ul ...
2$ ... &ut is :itting :urrounded &y Ald and 9reat :ages 16o are .e%oted to Bra6man,
3$ 86e @ands o" t6e :upreme :piritual 8ea(6er is )orming t6e in#2udra (gesture o" t6e Fno1ledge o" Bra6man)
and *6ose Appearan(e is :till and Bliss"ul,
4$ *6o is 0e3oi(ing in @is A1n :el" 16i(6 is re"le(ted on @is Bliss"ul )a(eR :alutations to :ri .a+s6inamurt6y.
13|
7?||3 ~ H|=3 3
?=| || 4(|{ 3 | 5| 1
|H| 3 4| 1|||
31 | 3 |H|3 ||
Vis6%am .arpanna#.rs6yamaana#/agarii#8ulyam /i3a#Antargatam
-as6yann#Aatmani 2aayayaa Ba6ir#I%oba#4cd&6uutam Gat6aa /idrayaa M
Ga6 :aa+ssaat#Furute -ra&od6a#:amaye :%a#bAcatmaanam#>%a#Ad%ayam
8asmai :6rii#9uru#2uurtaye /ama Idam :6rii#.a+ssinnaamuurtaye MM1MM
2eaning$
(:alutations to :ri .a+s6inamurt6y *6o A1a+ens t6e 9lory o" t6e Atman 1it6in us t6roug6 @is -ro"ound :ilen(e)
1.1$ 86e >ntire *orld is !i+e a ity :een 1it6in a 2irror, t6e :eeing 6appening 1it6in Ane?s A1n Being,
1.2$ It is a *itnessing 6appening 1it6in t6e Atman, (t6e *itnessing) o" t6e >7ternally -ro3e(ted *orldR -ro3e(ted
&y t6e -o1er o" 2ayaR As i" a .ream in :leep,
1.3* /ne A0!eriences this 9irect"& -this )"a& of 7a&a. durin S!iritua" Awakenin within the 8on+9ua"
A0!anse of /ne's /wn At$an,
1.4$ :alutations to @im, t6e -ersoni"i(ation o" Aur Inner 9uru *6o A1a+ens 86is Fno1ledge t6roug6 @is
-ro"ound :ilen(eR :alutation to :ri .a+s6inamurt6y.
sour(e
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Adi Shankara Bhaavad"ada on 2M, Shiva and Paramatma in
Mand#kya *"anishad
:ans+rit (ommentary &y Adi :6an+ara B6aga%adpada
|. 3.
=37|1| 3 3 1
|H3 H|T|1||| 33 1
3 7 H|=3H , H 33|s 3 ~(3 1
3 3 =3 3|||HH|3 1
H| 7 3 3||
@indi 8ranslation &y 9ita -ress
=37| 1|| (H|T3 H 1| ||)# || 3 | |, 4 |H
| H|T3 H 1|| (1| )# || | 43H|| H|3| ( 1
|H ( H|=3 || || ( R 4| ( 3 |3 ~ (3 ( , H H ( 1
3 3 || 3 | |3 ( R 4| ( 3|3 (||H 3| || HH ( 1
(| H| ( (| 7|3 ( 1
-age '=3 in H| | 3q
>nglis6 8ranslation
86e ones 16o 6a%e ego o" d6arma or attri&utes o" t6ree states o" (ons(iousness (1a+ing, et(), t6eir d6arma#s are
negated (pro6i&ited), no1
By saying ]-rapa((Apa:amamO et(, t6e a&sen(e o" d6arma o" 1a+ing state, et( are &eing told.
86is is t6e reason 16y 6e is H|=3 (:anta, pea(e"ul) meaning 6e is || (a%i+Ari, 1it6out any (6ange)R and
sin(e it is 3 (ad%aita, non#dual) meaning "ree "rom duality o" di""eren(e, 6en(e 6e is H (:i%a)
@e is &elie%ed to &e t6e "ort6 state 3 (turya)R &e(ause t6is e7traordinary "ort6 state is di""erent "rom t6e t6ree
| (pAda#s) i.e. #3# (A#4#2) (in earlier %erses).
86is is H| (Atman), and only 6e is "it to &e +no1n (1ort6y o" +no1ing) (7|3a, ;nAta%ya)
8ote*
86is %erses gi%es us unity o" :6i%a and Atman
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Understanding Advaita - Adi Shankara Bhagavadpada on OM, Shiva and Paramatma in Mandukya
Upanishad
Anot6er %erse 1ill ma+e t6ings more (lear.
Adi :6an+ara(6aryaOs (ommentary on 9.F. 1.29, 16i(6 (omes a"ter 2an. 4p. 12
:ans+rit (ommentary &y Adi :6an+ara B6aga%adpada (page '9B)
3|H| H 1
|| | |F|3| 3| | 31 |= 1
@indi 8ranslation &y 9ita -ress
3| 3H1| (| | (| ( H (H) ( 1 | |F| | ( H | H H|| (
( | | 3| |H| (| ? (
>nglis6 8ranslation
.ue to t6e %ery reason o" &eing t6e su&stratum o" t6e entire duality (uni%erse) 6e is :6i%a (t6e auspi(iousness).
Anly t6e one 16o +no1s (realiKes) A2, in t6e 1ay it is de"ined 6ere, is t6e (ontemplator o" t6e :upreme
Bra6man, and due to t6is reason, only 6e is (alled as ]2uniO, t6e great seer, great saint.
8ote*
I" :6i%a is not supreme or i" A2 is not supreme, t6en &y (ontemplating on A2, one (annot realiKe Bra6man. A2
represents Bra6man. 86e "ort6 state o" A2, 16i(6 is silen(e, is not6ing &ut Bra6man. 86e t6ree states (onne(ted
1it6 A#4#2 arise "rom and rest in t6is "ort6 state. A2 is (ontroller o" e%eryt6ing. A2 is t6e (reator o" e%eryt6ing.
It (an &e (on(luded t6at :6i%a is :upreme Bra6man, :6i%a is Atman, :6i%a is ]AmO+ara. As :aguna Bra6man
(Is6%ara), :6i%a (rudra) is 4mapati, t6e 6us&and o" -ar%ati (4ma). :6i%a is +no1ledge.
Adi Shankara Bhaavad"ada Praises Shiva (Sham(ho) as Ishvara and
,onfirms non-d#a$ity )ith the /ord
:6ri :6an+ara .ig%i3ay &y 2Ad6a%a VidyAra/ya s1AmI, in Bt6 :arga slo+a 41 says,
Page 370 of 400
|113s( (7*|s1 H| H|313sH| H|7*| 7P 1
1|ss=|7*| | 3| H|U | # |
A :6am&6o X "rom :arIra#&6a%a i.e. "rom standpoint o" p6ysi(al &ody, I am your ser%ant, in t6at manner, A
8rilo(6ana (!ord :6i%a) X "rom ;i%a#&6a%a I am your part (Ans6) and you are my ans6i (16ole). A t6e Atman o" t6e
16ole 3agat (4ni%erse) X "rom Atma#&6a%a, I am not di""erent "rom you (a&6inna, a#&6inna, &6inna J di""erent). In
t6is 1ay, my intelle(t de(ides (is determined), in %ie1 o" all s6astras
In simple 1ords$
1. )rom :arira B6a%a, I am ser%ant o" !ord :6i%a
3. )rom Atma B6a%a, I am not di""erent "rom you.
Adi Shankara Bhaavad"ada Praises e."$ains 5amah Shivaya in Shiva
Pan,hAkshara Mantra
(-admapadA(6arya 6as 1ritten s6ort (ommentary in Adi :6an+ara?s :6i%a a-an(A+s6ara :totra. @en(e t6is
6ymm is aut6enti(.)
71F| H||
|(13| |3| 1
| | 4|
31 || H| ||
Ga3nya#:%aruupaaya ;attaa#.6araaya
-inaa+a#@astaaya :anaatanaaya M
.i%yaaya .e%aaya .ig#Am&araaya
8asmai Ga+aaraaya /ama6 :6i%aaya MM'MM
2eaning$
'.1$ (:alutations to @im) *6o is t6e >m&odiment o" Ga3na (:a(ri"i(e) and *6o 6as 2atted @airs,
5.2* 6ho has the 5rident in ,is ,and and 6ho is Aterna",
'.3$ *6o is .i%ine, *6o is t6e :6ining Ane and *6o 6as t6e )our .ire(tions as @is lot6es (signi"ying t6at @e is
e%er )ree,
'.4$ :alutations to t6at :6i%a, *6o is represented &y sylla&le LGaL,
Page 371 of 400
Understanding Advaita - Adi Shankara Bhagavadpada Praises explains Namah Shivaya in Shiva
PanchAkshara Mantra
86e "i"t6 sylla&le o" t6e -an(6a+s6ara mantra L/a#2a#:6i#Va#GaL.
sour(e
86e one 16o is eternal is only one, Bra6man. Aur a(6arya in :6i%a -an(6a+s6ara :totra praises !ord :6i%a only
and e7plains t6e meaning o" t6e -an(6A+s6ara mantra /a 2a :6i Va Ga /ama6 :6i%aya).
Adi Shankara Bhaavad"ada in Veda Sara Shiva Stavan "raises Shiva as
s#"reme
Veda :ara :6i%a :ta%an is &eing a((epted &y many as aut6enti( 1or+ o" Adi :6an+ara B6aga%adpada
a3a2 s6aas6%ata2 +aar/a2 +aara/aanaa2
s6i%a2 +e%ala2 &6aasa+a2 &6aasa+aanaam.6 .
turiiya2 tama@paaramaadyanta6ina2
prapadye para2 paa%ana2 d%aita6inam.6 .. =..
a3a2 J a3anma J 1it6out any &irt6
:A:%ata2 J sanAtana J eternal, permanent
+Ar/a2 +Ara/AnA2 J t6e (ause o" t6e (ause
:i%a2 J 2angal s%ar4pa J Auspi(iousness or o" t6e nature o" auspi(iousness
+e%ala2 J t6e one and only one
(:i%am +e%alam (an &e ta+en as, 16ose nature is only auspi(iousness)
&6Asa+a2 &6Asa+AnAm.6 J !ig6t o" t6e !ig6ts
turIya2 J t6e "ort6 state or &eyond 3 states o" (ons(iousness (1a+ing, dream, deep sleep), (ompare it 1it6 "ort6
state o" A2, 2an. 4p. =, 12
tama@pAramAdyanta6ina2 J tama@, parama, and6a 6ina J a&o%e ignoran(e or t6e one 16o is &eyond t6e
dar+ness o" ignoran(e
prapadye para2 J 1it6out end
pA%ana2 J pa%itra J pure or one 16o is puri"ying
d%aita6inam.6 J d%aita 6ina.6 J 1it6 duality i.e. non#dual, one 1it6out se(ond
I praise t6at most 6oly 9od,
*6o does not 6a%e any &irt6,
Page 372 of 400
*6o is permanent,
*6o is t6e (ause o" all (auses,
*6o is one and only one
*6o is pea(e"ul,
*6o is t6e lig6t o" all lig6ts,
*6o is t6e "ort6 state o" (ons(iousness,
*6o is &eyond ignoran(e
*6o does not 6a%e eit6er end or &eginning,
*6o is pure
And 16o is o" non#dual.
@ere too t6e !ord is eulogiKed as t6e non#dual Bra6man.
Mana$ S$oka in Shiva or Vishn# Sahasranam "oints to 9anesha
H 4H|4 *
HH 3 H
= |3
|H|=3
[u+lWm&arad6aram %i um
[a[i %ar a (6atur&6u3am m
prasanna %adanam d6yWyZt
sar%a %ig6n\pa[WntayZ
*ord to *ord 2eaning$
:6u+la J 16ite or pureR
Am&ara J (lot6 or s+yR
.6aram J 1earingR
Vis6num J per%ading or omnipresentR b1c
:6as6i J moon, ra&&it or 6are, o" t6e (omple7ion o" ra&&itR b2c
Varnam J (olorR
6atur J "ourR
B6u3am J s6oulder, or a (ur%ed o&3e(t, 6en(e re"eren(e to trun+R b3c
rasanna J smiling or pleasantR
Page 373 of 400
Understanding Advaita - Mangal Sloka in Shiva or Vishnu Sahasranam points to Ganesha
Vadanam J "a(eR
.6yayet J I meditate uponR
:ar%a J allR
Vig6na J o&sta(le or 6indran(e or &lo(+R
4pas6antaye J remo%e or a&ate or pa(i"y.
2eaning$ I meditate upon t6e !ord 9anes6a 16o is (lad in 16ite garment (d6oti), 16o is per%ading, 16o is as
&rig6t (olored as 2oon, 16o 6as a smiling "a(e, 6a%ing "our s6oulders (or 6ands), and 16o is t6e remo%er o"
o&sta(les.
b1c Vis6nu is ta+en as (ommon noun. Vis6nu means t6e all per%ading. 9anes6a is (alled as t6e remo%er o"
o&sta(les. It is (ustomary to in%o+e 9anes6a &e"ore starting any 1or+s.
b2c 86e 1ord ?:6as6i? a(tually means ra&&it, sin(e you see a s6ape o" ra&&it in t6e moon. .ar+ :pots in moon
mean t6at t6e (omple7ion is not pure 16ite &ut, I t6in+, it is smo+y#grey (olour. 86is (olour os related to
9anes6a.
9anes6a 3i is also (alled as d64mra%ar/a 16i(6 is smo+e#(olored#gray. @e is also (alled +r:/apingA+:a # t6e one
1it6 dar+ &lueH&la(+ Q reddis6 &ro1n Q eyes(W+ a) 86us &eing re(ogiKed as t6e Ane 1it6 dar+ &ro1nHreddis6
eyes.
@o1e%er ?sasi? (ould also point to Vis6nu as in B9 10.21, o" /a+s6atra, I am moon.
Any one o" Vis6nu or 9anes6a (ould &e in%o+ed &y t6is mantra.
b3c ?B6u3a? generally means 6ands, &ut it also means (ur%ed, 16i(6 resem&les to trun+.
86e mudgala purW a (a upapurW a ) lists out 32 names o" [r ga e[a#3i. Ane (alled out is d%i3a ga apati. *6en I
"irst loo+ed I said, t6is is t1i(e &orn (d%i3a), so most li+ely 2 6eads 1ill &e depi(ted o" ga e[a. Get to my surprise
d%i3a ga apati is (alled out as 4#6eaded.
@en(e t6e (onne(tion &a(+ to (atur&6u3a 16ere &6u3a is also de"ined as an elep6ant trun+. *it6 4 6eads, d%i3a m
ga apati also 6as 4 trun+s. It ( t6e 4 6eads) also sym&oliKes &ra6mW. I do not 6a%e t6e mudgala purW a in sa s+ t m
to (6e(+ t6e 1ords , yet t6e 2 &oo+s in my possession almost read t6e same$
)our#6eaded d%i3a ga apati, ?t6e t1i(e#&orn?, is moon#li+e in (olor. @olding a noose, a goad, an ola lea" s(ripture,
a sta"", 1ater %essel and a 6is 3apa &eads, @e reminds one and all o" t6e urgen(y "or dis(iplined stri%ing
Adapted "rom 1, 2 (.ue redits to respe(ted original aut6ors).
Page 374 of 400
Adi Shankara e0#ates Atman )ith (oth Vishn# and Shiva in Vivek
1h#damani
86e aut6ors6ip o" Vi%e+ 6udamani is disputed, t6oug6 all agree t6at it is t6e &est -ra+ara/a grant6 and is
ne(essary "or e%ery aspirant to study. It "ully (omplies 1it6 t6e ad%aita p6ilosop6y. 86e poeti( &eauty ma+es
some to t6in+ t6at it is (omposed &y Adi :6an+ara. >%en t6oug6 it is (onsidered as 1ritten &y later a(6aryas, 16o
6old 6is name, t6ey 1ill also not prea(6 anyt6ing t6at is against t6e (ore p6ilosop6y o" Adi :6an+ara?s ad%aita
%edanta
Adi :6an+ara B6aga%adpada says 6is %i%e+a(4 Ama/i , 49't6 [lo+a $ d
nWrWya o?6a nara+WntW+o?6a m m
purWnta+o?6a puru o?6am#[a M m
a+6a a#&od6o?6ama[e a#sW+ d
nir %aro?6a nira6a (a nirmama MM m m
86is says,
nWrWya a I am (o?6am is J a6am) , t6e destroyer o" nara+a I am. 86e destroyer o" (tri) purW ( or t6e 3 (ites o" t6e
asura#sR t6is 1as tripurWnta+a or [i%a) I am. 86e :upreme ([a) person (puru a) I am.
I am 16oleH(omplete(a+6a a) +no1ledge (&od6a), t6e 1itness (sW+ in) o" all (a[e a) I am (o?6am). I am not d
su&3e(t to anot6er ruler (nir %aro or nir# %ara) R I am 1it6out ?I? (nira6a ) and ((a) I am 1it6out ?mine? or ?me? m
(nirmama ).
Brahma, Vishn# and Shiva a""ear to (e different d#e to mAyA says Adi
Shankara in mAyA "an,hakam
MAyA Panchakam sings glory of mAyA, as she is responsible for making the Brahman appear as
different identities, makes it appear as if jiva is different than Brahman and infusing the sense 'I
am Brahman' and 'I have VairAgya' in the heart of Seeker who is under ignorance. The last verse
of mAyA pamchakam says
vidhiharihara vibhedmapyakhade
bata viracayya budhnapi prakmam
bhramnayati hariharavibhedabhvn
aghaitaghaanpayas my.(5)
MVyV which i# #%ilful in accompli#hin" the impo##ible *elu*e#, ala#, )ery much Harim
Page 375 of 400
Understanding Advaita - Brahma, Vishnu and Shiva appear to be different due to mAyA says Adi
Shankara in mAyA panchakam
Hara, an* other#, thou"h wi#e, by intro*ucin" the *i#tinction# of ,rahmV, Hari an* Hara
in the unitary reality$
PraSnottara Ratna MA$ikA defines )ho is the s#"reme 9od
The authorship of Prashnottara RAtna MAlikA is disputed, with many scholars arguing that some
verses may be a later interpolation. However, in any case, it is extremely useful for beginners, and
for those who wish to get aquinted with Advaita. We cannot expect that Adi Shankara's successors
have manipulated their AcArya's grantha. Even if we say that there might be an interpolation, still
they would not have written what is not taught by AcArya. Please find a few verses in which
AcArya explains how is Shiva, Hari and Supreme God. Words in bracket indicat the number of
quesition.
0rai#in" 9or* Shi)a
55. Who is said to be the world Preceptor (Jagadguru)? (138)
Lord Shiva .
55. From where one gets knowledge? (Whence Knowledge) (139)
Lord Shiva (ShivAdeva).
56. How can one get Release? (140)
By devotion to Lord Mukunda (Vishnu)
56. Who is Lord Mukunda.? (141)
He who takes us across Ajnana (ignorance).
61. Who is to be contemplated by Brahmana? (159)
Shiva who is in Gayatri, Agni and Surya
0rai#in" ,rahman - Self
61. What is there is Gayatri, Sun, Agni and Shiva (160)
Page 376 of 400
It is the reality
62. Who is the Self of all deities (163)
A wise man (BrahmaNa) who is endowed with Knowledge and action
0rai#in" 9or* Hari
79. What should be spoken by men?
The name of Hari.
96. What is rarely obtained by man?
Devotion to Hari.
1e*a# create* from !M
66. From where were Vedas created? (175)
From the letter Om.
Who i# the Supreme 7o*hea*
65. Who is the Godhead? (172)
It i# Supreme 9or* who i# .combination of/ Shan%ara an* NArAyaNa
.San%aranArAyaNa/$
Ado"tin of !o#($e Standards (y Riva$ S,hoo$s
Vais6na%a#s, 16ile 6istori(ally trying to pro%e aut6enti(ity o" any s6ruti, (onsider s6ruti under analysis as
aut6enti( i" :ri 2ad6usudan :aras%ati, :ri VidyAra/ya :1ami, :ri Appayya .i+s6ita, and ot6er popular
(ommentators li+e ;nanottam, :adAnanda, /eel+ant6a, Anandgiri, et(. *6en it (omes to analyKing t6e (ore
p6ilosop6y o" Ad%aita, t6ey separate t6em "rom Adi :6an+ara, saying t6ey t6ey di""er t6e main a(6arya "rom 6is
(ore tea(6ings. I" t6ey (ould not understand t6e (ore (on(epts, t6en on 16at &asis t6e re"eren(es (ited &y t6ese
re%ered p4r%A(Arya#s ma+e a s6ruti aut6enti(< :u(6 an argument t6at At6er A(Arya#s li+e 2ad6usudan :aras%ati
and Appayya .i+s6ita de%iated "rom t6e main tea(6ings is not a((epta&le. 86oug6 t6ey 6a%e t6eir o1n
Is68ade%ata#s and some 1ere per"orming %edi( Farma Fand li+e Appayya .i+s6ita, Ad%aita ne%er re3e(ts t6em.
86e "inal state is Ad%aita only. 86ey are only pro3e(ting anot6er alternati%es as to 6o1 one (an rea(6 Ad%aita &y
&eing a 1ors6ipper o" a deity. In ot6er 1ords t6ey 6a%e &lended .eity 1ors6ip 1it6 Ad%aita. :in(e Ad%aita does
not re3e(t &6a+ti, &ut a((epts it as an important step "or inner puri"i(ation, t6ese a(6arya s6ould not &e &lamed.
86ey re(on(iled t6e di""eren(es &et1een %arious se(ts, t6ere&y &ringing in pea(e and 6armony. Adopting dou&le
standards is not a good 6a&it, as on(e you (onsider t6em as an aut6ority o%er su&3e(t due to t6eir +no1ledge and
on ot6er 6and, you &lame t6em t6at t6ey 6a%e not understood (ore p6ilosop6y o" Ad%aita.
As time passes ne1 situations arise, 16i(6 6a%e ne%er o((urred earlier. 86is means "inding ne1 solutions, 1it6out
Page 377 of 400
Understanding Advaita - Adopting of Double Standards by Rival Schools
(ompromising t6e (ore p6ilosop6y. :aints tea(6 +eeping t6e (ondition and (ir(umstan(es in mind. @en(e t6ese
people (annot &e &lamed.
:ome say t6at t6e son o" :ri VAlla&6A(Arya, :ri %i886ale:a studied under :ri 2ad6usudan :aras%ati.
2Ad6%A(Arya?s p4r%a pit6Ad6ipati 1as a e+a .andi :anyAsin. :ri 6aitanya 2a6apra&6u 1as gi%en mantra
.i+s6a &y d%aita a(6arya Is6%ara -uri, and :AnyAsa .i+s6A &y a e+a .andi :anyAsin m Fesa%a B6arat6i.
Vais6na%a#s re%ere 1or+s &y Appayya .i+s6ita. Vais6na%as 6a%e adopted t6e /aya#2ayu+6a#2ali+a as t6eir
manual "or study, and t6e 2ad6%as t6e /aya#2u+ta%ali.
5on-!#a$ity of Shiva-Vishn# stated (y Madh#s#dan Sarasvati
2ad6usudan :aras%ati, a great Fris6na B6a+ta and an Ad%aitin 6as 1ritten a dual (ommentary on :6i%a 2a6imna
:totra, one praising !ord :6i%a and one -raising !ord Fris6na, t6ere&y indi(ating t6eir nonduality.
:ri 2ad6usudan :aras%ati 6as also s6o1n non#duality o" :6i%a#Vis6nu (i.e. :6i%a#Vis6nu a&6eda in 6is 9ita
(ommentary &y t6e name 9u.6Art6a dipi+A.
@ere is an e7(erpt &y a mem&er o" Ad%aita#%edanta.org 2ailing !ist, :6ri Anand @udli 3i
2ad6usudana :aras%ati 6as 1ritten a masterly (ommentary on t6e :6i%a 2a6imna stotra. A spe(ial "eature o"
t6is (ommentary is t6at 2ad6usudana 6as interpreted t6e %erses o" t6e 6ymn as &eing addressed to &ot6 :6i%a
and Vis6nu. @e interprets a %erse as a praise o" :6i%a and t6en goes on to s6o1 6o1 it (an &e interpreted as a
praise o" Vis6nu also. @e says$ L6ari#s6an+arayo@ stutistayora&6eda3nAnAya#a&6ipretAL, t6e prayer is addressed
to &ot6 @ari (Vis6nu) and :6an+ara (:6i%a) to (on%ey t6e realiKation t6at &ot6 (@ari and :6an+ara) are non#
di""erent "rom ea(6 ot6er.
)or e7ample, in t6e "irst %erse, last line, t6e 1ords Lstotre 6araL (an &e split as Lstotre 6araL in 16i(6 (ase @ara
(:6i%a) is &eing addressed. 2ad6usudana e7plains t6e 1ord L6araL as Lsar%A/i du@+6Ani 6aratIti 6ara@L,
meaning 6ara (:6i%a) is Ane 16o remo%es all sorro1s. Alternati%ely, Lstotre 6araL (an &e ta+en as a sand6i o"
LstotreL and La6araL, in 16i(6 (ase, La6araL is &eing addressed. *6o is La6araL< 2ad6usudana e7plains$ 6aratIti
6ara@ sa26artA, tad%irudd6o a6ara@ pAlayitetyart6a@L, 6ara means .estroyer, :6i%a and a6ara means t6e
opposite # t6e -rote(tor, Vis6nu. Alternati%ely, as 2ad6usudana says$
|s( (| , | | H+| 13 3| ( H+|31
H+|3|=|H+| 13 7 |H*|3 | 4| 1
Page 378 of 400
Ar, a6ara means Ane 16o 6as parA or la+:6mI. :in(e @e is la+:6mIpati (Vis6nu, t6e lord o" la+:6mI), it is
appropriate t6at @e is &eing addressed as Ane 16o destroys t6e de%otee?s ala+:6mI, mis"ortune or po%erty.
:our(e
on(luding @is 9ita (ommentary on 1't6 (6apter o" 9ita, :ri 2ad6usudana :ara%ati says$
%a2s6ii%i&64s66ita+araanna%aniiradaa&6aatpiitaam&araadaru/a&im&ap6alaad6aros6686
at.6
M
p4r/edusundaramu+6aadara%indanetraat+0di:6/aatpara2 +imapi tatt%ama6a2 na 3aane
MM
I do not +no1 any reality ot6er t6an +ris6na 16ose 6ands are adorned 1it6 a
"lute, 16ose lustre is li+e t6at o" a rain#(loud, 16o 1ears a yello1 (lot6,
16ose lips are reddis6 li+e t6e Bim&a#"ruit, 16ose "a(e is &eauti"ul li+e
t6e "ull moon, and 16ose eyes are li+e lotuses.
sadaa sadaanandapade nimagna2 mano mano&6aa%amapaa+aroti M
gataagataayaasamapaasya sad6a@ paraaparaatiitamupaiti tat%am.6 MM
86e mind t6at is e%er merged in t6e state o" (onstant Bliss remo%es (all)
mentations, (and) &y eradi(ating t6e sorro1s (onse5uent on (repeated) &irt6s
and deat6s it attains at on(e t6e 0eality trans(ending (ause and e""e(t.
s6ai%a@ sauras6(6a gaa/es6aa %ais66/a%aa@ s6a+tip43a+aa@ M
&6a%anti yanmayaa@ sar%e so6amasmi para@ s6i%a@ MM
I am t6at supreme Auspi(ious Ane in 16om get identi"ied all t6e "ollo1ers o"
:6i%a, o" t6e :un, o" 9anes6a, o" Vis6nu, and t6e 1ors6ippers o" :6a+ti.
:our(e
>%en a great Fris6na B6a+ta 6ig6ly re%eres :6i%a. Ad%aitins do not 6a%e any (las6 1it6 any deities. *e (onsider all
deities as mani"estations o" :upreme 0eality.
Page 379 of 400
Understanding Advaita - Non-Duality of Shiva-Vishnu in Suta SamhitA of Skanda PurANa
5on-!#a$ity of Shiva-Vishn# in S#ta SamhitA of Skanda P#rA5a
9reat 2uni, :ri VidyAra/ya :1ami (mAd6a%A(Arya, di""erent "rom d%aita 9uru 2Ad%A(Arya), along 1it6 6is
Brot6er :ri :AyanA(Arya, 6as 1ritten aut6enti( (ommentary on all "i%e %eda#s. :ri VidyAra/ya :1ami 6as also
1ritten a (ommentary on :uta :am6ita, a part o" :+anda -urA/a. It is said t6at :uta :am6itA 1as also re%ered &y
Adi :6an+ara. 86is re"le(ts t6e (ore idealogy o" ad%aita.
@ere is an e7(ept$
L!isten 1it6 "ait6, A sages, to 16at I say as to t6e trut6 o" t6e %arious pat6s. Vedas, .6armasastras, -urana,
B6arata, Vedangas and minor VedasR Fami+a and ot6er agamasR Fapala and !a+ula in all t6eir %arietyR t6e
-asupata, :oma, B6aira%a and ot6er agamas 1it6 t6eir 6undred %arieties$ Vais6na%a and Bra6ma agamasR t6e
agamas o" t6e Budd6as and t6e Ar6atsR !o+ayata, and t6e 8ar+asastras in all t6eir %astnessR t6e pro"ound
2imamsa, as also :an+6ya and GogaR all t6ese and many more :astras, t6e Amnis(ient .i%ine Being 6as made in
&rie". It is only &y t6e 9ra(e o" 0udra t6at .e%as li+e Bra6ma and Vis6nu, :idd6as, Vidyad6aras, Ga+s6as,
0a+s6asas, 2unis and men ma+e t6e :astras again, in &rie" or in e7tenso. 5he wise sa& that each of these
sastras is intended for a !articu"ar c"ass accordin to the individua" %ua"ification, not a"" for one. 5hese
!aths are not to 2e rude"& hand"ed 2& the "earned su23ectin the$ to riorous unre"entin "oic. As a""
strea$s u"ti$ate"& e$!t& the$se"ves into the ocean, so a"" these !aths u"ti$ate"& "ead to the 7ahesvara
,i$se"f. 6orshi!!ed in what for$ soever 2& !eo!"e as ordained in their res!ective scri!tures. ,e
assu$es that for$ and takes the devotee on to the ne0t hiher ste!, '& ,is >race $an attains to
su!erior !aths. 5he 9ivine 'ein worshi!!ed in the for$ in which ,e is re!resented in these !aths takes
the devotee ste! 2& ste! onward to the !ath of the Veda. 86e "orm 16i(6 t6e .i%ine Being assumes in t6e
pat6 o" t6e Veda is t6e immediate (ause o" sal%ation. >%en t6ere t6e "orm o" t6e .i%ine Being as represented &y
t6e ritualisti( portion o" t6e Veda only stimulates a longing "or +no1ledgeR 16ile, 1ors6ipped in t6e "orm
presented in t6e t6eosop6i(al portion @e leads t6e de%otee to mo+s6a t6roug6 1isdom.
L86us t6ese pat6s, laid out as t6ey are &y :i%a, are all o" t6em true and ser%i(ea&le. @o1 (an :i%a &e a de(ei%er<
@e is supremely mer(i"ul, omnis(ient, and altoget6er stainless. Get o" all t6e pat6s, t6e pat6 o" t6e Veda is t6e
&est. as (ondu(ing to all good.L
(:+anda#-urana, :uta#:am6ita, Ga3na#Vai&6a%a#F6anda, 22nd ad6yaya).
86is uni5ue attitude o" t6e -urana to1ards t6e se%eral antagonisti( systems o" religion and p6ilosop6y only gi%es
e7pression to t6e (ons(iousness o" t6e "a(t t6at man+ind, made up as it is o" di""erent indi%iduals 16o 6a%e
rea(6ed di""erent stages o" intelle(tual and moral progress, (annot all t6in+ to order, in one and t6e same 1ay
Page 380 of 400
:our(e$ .a+s6inamurti :totra *it6 2anasollasa A" :ures61ara(6arya 8ranslated &y Alladi 2a6ade%a :astri.
-ages 3'#3=
:imilarly Appya .i+s6ita also (onsidered :6i%a#Vis6nu as non#di""erent.
9anesha is Se$f Born says Shiva in /ina P#rA5a
2any &elie%e t6at 9anes6a is t6e one 16o is &orn as 6en(e 6e (annot &e Is6%ara. In many stuti#s, li+e in 9Anes6
-an(6 ratna, 9anes6a is o"ten (onne(ted 1it6 A2, 6e 6as non#dual, attri&uteless "orm and is un&orn.
hi%a mentions t6e "ollo1ing in t6e li ga purW a
ta%a a%atWrae daituWnWm
%inW Wya mamWtma3a
da%WnWm upa+WrWt6am
d%i3Wnam &ra6ma %WdinWm
2y %ie1 on t6is slo+a ( ot6ers are 1el(ome to o""er t6eir translation)$
2a6e[%arWya is saying mamWtma3a @is son ( sel"#&orn) as t6e de%ata on eart6 a%atWrae is to &ring distress
(da%WnWm) to t6ose "or(es (ta%a) t6at stand in t6e 1ay,or (ause distress ( as mentioned da%WnWm)R it is "or t6e
1el"are o" t6e t6e learnedH1ise (%WdinWm) , "or t6e t1i(e &orn (d%i3Wnam ) "or t6e &ra6min (&ra6ma).
And 16o is t6is son ( I2@A) it is nW , [r ga e[a#3i . 86is nW is a noun o" ga e[a.
/o1 anot6er %ie1 o" t6is [lo+a is o""ered &y ;o6n 9rimes, (tea(6erHaut6or Fodai+anal International :(6ool, :out6
India) o""ers t6e "ollo1ing translation$
A? my son, t6is in(arnation (a%atWra) o" yours "or t6e destru(tion o" demons and "or t6e prote(tion o" t6e
rig6teous. reate o&sta(les "or t6ose 16o go against d6arma, &ringing t6em to t6ier +ness and remo%e all
trou&les o" your de%otees 16o 1al+ t6e pat6 o" d6arma.
di [a +ara#3i in"orms us o" one?s :upreme status . 86is tells us nWrWya a (%i u, + a) tripurWnta+a or [i%a and
t6e :upreme ([a or [a%ara) are t6e same.
Page 381 of 400
Understanding Advaita - Non-Duality of Shiva-Vishnu in Suta SamhitA of Skanda PurANa
86e li ga purW a in"orms us t6at @is son is :el" #&orn i.e. mamWtma3a, [i%a @imsel".
redit and :our(e
VinAyaka in Shankara BhASya =>:?
In 9ita &6asya 9.2', Adi :6an+ara mentions t6e 1ord ?Vinaya+a? and says t6at t6ose 16o 1ors6ip Vinaya+a? goes
to t6eir lo+a#s and t6ose 16o 1ors6ip ?2e? i.e B6aga%an rea(6es 6im. :ome &elie%e, t6is ?Vinaya+a? it is
9auriputra 9anes6. *6ene%er 1e read Adi :6an+ara B6aga%adpAda?s B6A:ya, 1e 6a%e to see t6at at no time
%eda#s are (ontradi(ted. 9anes6a is a %edi( deity. @ere %inaya+a 6as to &e ta+en as plural, as it 1ould %iolate
s6ruti i" 9anes6 is mentioned. Vinaya+as are 3i%as 16i(6 are a&o%e 6uman ra(e &ut lo1er t6an de%as says :1ami
:i%ananda in 6is 9ita ommentary 16i(6 (losely "ollo1s :6an+ara B6A:ya. :u&#(ommentary &y /eel+ant6a does
not spe(i"i(ally mention t6e 1ord Vinaya+, t6oug6 2ad6usudan and :rid6ara :1ami mention. :ri Anandgiri does
not mention t6e 1ord Vina+aya. 0AmAnu3a, Vedanta .i+s6ita and 2Ad6%a does not mention t6e 1ord Vinaya+a in
t6eir &6A:ya#s. In (onte7t to t6e %erse and e7planation, s(6olars translate Vinaya+a in plural sense, 16i(6 are
types o" ;i%a#s as mentioned earlier.
Maa Bhavani is s#"reme in So#ndarya /ahiri
86e aut6ors6ip o" :oundarya !a6iri is disputed. Goga 1as not t6e (entral tea(6ing o" Adi :6an+ara may &e t6e
reason. But it is 1ell +no1n 6e 6e and 6is 9uru &ot6 1ere masters o" 2antra :ad6ana and Adi A6ana+ra
B6aga%adpada re#(onse(rated t6e :ri 6a+ra. Adi :6an+ara also 1rote :u&#(ommentary on -anta3ali Gog :utra.
:ome &elie%e only 41 %erses 1ere 1ritten &y 6im, ot6ers 1ere added later, 16ile some say entire 100 %erses 1ere
1ritten &y Adi :6an+ara, &ut at di"erent time, one dire(tly intuited "orm 2aa Adi :6a+ti, ot6ers "rom 6is memory.
)or sa"ety, 1e 1ill ta+e only "irst 41 %erses.
24
(2anagement o" "ear o" B6oot6as, -ret6as and -is6a(6as)
Page 382 of 400
;agat sut6e d6ata 6arir a%ati rudra6 +s6apayate
8iras+ur%an etat s%am api %apurisastirayatiR
:ada#pur%a6 sar%am tad idamanugr6nati (6a :6i%a#
:ta%a3nam aalam&ya +s6ana#(6alitayor &6ru#lati+ayo6.
Bra6ma (reates t6e 1orld,
Vis6nu loo+s a"ter it,
:6i%a destroys it,
>as1ara ma+es t6em disappear,
And also disappears 6imsel",
And :ads6i%a &lesses t6em all,
By your order gi%en to 6im,
By a momentary mo%e o" your eye&ro1s.
2B
(.estru(tion o" enemies)
Virin(i6 pan(6at%am %ra3ati 6arir apnoti %irat6im
Vinasam +inaso &6a3ati d6anado yati nig6anamR
Vitandri ma6endri %it6at6ir api sammeelita#drsa
2a6a#sam6are smin %i6arati sati t%at#patirasau.
86e (reator rea(6es t6e dissolution,
86e Vis6nu attains deat6,
86e god o" deat6 e%en dies,
Fu&era t6e lord o" 1ealt6 e7pires,
86e Indras (lose t6eir eyes one a"ter one,
And attain t6e 1a+e less sleep,
.uring t6e "inal deluge,
But you my (6aste mot6er,
-lay 1it6 your (onsort t6e :adas6i%a
It is (lear t6at 2aa Adi :6a+ti is (onsidered as supreme 9od6ead.
Page 383 of 400
Understanding Advaita - Maa Bhavani is supreme in Soundarya Lahiri
A"ter going t6roug6 t6e interpretations &y our a(6arya and 6is %arious 6ymms, let us ta+e pramA/a "rom
upanis6ad, 16i(6 is aut6enti( and (ommented &y Ad%aita and Vais6na%a a(6aryas.
Shiva-Vishn# (5arasimha) a(heda in 5arasimha P#rva Ta"aniya
*"anishad
.... In anot6er o" 6is aspe(ts 6e is 4mapat6i (6us&and o" 4ma) and -asupat6i (!ord o" all &eings) ...
Source
Shiva-Vishn# (5arasimha) a(heda in 5arasimha *ttara Ta"aniya
*"anishad
Thir* 'hapter
Meditate deeply on Pranava (Om) in the form of Chidagni (The fire within) which is in Agni
Mandala (Orbit of fire) of the Mooladhara, in the Maha Peeta (consisting of 4, 7 and 32 petal lotus)
with its family of four worlds (Earth, atmosphere, heavens and moon world) and seven souls
(Loka-Veda-Devatha-Gana-Chanda-Agni-Vyahruthi). Then me*itate
on letter Aa which i# the 'haturathma (4 souls) an* the Sapthathma .#e)en #oul#/ a#
,rahma in the belly .Mani 0oora%a ),
on letter (u a# 1i#hnu in the heart .Aanahatha/ ,
on letter Ma a# &u*ra in the mi**le of eyeli*# .Aa"na/ ,
on the *ot .chan*rabin*u/ which i# the happy nectar form of the #oul of !m%ara .Soun*
of !m/ in Ewa*a#antha .3u#t abo)e the eye#/ and the soul (Athma) in the form of sound in
Shodasantha.
Thu# after wor#hippin" with nectar .Anan*a Amrutha/ the four fol* ,rahma# .Ee)atha,
Teacher, Mantra an* the #oul/, 1i#hnu, &u*ra #eparately an* then to"ether in the form
of 9in"a with offerin"# an* then unifyin" the lin"a form# in the Atma +yothi .9i"ht of the
#oul/ an* fillin" up the macro, micro an* cau#al bo*ie# with thi# li"ht, we ha)e to unify
Page 384 of 400
Atma +yothi which i# their ba#i# with macro, micro, root an* witne## propertie#$
Afterwards adjust the very gross Virat form in the very micro Hiranyagarbha form, and this micro
form in the great causal Iswara form and after arranging the mantras similarly, and meditating on
"Otha-Anuj-Jnathru-Anugna-Avikalpa" stages, and merging all this in to the Omkara (sound of
Om) in Thuriya, we have to reach the Nirvikalpa Paramathma (formless great truth).
5ourth 'hapter
Thu# the #oul #houl* be me*itate* upon nine time# a# the !m%ara form of 0ara ,rahma
with thuriya prana)a #oun*$ ...
The other alternative is to pray Lord Narasimha using the Anushtup Mantra. He (Narasimha) who
is God exists as a human being and also as soul of every one for all times and every where, and
also as one who destroys attachments and also as God of the universe. He is the soul of Thuriya.
,elie)in" he i# your#elf, the one who practice# yo"a #houl* me*itate on the !m%ara
,rahman$
He is the great sage who serves God, who establishes the lion with its fame, after mutually
attractin" 1i#wa, Thai3a#a an* 0ra"na who are li%e the #on# of Atma with 0rana)a
which ha# been pointe* out a# the bull of 1e*a#, after ma%in" them without #eparate
i*entity an* fini#hin" them in Sa%#hi 'haithanya and afterwards kill the darkness of
ignorance using the fame of the lion.
That *e)otee who after #alutin" 1irat, Hiranya 7arbha an* ?a#wara who ha)e been
3oine* in the horn# of 0rana)a an* unitin" them in the #ame 0aramatma principle and
then saluting Narasimha as described above and make him personally present by methods like
Ugra (Very angry) and Veera (great hero), would exist in the form similar to Narasimha.
Source
1on,$#sion
@en(e t6is in"orms me t6at Vis6nu J :i%a J 9anes6a J 2aa -ar%ati .e%i J A2 J Atman J Fno1ledge (Vidya) J
:urya as (:urya /araya/a)
.i""erent "orms, all :upreme, same reality, all are said to 6a%e t6e non#dual, attri&uteless "orm in t6eir :tut6is, or
:a6sranama.
Aur a(6arya propagated :marta .6arma. laims o" du&ious aut6ority a&out many 1or+s (annot &e (onsidered
genuine due to limitations in t6e met6ods o" en5uiry and la(+ o" intelle(tual understanding.
Aven thouh so$e works $a& not 2e his own co$!ositions, sti"" the& are usefu". A"" advaita works "ike
Stuti, Stavan, inde!endent ranths, etc a"" co$!"& to Advaita !hi"oso!h& and he"! us !re!are for core
!hi"oso!h& of adh&Aro!a a!avAda or chantin /7 and reachin turi&a state.
Page 385 of 400
Understanding Advaita - Conclusion
I" 1e re"ute 1or+s 3ust &e(ause t6ey (annot &e (on%in(ingly pro%ed and dis(ard e%eryt6ing t6at is not 1ritten &y
Adi :6an+ara, t6en in (ase o" 6aitanya 2a6apra&6u, 6e did not 1rite anyt6ing ot6er t6an C instru(tions. >ntire
1or+ and p6ilosop6y (an &e 5uestioned. /one a(6aryas 6a%e 1ritten any auto&iograp6y. It is 1ritten &y 6is
su((essors and 6en(e (an &e dou&ted o" &eing aut6enti( tea(6ings o" a(6aryas t6emsel%es.
Adi :6an+ara not only re%i%ed our %edi( d6arma, &ut 6e also united our people. It is said t6at -an(6de% -u3a or
-an(6yatna -oo3a, 1as not started &y propagated &y Adi :6an+ara(6arya. Fan(6i -arama(6arya says t6at 6e
introdu(ted Farti+eya (:+anda, 2urugan) as t6e si7t6 de%a. :ome 1ors6ip si7 deities, some repla(e any one de%a
1it6 Farti+eya.
@ari A2
MM :6ri 9uru&6yo /ama6 MM
MM :6ri Adi :6an+ara B6aga%adpada :6aranam MM
MM Am :6ri -aramatmane /ama6 MM
Page 386 of 400
Understanding Advaita - Authentic Upanishads and Gitas
Authentic Upanishads and Gitas
-ranams.
I (ould "ind any list o" aut6enti( 4panis6ads on internetnet. @en(e I 1ent a6ead to (reate one. )or study purpose,
one (an re"er to any s6astra 1it6 t6e 1ord ?upanis6ad? atta(6ed to it, i" it is gi%en &y your 9uru or in general it
(omplements your o1n pat6 or se(t. @o1e%er some "a(t "inders and s(6olars, &ased on 6istori(al e%iden(es (laim
t6at not all religious te7ts (ontaining t6e 1ord ?upanis6ad? are a(tually apaurus6eya (unaut6ored). 86ey (laim
t6at some so#(alled upanis6ads 1ere (reated mu(6 later and t6en 1ord upanis6ad 1as atta(6ed to t6em to
alle%iate t6eir status and t6ey 1ere atta(6ed to a %eda. 4nli+e some upanis6ads, not#so#old upanis6ads do not
&elong to any e7tant s6A+6A o" ' %eda#s (1it6 Fris6na and :6u+la as t6e t1o). 86ey (laim t6at t6ey may &e
(reated in some medie%al times or e%en a&out some 300#400 years ago. @en(e one s6ould not &lindly a((ept
anyt6ing t6at (ontains t6e 1ord ?4panis6ad? as aut6enti( and genuine 4panis6ad.
In t6is (onte7t, let us understand 16at parameters t6ey (onsider 16ile 3udging t6e aut6enti(ity o" any upanis6ad.
:ome o" t6e "a(tors are mentioned &elo1. *6ile some "a(t "inders are genuine, some do it "or not so good
purpose. Any1ay, 1e 1ill try to understand t6is only "or edu(ational purpose, as it is good to understand t6eir
reason &e6ind (laims.
Aut6enti( 4panis6ads are t6e ones 16i(6 are
ommented &y p4r%A(Arya#s (A(Arya#s o" earlier generations)
ited re"eren(es in (ommentaries, re"utations, o&3e(tions against ri%al sampradAya &y p4r%A(Arya#s
!isted in t6e e7tant :A+6A o" %eda#s e.g. 2a6a nArAya/a 4panis6ad is t6e tent6 (6apter o" 8aitiriya
Aranya+a o" Fris6na#Ga3ur%eda. @o1e%er t6is argument (an &e (ountered &y saying t6at t1o o" t6e
-rin(iple 4panis6ad &elonging to At6ar%a Veda 2A/.u+ya and 2un.a+a 4panis6ads do not s6o1 list o"
t6eir :6A+6A#s I" "a(t At6ar%a Veda is almost lost and most 4panis6ads &elonging to At6ar%a Veda (annot
&e tra(ed.
86eir 1riting style in (omparison 1it6 %eda#s and ot6er aut6enti( 4panis6ads
It s6ould &e noted t6at t6e (lassi"i(ation is %ery su&3e(ti%e as too many parameters are in%ol%ed. :o it is 3ust a
guess 1or+.
It is &elie%ed t6at t6ere are a&out 223 e7tant 4panis6ads. Ideally t6ere are 11C0 s6A+6A#s o" Veda#s. >a(6 :6a+6A
6as atleast one 4panis6ad. @en(e, t6ere s6ould &e 11C0 upanis6ads. @o1e%er only 1 o" %eda#s remain e7tant.
Page 387 of 400
8o "ind aut6enti(ity 1ould &e a"ter all a guess 1or+.
8raditionally 10C 4panis6ads are &elie%ed to &e aut6enti(. 2u+ti+a 4panis6ad lists names o" 10C 4panis6ads
serially and itsel" list as 10Ct6 4panis6ad. It (ategories ea(6 4panis6ad into one (ategory i.e. 2u+6ya (main H
-rin(iple) 4panis6ads, sAmAnya (general) 4panis6ad, :6ai%a 4panis6ad, Vais6na%a 4panis6ad, :6a+ta
4panis6ad,Goga 4panis6ad. )ull list (an &e "ound 6ere.
8en 2a3or 4panis6ads mentioned in 2u+ti+a 4panis6ad are also (ommented &y 4 a(6aryas in(luding Adi
:6an+ara(6arya.
4panis6ad Bra6ma Gogin or 4panis6ad Bra6mendra o" Fan(6i Fama+oti 2at6 6as (ommented on all 10C
4panis6ads listed 2u+ti+a 4panis6ad. :in(e 4panis6ad Bra6man Gogin, 16i(6 is a (ognomen o"
0Ama(6andrendra :aras%ati 6as (ommented on 10C upanis6ads 6e 1as 6onoured 1it6 t6is title. @en(e at least
Fan(6i 2at6 (onsiders all 10C upanis6ads as aut6enti(.
0e(ently :riram :6arma A(6arya 6as translated all 10C 4panis6ads into @indi. :riram :6arma A(6arya, t6oug6 a
6ig6ly respe(ted "igure is also re%isionist and some o" t6is ideas li+e allo1ing 1omen to per"orm yagna#s, et( are
not a((epta&le to ort6odo7 @indu#s in(luding present :6an+ara(6arya#s, 16o "ollo1 traditional 1ay o" tea(6ing.
Get, to t6e &est o" my +no1ledge, 6is +no1ledge a&out upanis6ads is not 5uestioned &y anyone and many 6a%e
great respe(t "or 6im in(luding Farpatri :%ami o" ;os6i 2at6 H ;yotir 2at6.
:rila -ra&6upada, in 6is purport on :ri 6aitanya 6aritramita ( di =.10C ) as listed 10C upanis6ads as
traditional. 86oug6 6e 6as 1ritten all 10C upanis6ads, 6e 6as missed some upanis6ads li+e /ArAya/a 4panis6ad
and ;aimini 4panis6ad o" -ur%a 2imamsa, (ited &y :ri Adi :6an+ara, 16i(6 is not a part o" t6e list o" 10C
upanis6ads "ound in 2u+ti+a 4panis6ad. 86en t6ere are some upanis6ads li+e -aram :6ruti and -aingi :6ruti
16i(6 are (ited &y :ri 2Ad6%A(Arya, &ut are not e7tant anymore.
/itaai%eda.(om 6as listed a&out 139 upanis6ads. :ome names repeat more t6an one time. I" 1e "ilter t6e
dupli(ates, t6en 1e may end up 1it6 some 9B#9C upanis6ads out i" 16i(6 one is /ArAyanA 4panis6ad and ot6er
is :ri 6aitanya 4panis6ad (not uni%ersally a((epted) are not "ound in 10C upanis6ads as listed in 2u+ti+a
4panis6ad. 2Ay&e t6ey 6a%e multiple %ersions o" one upanis6ads or t6ey 6a%e (ommentaries &y di""erent
a(6arya#s. It loo+s li+e /itaai%eda 6as uploaded all t6e in"o a&out %eda#s 1it6out any dis(retion, as it (ontains
Page 388 of 400
2andu+ya 4panis6ad 1it6 9au.apadA(Arya?s +ArI+A. 86ey must 6a%e uploaded it "or edu(ational purposes or
"or studying te7ts o" ot6er sampradAya#s. 86is is a %ery good sign and I 6ig6ly appre(iate it.
8ote* a"ter landing on site, /itaai%eda.(om, you 1ill 6a%e to sear(6 "or t6e 1ord ?upanis6ads? (1it6out 5uotes) in
t6e sear(6 &o7 on !e"t 6and side. I" sear(6 &o7 is not %isi&le, t6en (li(+ on any lin+ 16i(6 1ill open ne1 page.
86ere is a lin+ on top o" page 16i(6 says, ?li(+ 6ere to load "ull tree?. li(+ it and sear(6 &o7 1ill appear.
*e 1ould not (all ot6er 4panis6ads not (ommented &y any p4r%A(Arya as "a+e or less aut6enti(. 8o &e on sa"er
side, 4panis6ads t6at are (ommented, (ited &y p4r%A(Arya#s are undou&tedly aut6enti(. /ot to denigrate ot6er
4panis6ads, &ut "or (on%enien(e, I 1ill (all t6e ?sa"e 4panis6ads? as ?Aut6enti( 4panis6ads?. I (all upanis6ads are
?sa"e upanis6ads?, as e%en under stri(t (onditions, not e%en a %erse is interpolated. In t6is (ase, ten prin(iple
upanis6ads are undou&tedly aut6enti( as t6ey are (ommented &y many a(6arya#s.
-lease "ind list o" aut6enti( 4panis6ads.
(Findly note t6at t6is list is not aut6enti( and not e76austi%e. I" you +no1 any ot6er 4panis6ad 16i(6 is
(onsidered as aut6enti(, or pla(ed in 1rong (ategory, +indly drop me email at indiaspirituality batc gmail.(om)
Ten Prin,i"$e *"anishads
1. Is6a H Isa H Isa%asya 4panis6ad
2. Fena 4panis6ad
3. Fat6a 4panis6ad
4. -ras6na 4panis6ad
'. 2unda+a 4panis6ad
B. 2andu+ya 4panis6ad
=. 8aittiriya 4panis6ad
C. Aitareya 4panis6ad
9. 6andogya 4panis6ad
10. Bri6adaranya+a 4panis6ad
Page 389 of 400
Understanding Advaita - Other Authentic Upanishads
2ther A#thenti, *"anishads
1. :%etas%atara 4panis6ad # ommented &y Adi :6an+ara (aut6enti(ity o" attri&ution to Adi :6an+ara
dou&t"ul). :till 4panis6ad is (onsidered as aut6enti(, as Adi :6an+ara 6as re"eren(ed it in 6is
(ommentaries.
2. /arsim6a 8apaniya 4panis6ad (di%ided into pur%a and uttara tapaniya) # ited &y Vidyara/ya :%AmI in 6is
master pie(e -an(6da:I and Vais6na%a A(6Arya#s
3. 2a6a /ArAya/a 4panis6ad (di""erent "rom 8ripAda Vi&6uti 2a6AnArAya/a 4panis6ad) # tent6 (6apter o"
8aitiriya Aranya+a o" Fris6na#Ga3ur%eda
4. Fai%alya 4panis6ad , (ited &y Adi :6an+ara in Vis6nu :a6asranama B6A:ya and in B6A:ya on
:%etas%atara 4panis6ad
'. /ArAya/a 4panis6ad (not "ound in 10C 4panis6ads o" 2u+ti+a 4panis6ad) # (ited &y Adi :6an+ara in
Vis6nu :a6asranama B6A:ya
B. Fau:itA+i BrA6ma/a 4panis6ad # , (ited &y Adi :6an+ara in Vis6nu :a6asranama B6A:ya
=. ;A&Ala 4panis6ad , ited &y Adi :6an+ara in Br. :utra B6A:ya
C. At6ar%a:iras 4panis6ad , ommented &y 0AmAnu3a and 2Ad6%a
9. ;aimini 4panis6ad o" pur%a#mimamsa , ited &y Adi :6an+ara in Br. :utra B6A:ya (i" e7tant, yet rarely
studied) b1c
10. 2udgal 4panis6ad # ited as 0e"eren(e &y 0AmAnu3a
11. Faula upanis6ad H Faulopanis6ad # ommented &y B6as+araraya b1c
12. 8ripurama6A 4panis6ad H 8ripurama6opanis6ad , ommentary &y B6as+araraya. onsists o" 1B
0i+s. :6auna+a :6a+6a o" At6ar%a %eda, :ang+6yayana :6a+6a o" t6e 0ig%eda b1c
13. B6A%anA 4panis6ad H B6a%anopanis6ad # ommentary &y B6as+araraya H :6ort ommentary &y Appayya
.i+s6ita
14. BA6%ari(a 4panis6ad H Ba6%(ri6opanis6ad , ommentary &y Appayya .i+s6ita and possi&ly &y
B6as+araya. :au&6agya Fanda o" At6ar%a Veda H 0g Veda
1'. Ar4/a 4panis6ad H Arunopanis6ad , ommentary &y B6as+araraya H ommentary &y !a+s6mid6ara
(!a7mid6ara). :au&6agya Fanda o" At6ar%a Veda H Fris6na Ga3ur%eda b1c
1B. Ad%aita B6A%anA 4panis6ad H Ad%aita&6a%anopanis6ad , ommentary &y B6as+araraya. b1c
1=. Fali+A 4panis6ad H Fali+opanis6ad , ommentary &y B6as+araraya.
Page 390 of 400
1C. 8ArA 4panis6ad H 8aropanis6ad , ommentary &y B6as+araraya.
b1c /ot a part o" 10C 4panis6ads listed in 2u+ti+a 4panis6ad
8ote*
86e Ven+ates6%ara -ress o" Bom&ay 6as in t6e %olume named :6"i+tapramoda in(luded 8aropanis6ad
16i(6 6o1e%er is a di""erent 4panis6ad "rom t6at 16i(6 is 6ere pu&lis6ed under t6e same name t6oug6
it is possi&le t6at 16at is t6ere and 6ere pu&lis6ed may &elong to one and t6e same 4panis6ad.
86e te7t o" t6e Arunopanis6ad 6ere pu&lis6ed is a di""erent 1or+ "rom t6at o" t6e Aruneyopanis6ad
pu&lis6ed in t6e 10C 4panis6ads o" t6e /irnayasagara -ress.
G:nder (onstructionH
:ome In"o a&out -re(eptors o" Ad%aita
A!!a&&a 9ikshita
Appayya .i+s6ita 1as an ad%aitin &y 6eart. @e sa1 t6e de(line o" :6ai%ism due aggressi%e prea(6ing &y
Vais6na%a#s. @en(e 6e too+ t6e side o" :6ai%ism, t6re1 6imsel" open to (6allenges and at times endangering 6is
li"e at t6e 6ands o" Vais6na%a#s. !ater 6e (omposed 6yms on /ArAya/a. @e &lended ad%aita and s6ai%a and t6e
pat6 1as +no1n as s6ai%a#ad%aita.
'haskarara&a (o"ten (alled as B6as+ara(6arya).
@e 1as a :6a+ta#Ad%aitin 16o re%i%ed 1ors6ip o" :ri Gantra and de"eated many s(6olars o" .%aita and Valla&6
:(6ool. 8ripurasundari used to stand on 6is s6oulders, 6en(e 6e (ould not &e de"eated in de&ates. 86e t6en
:6an+ara(6arya o" :6ringeri 2at6 &lessed 6im and appointed 6im as a representati%e o" ad%aita.
B6as+araraya is di""erent "rom B6as+ara # I and B6as+ara # II, great mat6emati(ians.
<a0$idhara
!a+s6mid6ara, t6e aut6or o" t6e Ad%aitama+aranda (Ad%aita#2a+aranda), a pra+arana 1or+ on Ad%aita Vedanta,
6as to 6is (redit t1o ot6er 1or+s, namely, a (ommentary on :rimad B6aga%ata and B6aga%an#nama+aumudi
dealing 1it6 nama#sam+irtana as a means o" attainment o" purus6art6as and 1it6 t6e meaning"ulness o" t6e
-uranas.
Page 391 of 400
Understanding Advaita - Other Authentic Upanishads
*"anishads 1ommented (y Re,ent A,Arya-s
1. /irAlam&a 4panis6ad b2c
2. Amrit Bindu 4panis6ad b2c
3. .6yAna Bindu 4panis6ad b2c
4. 8e3a Bindu 4panis6ad b2c
b2c 8ranslated &y !a6iri 2a6A:aya o" Friya Goga in Bengali
8ote*
86e translation is not a((ording to t6e traditional 1ay and not 1ritten in sans+rit, GogirA3a !a6iri 2a6A:aya 1as a
sidd6a and a "ully realiKed &eing.
*"anishads of !o#(tf#$ A#thenti,ity
1. Fali :antara/a 4panis6ad ((laimed &y 9audiyA Vais6na%a#s as it (ontains t6eir ma6A mantra , @are
0Ama @are 0Ama, 0Ama 0Ama @are @are, @are Fr:6/a @are Fr:6/a Fr:6/a @are @are). 0eason to put
under du&ious aut6enti(ity is t6at I am not a1are i" anyone 6as (ommented on t6is 4panis6ad.
2. /ada Bindu 4panis6ad (one o" 4 Bindu 4panis6ads, (onsidered important)
3. 9opal 8apaniya 4panis6ad (:ome (onsider Aut6enti(, some do not)
4. 0ama 8apaniya 4panis6ad (:ome (onsider Aut6enti(, some do not)
5. B6as+alamantra 4panis6ad o" 0g Veda (B6as+ala s6a+6a an e7tant s6a+6a o" 0g Veda. @en(e it is %ery
li+ely t6at t6is upanis6ad is genuine. /ot a part o" 10C upanis6ads o" 2u+ti+a 4panis6ad)
<ake *"anishads
Page 392 of 400
Alla6 4panis6ad or Allopanis6ad
86is upanis6ad is (onsidered as "a+e upanis6ad &y many i.e. it is a (reation o" man during mug6al period.
:aints dou&ting it?s aut6enti(ity are :1ami .ayananda :aras%ati o" Arya :ama3, :1ami Vi%e+ananda and anot6er
mon+ o" 0ama+ris6na Arder.
8ote* 86ere is one more upanis6ad &y t6e name :6ailopanis6at. @o1e%er, I do not 6a%e any in"ormation a&out
it.
/ote$ 86ere are se%eral ot6er upanis6ads 16i(6 are not listed 6ere. 86ese may &e %ery important "or :el" :tudy
li+e annap4r/a 4panis6ad, AtmA 4panis6ad, VarA6a 4panis6ad, et(.
Referen,es made (y Adi Shankara in Brahma S#tras
A list o" 0e"eren(es, not restri(ted to upanis6ads, made &y Adi :6an+ara in 6is &6asya#s in Bra6ma :utra is
&elie%ed to &e$
1. Aitareya Aranya+a
2. Aitareya Bra6mana
3. Aitareya 4panis6ad
4. B6aga%ad 9ita
'. Bri6adaranya+a 4panis6ad
B. 6andogya 4panis6ad
=. 9audapada Fari+a
C. Isa%as6ya 4panis6ad
9. ;a&alopanis6ad
10. ;aimini#4panis6ad (pur%a#mimamsa)
11. Fat6opanis6ad
12. Fausita+i 4panis6adHFausi+i#&ra6mana 4panis6ad
13. Fenopanis6ad
14. 2a6a&6arat6a # :ant6i -ar%a, Vana -ar%a
1'. 2anusmriti
Page 393 of 400
Understanding Advaita - References made by Adi Shankara in Brahma Sutras
1B. 2unda+opanis6ad
1=. /yaya#:utra
1C. -ras6nopanis6ad
19. 0ig Veda :am6ita
20. :am+6ya +ari+a
21. :atapat6a Bra6mana
22. :6%etas6%atara 4panis6ad
23. 8aittariya Aranya+a
24. 8aittiriya Bra6mana
2'. 8aittiriya :am6ita
2B. 8aittariya 4panis6ad
2=. Vaiseis6i+a :utras
2C. Vis6nu -urana
29. Goga :utras
:ome more upanis6ads (ited in 6is Vis6nu :a6asranam &6A:ya (an &e "ound 6ere.
A"ter listing aut6enti( 4panis6ads, lets see 16i(6 9ita#s are (onsidered as aut6enti(.
A#thenti, 9itas
8ypi(ally t6ere are more t6an 30 9ita#s. 2ost o" t6em are a part o" -urA/a#s or 2a6A&6Arata or 0AmAya/a)
1. 'haavad >#tA
A part o" 2a6a&6arata. )irst upades6a &y Fris6na B6aga%an to in &elo%ed dis(iple Ar3una. 2ost popular and
uni5ue 9ita.
2. :ttara >#tA
Page 394 of 400
:e(ond upades6a o" :ri Fris6na to Ar3una o" Gogi(#ad%aiti( nature. ommented &y :ri 9au.apadA(Arya.
ontains t6ree (6apters. 8al+s a&out ;i%a#Bra6ma Ai+ya and some in"o a&out nadi#s.
3. Anu >#tA
-art o" 2a6A&6Arata. 86ird upades6a &y :ri Fris6na to Ar3una.
It "orms part o" t6e As%amed6a -ar%an o" t6e 2a6&6rata, and is (ontained in t6irty#si7 (6apters o" t6at -ar%an.
86ese (6apters##&eing (6apters YVI to !I##toget6er 1it6 all t6e su&se5uent (6apters o" t6e As%amed6a -ar%an,
"orm &y t6emsel%es 16at in some o" our (opies is (alled t6e Anugt -ar%an#a title 16i(6 a""ords a parallel to t6e
title B6aga%adgt -ar%an, 16i(6 1e 6a%e already re"erred to. 86e Anugt is not no1 a 1or+ o" any %ery great or
e7tensi%e reputation. But 1e do "ind some "e1 5uotations "rom it in t6e B6s6yas o" :an+ar+rya, and one or
t1o in t6e :an+6ya#sra o" VigVna B6i+s6u,
:our(e M 2ain -age
/ote$ Adi :6an+ara 6as also (ommented on :anat :u3AtIyA, a part o" 2a6a&6arat.
4. :ddhava >#tA
-art o" B6Aga%at -urA/a, anto 11, last message o" :ri Fris6na to 6is &elo%ed (ousin and dis(iple :ri 4dd6a%a.
>7(ellent 9ita, (o%ers many issues li+e Varnas6ram d6arma, Farma, B6a+ti, ;nana, Idol 1ors6ip
5. Shiva >ita D Siva >#tA
A -art o" -adma -urana, -atala +6and H 4ttara F6and (depending upon %ersion o" -adma -urana). A dis(ourse
&et1een B6aga%an :6i%a and B6aga%an 0ama
4ni5ue 9ita, (o%ering many "ields, li+e d%aita, ad%aita, s%ar4pa o" ;i%a, 9lories o" B6aga%an :6i%a, 6is %irA8a
s%ar4pa and 6is impersonal nature, &eyond t6ree gu/a#s. ontains 1C (6apters.
:ri A&6ina%a /risim6a B6arati 6as 1ritten a 1onder"ul :ans+rit (ommentary on :6i%a 9ita. sour(e
:6i%a 9ita is re"erred &y :adas6i%a Bra6mendra o" Fan(6i Fama+oti 2at6
:ri -aramasi%endra :aras1ati II o" Fan(6i Fama+oti 2at6, &elonging to 1Bt6 entury 1rote a (ommentary on
:6i%a 9ita , sour(e (sear(6 "or ?:i%a 9ita? )
:6i%a 9ita 1it6 Bal /andini Vya+6ya$ ar(6i%e.org M :(ri&d
Page 395 of 400
Understanding Advaita - Authentic Gitas
omplete :6i%a 9ita (!in+ gi%en only "or edu(ational purpose. Vais6na%a#s may not li+e t6is &log, 6o1e%er, t6ere
is no intention "rom t6e aut6or o" 4nderstanding Ad%aita to 6urt sentiments)
6. Ash5Avakra >#tA
An an(ient independent te7t. A dis(ourse &et1een Fing ;ana+ and As68A%a+ra munI. It is &ased on a3Ata %Ada.
/ot re(ommended "or all.
?. Yo Vasis5a or Vasis5a >#tA
Gog Vasis8a is (onsidered as an important te7t "or ad%aitins and is aut6ored &y :age VAlmi+I. :ri 6aitanya
2a6apra&6u pro6i&ited reading t6is te7t, as it tea(6es ad%aita. Ad%aita pra&6u, a dis(iple used to listen to it?s
dis(ourses "rom ad%aitins and :ri 6aitanya 2a6apra&6u 1as not 6appy a&out 6is dis(iple. 86e in(ident (an &e
"ound in :ri 6aitanya 6aritramrita, Adi 12.40 . 86is (on"irms t6at t6e te7t is aut6enti(.
!argest %ersion o" Goga Vasis8a (ontains 2'000 %erses and 6as e5ual no o" %erses as (ommentary. :6orter
%ersion, (alled !Ag6u Goga Vasis8a (!ag6u means small), (ontains '000 %erses. :till s6orter %ersion (ontains 1000
%erses. t6ere is still a s6orter %ersion (alled as Goga VAsis8a :ara. :1ami 6inmaya 6as sele(ted a&out 100 %erses
in 6is translation o" Goga Vasis8a sAra.
Goga VAsis8a 6as adopted a uni5ue met6od o" tea(6ings in t6e "orm o" &eauti"ul stories "ull o" deep meaning.
:ri 0amanas6ram 6as pu&lis6ed Goga Vasista sara 6ere. 2any ot6er %ersion are a%aila&le on internet.
86is 9ita is not re(ommended "or all.
86ere are many 9ita#s "ound in -4rA/a#s, 16i(6 are (onsidered as aut6enti( &y some &ut may not 6a%e uni%ersal
a((eptan(e. :ome o" t6em are listed &elo1
@. Vasis5a version of 'haavad >#tA or 'haavad >ita as !redicted 2& Sae Vasis5a (-art o" Gog Vasis8a)
0e(ently, a (ommentary &y :1ami Ved B6arti under t6e title o" ]:ong o" 86e !ord (9ita in Goga#Vasist6a) O
2o%ing a1ay "rom t6e traditional 2a6a&6arata narration, Goga#Vasist6a presents a di""erent narrati%e approa(6
&y t6e Vedi( seer, Vasist6a , a&out t6e Frsna#Ar3un dialogue ,to 6is pupil 0ama as i" it 1ould 6appen e%entually in
t6e remote "uture.
Page 396 of 400
:ome also say t6at study o" B6aga%ad gita is in(omplete and it 6as to &e studied along 1it6 VasistaOs %ersion o"
Ba6ga%ad 9ita
N. =i2hu >ita
-art o" :6i%a#0a6asya 4p#-4rA/a is 6ig6ly re%ered and re(ommended &y :ri 0amana 2a6ars6i. :ome do not
(onsider 4p#-4rA/a#s as Aut6enti(, 6o1e%er Adi :6an+ara in 6is Vis6nu :a6asranama B6A:ya
10. >uru >ita
-art o" :+anda -urA/a. 2any %erses "rom it are (6anted as daily prayers to 9uru. 9ained -opularity in todayOs
age.
>7tremely use"ul in de%eloping 9uru B6a+ti.
/ot +no1n to 6a%e &een (ited or (ommented &y any p4r%A(Arya#s.
9uru 9ita in pd" and 6tml "ormat (a%aila&le in @indi and >nglis6. @indi 8ranslation is done &y :6ri /andlal
.as6ora and is pu&lis6ed &y 0and6ir -ra+as6an)
11. Avadhoot >ita and 4ivan 7ukta >ita
Bot6 9ita#s are independent te7ts and are &elie%ed to &e aut6ored &y B6aga%an .attatraya. 86ey are (onsidered
%ery an(ient and important. 86ey are o" ad%aiti( nature.
/ot (ommented &y any p4r%A(Arya. 2any A(Arya#s o" present age are translating t6is 9ita in (luding t6ose
asso(iated 1it6 9ita -ress, 9ora+6pur
12. =A$a >#tA
0ama 9ita is a part o" Ad6yAtma 0AmAya/a. It (onsists o" B2 %erses. 86oug6 s6ort in lengt6, it is saied to &e
?:6ruti sArA sangra6? meaning essen(e o" all %eda#s. It is o" ad%aiti( nature.
/ot (ommented &y any p4r%A(Arya. 2any A(Arya#s o" present age are translating t6is 9ita in(luding t6ose
asso(iated 1it6 9ita -ress, 9ora+6pur. :1ami 6inmaya 6as translated and (ommented :ri 0ama 9ita.
86ere are many more less popular 9ita#s 16i(6 are not listed 6ere. :ome o" t6em may &e important.
Page 397 of 400
Understanding Advaita - References and Sources
References and Sources
Sources for reading
This page will always be updated as and when I find quality links related to Advaita Vedanta.
A*)aita 1e*anta lin%#
Advaita Vedanta
Madhusudan Saraswati
Madhusudan Saraswati's Advaita Siddhi, Pdf on Archive.org, Scribd
Advaita Vedanta - FAQ
GauDpAdAcharya
Ajaati VAda
Vedic Sayings, Vedic Sayings 2, Vedic Sayings 3
Sri Ramana Maharshi's 40 Verses on Reality / Truth
Vedabase of Srila Prabhupada
Ad%aita Vedanta -6ilosop6y # :6ringeri 2att + 8ew
Srima* ,ha"a)at - A 1e*antic 1iew
http://www.krishnamurthys.com/profvk/VK2/Bhagavatam_Introduction.html
http://sanskritdocuments.org/sites/snsastri/advaitavedantainsrimadbhagavata.html
Page 398 of 400
Understanding Advaita - Sources for reading
http://sanskritdocuments.org/sites/snsastri/episodes.html
Bhagavad Gita Super Site Beta - ?4cellent Site
Seven Stages of Jnana - Swami Sivananda
What is Advaita Vedanta? How can it be applied in today's practical life?
Sri Ramakrishna on Meditation on God with and without Form
http://www.hindunet.org/alt_hindu/1995_Jan/msg00017.html
http://advaita-academy.org/Talks/The-Scriptural-teaching-of-mAyAvAda-and-brahmavAda-%283-of-
3%29.ashx
http://www.jnanajyoti.com/article/article.php?id=261
8o" 1a#i#tha
http://www.bhagwanvalmiki.com/yogvasistha1.htm
http://www.dlshq.org/religions/yogavasishtha.htm
---
Panchadasi of Vidyaranya
Page 399 of 400
Understanding Advaita - Sources for reading
Page 400 of 400

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