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'Advaita Vedanta' (IAST ''; Sanskrit ; IPA ) is a sub-school of the Vedānta (literally, ''end or the goal of the Vedas'', Sanskrit) school of Hindu philosophy. Other major sub-schools of Vedānta are ''Dvaita'' and ''. ''Advaita'' (literally, ''non-duality'') is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman)^[1]. The key source texts for all schools of are the Prasthanatrayi – the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Adi Shankara.

Contents

Adi Shankara

Prerequisites

The necessity of a Guru

Epistemology

Ontology

Salient features of Advaita Vedanta

Three levels of truth

Brahman

(/mɑːjɑː/) According to Adi Shankara, ''Māyā'' is that complex illusionary power of Brahman which causes the Brahman to be seen as the distinct material world. It has two main functions — one is to "cover up" Brahman from the human minds, and the other is to present the material world in its stead. Māyā is also indescribable. It is neither completely real nor completely unreal—hence indescribable. Its shelter is Brahman, but Brahman itself is untouched by the profanity of Māyā, just like a magician is not tricked by his own magic. Māyā is temporary and is destroyed with "true knowledge". Since according to the Upanishads only Brahman is real, but we see the material world to be real, Adi Shankara explained the anomaly by the concept of this illusionary power .

Adi Shankara says that the world is not true, it is an illusion, but this is because of some logical reasons. Let us first analyse Adi Shankara's definition of Truth, and hence why the world is not considered true. ★ Adi Shankara says that whatever thing remains eternal is true, and whatever is non-eternal is untrue. Since the world is created and destroyed, it is not true. ★ Truth is the thing which is unchanging. Since the world is changing, it is not true. ★ Whatever is independent of space and time is true, and whatever has space and time in itself is untrue. ★ Just as one sees dreams in sleep, he sees a kind of super-dream when he is waking. The world is compared to this conscious dream. ★ The world is believed to be a superimposition of the Brahman. Superimposition cannot be true. On the other hand, Adi Shankara claims that the world is not absolutely false. It appears false only when compared to Brahman. In the pragmatic state, the world is completely true—which occurs as long as we are under the influence of Maya. The world cannot be both true and false at the same time; hence Adi Shankara has classified the world as indescribable. The following points suggest that according to Adi Shankara, the world is not false (Adi Shankara himself gave most of the arguments, ''Sinha, 1993''): ★ If the world were false, then with the liberation of the first human being, the world would have been annihilated. However, the world continues to exist even if a human attains liberation. ★ Adi Shankara believes in Karma, or good actions. This is a feature of this world. So the world cannot be false. ★ The Supreme Reality Brahman is the basis of this world. The world is like its reflection. Hence the world cannot be totally false. ★ False is something which is ascribed to nonexistent things, like Sky-lotus. The world is a logical thing which is perceived by our senses. Consider the following logical argument. A pen is placed in front of a mirror. One can see its reflection. To one's eyes, the image of the pen is perceived. Now, what should the image be called? It cannot be true, because it is an image. The truth is the pen. It cannot be false, because it is seen by our eyes.

Status of God

Salvation

Theory of creation

Status of ethics

Advaita Vedanta in a summary

The Buddha as a non-dualist

The impact of Advaita

Advaita and science

Mahavakya

List of texts

List of teachers

See also

Notes

References

External links

Adi Shankara

Adi Shankara consolidated the Advaita Vedanta, an interpretation of the Vedic scriptures that was approved and accepted by Gaudapada and Govinda Bhagavatpada (system). Continuing the line of thought of some of the Upanishadic teachers, and also that of his own teacher's teacher Gaudapada, (Ajativada), Adi Shankara expounded the doctrine of Advaita — a nondualistic reality.
He wrote commentaries on the Prasthana Trayi. A famous quote from , one of his '' (philosophical treatises) that succinctly summarises his philosophy is:^[2]

'' — Brahman is the only truth, the world is illusion, and there is ultimately no difference between Brahman and individual self

This widely quoted sentence of his is also widely misunderstood. In his metaphysics, there are three tiers of reality with each one sublating the previous. The category ''illusion'' in this system is unreal only from the viewpoint of the absolutely real and is different from the category of the ''Absolutely unreal. '' His system of vedanta introduced the method of scholarly exegesis on the accepted metaphysics of the Upanishads, and this style was adopted by all the later vedanta schools. Another distinctive feature of his work is his refusal to be literal about scriptural statements and adoption of symbolic interpretation where he considered it appropriate. In a famous passage in his commentary on the Brahmasutra's of Badarayana, he says "For each method of knowledge has a valid domain. The domain of the scriptures is the knowledge of the Self. If the scriptures say something about another domain - like the world around us - which contradicts what perception and inference (the appropriate methods of knowledge for this domain) tells us, then, the scriptural statements have to be symbolically interpreted..."
Adi Shankara's contributions to Advaita are crucial. His main works are the commentaries on the ''Prasthanatrayi'' (Brahma Sūtras, Bhagavad Gītā and the Upanişads) and the ''Gaudapadiya Karikas''. He also wrote a major independent treatise, called Upadeśa Sāhasrī, expounding his philosophy.

Prerequisites

The necessity of a Guru

Advaita vedānta requires anyone seeking to study advaita vedānta to do so from a Guru (''teacher'').^[3] The Guru must have the following qualities (see Mundaka Upanishad 1.2.12):
# — must be learned in the Vedic scriptures and sampradaya
# — literally meaning ''established in Brahman''; must have ''realised'' the oneness of Brahman in everything and in himself
The seeker must serve the Guru and submit questions with all humility in order to remove all doubts (see Bhagavad Gita 4.34). By doing so, advaita says, the seeker will attain moksha (''liberation from the cycle of births and deaths'').

Any (''one seeking moksha'') has to have the following four sampattis (''qualifications''), collectively called (''the four-fold qualifications''):
# — The ability (viveka) to correctly ''discriminate'' between the eternal (nitya) substance (Brahman) and the substance that is transitory existence (anitya).
# — The ''renunciation'' (virāga) of enjoyments of objects (artha phala bhoga) in this world (iha) and the other worlds (amutra) like heaven etc.
# — the six-fold qualities of śama (control of the ^[4][5]), dama (the control of external sense organs), uparati (the refraining from actions; instead concentrating on meditation), (the tolerating of ), (the faith in Guru and Vedas), (the concentrating of the mind on God and Guru).
# — The firm conviction that the nature of the world is misery and the intense longing for moksha (''release from the cycle of births and deaths'').
Advaita vedānta categorically states that moksha, or liberation, is available only to those possessing the above-mentioned fourfold qualifications. Thus any seeker wishing to study advaita vedānta from a teacher must possess these.

Epistemology

Pramā, in Sanskrit, refers to the correct knowledge, arrived at by thorough reasoning, of any object. (''sources of knowledge'', Sanskrit) forms one part of a (trio), namely,
#, the ''subject''; the ''knower'' of the knowledge
#, the ''cause'' or the ''means'' of the knowledge
#Prameya, the ''object'' of knowledge
In Advaita Vedānta, the following are accepted:

★ — the knowledge gained by means of the ''senses''

★ — the knowledge gained by means of ''inference''

★ — the knowledge gained by means of ''analogy''

★ — the knowledge gained by superimposing the known knowledge on an appearing knowledge that does not concur with the known knowledge

★ — the knowledge gained by means of ''texts'' such as Vedas (also known as )

Ontology

The (''effect'') and (''cause'') form an important area for investigation in all the systems of Vedanta. Two (''ways of being the cause'') are recognised:
# — ''Being the instrumental cause''. For example, a potter is assigned as he acts as the maker of the pot and thus becomes the pot's ''instrumental cause''.
# — ''Being the material cause''. For example, the mud is assigned as it acts as the material of the effect (the pot) and thus becomes the pot's ''material cause''.
Advaita assigns to Brahman vide the statements from the Vedas (only two are given below):

'' — That Lord has created all the forms and is calling them by their names (Taitiiriya Aranyaka 3.12.7)

'' — He thought, “Let Me create the worlds” (Aitareya Upanishad^[6] 1.1.1)

Advaita also assigns to Brahman vide the statements from the Vedas (only two are given below):

'' — Dear boy, just as through a single clod of clay all that is made of clay would become known, for all modifications is but name based upon words and the clay alone is real (Chandogya Upanishad^[7] 6.1.4)

'' — (He thought) Let me be many, let me be born (Taittiriya Upanishad^[8] 2.6.4)

The Chandogya Upanishad^[9] 6.2.1 states

'' — It is One without a second

Thus, based on these and other statements found in the Vedas, Advaita concludes that Brahman is both the instrumental cause and the material cause.

Advaita states that (''effect'') is non-different from (''cause''). However kāraṇa is different from kārya. This principle is called (''the non-difference of the effect from the cause''). To elaborate,

★ If the cause is destroyed, the effect will no longer exist. For example, if from the effect, cotton cloth, the cause, threads, are removed, there will be no cloth, i.e., the cloth is destroyed. Similarly if in the effect, thread, the cause, cotton, is removed, there will be no thread, i.e., the thread is destroyed. This is brought out by Adi Shankara in the '' , commentary on the Brahma sutra,^[10] 2.1.9, as:

'' — Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect. The effect is of the nature of the cause and not the cause the nature of the effect. Therefore the qualities of the effect cannot touch the cause.

★ During the time of its existence, one can easily grasp that the ''effect'' is not different from the ''cause''. However that the ''cause'' is different from the ''effect'' is not readily understood. As to this, it is not really possible to separate cause from effect. But this is possible by imagining so. For example, the reflection of the gold ornament seen in the mirror is only the form of the ornament but is not the ornament itself as it (the reflection) has no gold in it at all. Adi Shankara says in the '', commentary on the Chandogya Upanishad, 6.3.2:

'' — All names and forms are real when seen with the ''Sat'' (Brahman) but are false when seen independent of Brahman.

This way Advaita establishes the non-difference of effect from cause. To put it in a nutshell,
: is not different from ; however is different from
In the context of Advaita Vedanta,
:Jagat (''the world'') is not different from Brahman; however Brahman is different from Jagat

Salient features of Advaita Vedanta

Three levels of truth

★ The transcendental or the '' level in which Brahman is the only reality and nothing else;

★ The pragmatic or the '' level in which both Jiva (living creatures or individual souls) and Ishvara are true; here, the material world is completely true, and,

★ The apparent or the '' level in which even material world reality is actually false, like illusion of a snake over a rope or a dream.

Brahman

According to Adi Shankara, God, the Supreme Cosmic Spirit or Brahman (pronounced as ; nominative singular ''Brahma'', pronounced as ) is the One, the whole and the only reality. Other than Brahman, everything else, including the universe, material objects and individuals, are false. Brahman is at best described as that infinite, omnipresent, omnipotent, incorporeal, impersonal, transcendent reality that is the divine ground of all Being. Brahman is often described as neti neti meaning "not this, not this" because it cannot be correctly described as this or that. It is the origin of this and that, the origin of forces, substances, all of existence, the undefined, the basis of all, unborn, the essential truth, unchanging, eternal, the absolute. How can it be properly described as something in the material world when itself is the basis of reality? Brahman is also beyond the senses, it would be akin a blind man trying to correctly describe color. It (grammatically neutral, but exceptionally treated as masculine), though not a substance, is the basis of the material world, which in turn is its illusionary transformation. Brahman is not the effect of the world. Brahman is said to be the purest knowledge itself, and is illuminant like a source of infinite light.
Due to ignorance (''), the Brahman is visible as the material world and its objects. The actual Brahman is attributeless and formless (see Nirguna Brahman). It is the Self-existent, the Absolute and the Imperishable (not generally the object of worship but rather of meditation). Brahman is actually indescribable. It is at best "Sacchidananda" (merging "Sat" + "Chit" + "Ananda", ie, Infinite Truth, Infinite Consciousness and Infinite Bliss). Also, Brahman is free from any kind of differences. It does not have any '' (homogeneous) differences because there is no second Brahman. It does not have any '' (heterogeneous) differences because there is nobody in reality existing other than Brahman. It has neither ''svagata'' (internal) differences, because Brahman is itself homogeneous.
Though Brahman is self-proved, Adi Shankara also proposed some logical proofs:

★ ''Shruti'' — the Upanishads, the Bhagavad Gita and the Brahma Sutras describe Brahman in almost exact manner as Adi Shankara. This is the testimonial proof of Brahman.

★ Psychological — every person experiences his soul, or atman. According to Adi Shankara, Atman = Brahman. This argument also proves the omniscience of the Brahman.

★ Teleological — the world appears very well ordered; the reason for this cannot be an unconscious principle. The reason must be due to the Brahman.

★ Essential — Brahman is the basis of this created world.

★ Perceptible feeling — many people, when they achieve the ''turīya'' state, claim that their soul has become one with everything else.

(/mɑːjɑː/) According to Adi Shankara, ''Māyā'' is that complex illusionary power of Brahman which causes the Brahman to be seen as the distinct material world. It has two main functions — one is to "cover up" Brahman from the human minds, and the other is to present the material world in its stead. Māyā is also indescribable. It is neither completely real nor completely unreal—hence indescribable. Its shelter is Brahman, but Brahman itself is untouched by the profanity of Māyā, just like a magician is not tricked by his own magic. Māyā is temporary and is destroyed with "true knowledge".
Since according to the Upanishads only Brahman is real, but we see the material world to be real, Adi Shankara explained the anomaly by the concept of this illusionary power .

Status of the world

Adi Shankara says that the world is not true, it is an illusion, but this is because of some logical reasons. Let us first analyse Adi Shankara's definition of Truth, and hence why the world is not considered true.

★ Adi Shankara says that whatever thing remains eternal is true, and whatever is non-eternal is untrue. Since the world is created and destroyed, it is not true.

★ Truth is the thing which is unchanging. Since the world is changing, it is not true.

★ Whatever is independent of space and time is true, and whatever has space and time in itself is untrue.

★ Just as one sees dreams in sleep, he sees a kind of super-dream when he is waking. The world is compared to this conscious dream.

★ The world is believed to be a superimposition of the Brahman. Superimposition cannot be true.
On the other hand, Adi Shankara claims that the world is not absolutely false. It appears false only when compared to Brahman. In the pragmatic state, the world is completely true—which occurs as long as we are under the influence of Maya. The world cannot be both true and false at the same time; hence Adi Shankara has classified the world as indescribable. The following points suggest that according to Adi Shankara, the world is not false (Adi Shankara himself gave most of the arguments, ''Sinha, 1993''):

★ If the world were false, then with the liberation of the first human being, the world would have been annihilated. However, the world continues to exist even if a human attains liberation.

★ Adi Shankara believes in Karma, or good actions. This is a feature of this world. So the world cannot be false.

★ The Supreme Reality Brahman is the basis of this world. The world is like its reflection. Hence the world cannot be totally false.

★ False is something which is ascribed to nonexistent things, like Sky-lotus. The world is a logical thing which is perceived by our senses.
Consider the following logical argument. A pen is placed in front of a mirror. One can see its reflection. To one's eyes, the image of the pen is perceived. Now, what should the image be called? It cannot be true, because it is an image. The truth is the pen. It cannot be false, because it is seen by our eyes.

(pronounced as , literally, the Supreme Lord) — According to Advaita Vedanta, when man tries to know the attributeless Brahman with his mind, under the influence of Maya, Brahman becomes the Lord. Ishvara is Brahman with Maya — the manifested form of Brahman. Adi Shankara uses a metaphor that when the "reflection" of the Cosmic Spirit falls upon the mirror of Maya, it appears as the Supreme Lord. The Supreme Lord is true only in the pragmatic level — his actual form in the transcendental level is the Cosmic Spirit.
Ishvara is Saguna Brahman or Brahman with innumerable auspicious qualities. He is all-perfect, omniscient, omnipresent, incorporeal, independent, Creator of the world, its ruler and also destroyer. He is causeless, eternal and unchangeable — and is yet the material and the instrumental cause of the world. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He may be even regarded to have a personality. He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. However, He himself is beyond sin and merit. He rules the world with his Maya — His divine power. This association with a "false" knowledge does not affect the perfection of Ishvara, in the same way as a magician is himself not tricked by his magic. However, while Ishvara is the Lord of Maya and she (ie, Maya) is always under his control, the living beings (''jīva'', in the sense of humans) are the servants of Maya (in the form of ignorance). This ignorance is the cause of the unhappiness and sin in the mortal world. While Ishvara is Infinite Bliss, humans are miserable. Ishvara always knows the unity of the Brahman substance, and the Mayic nature of the world. There is no place for a Satan or devil in Hinduism, unlike Abrahamic religions. Advaitins explain the misery because of ignorance. Ishvara can also be visualized and worshipped in anthropomorphic form as deities such as Vishnu, Krishna or Shiva.
Now the question arises as to why the Supreme Lord created the world. If one assumes that Ishvara creates the world for any incentive, this slanders the wholeness and perfection of Ishvara. For example, if one assumes that Ishvara creates the world for gaining something, it would be against His perfection. If we assume that He creates for compassion, it would be illogical, because the emotion of compassion cannot arise in a blank and void world in the beginning (when only Ishvara existed). So Adi Shankara assumes that Creation is a sport of Ishvara. It is His nature, just as it is man's nature to breathe.
The sole proof for Ishvara that Adi Shankara gives is Shruti's mentions of Ishvara, as Ishvara is beyond logic and thinking. This is similar to Kant 's philosophy about Ishvara in which he says that "faith" is the basis of theism. However, Adi Shankara has also given few other logical proofs for Ishvara, but warning us not to completely rely on them:

★ The world is a work, an effect, and so must have real cause. This cause must be Ishvara.

★ The world has a wonderful unity, coordination and order, so its creator must have been an intelligent being.

★ People do good and sinful work and get its fruits, either in this life or after. People themselves cannot be the giver of their fruits, as no one would give himself the fruit of his sin. Also, this giver cannot be an unconscious object. So the giver of the fruits of Karma is Ishvara.

Status of God

To think that there is no place for a personal God (Ishvara) in Advaita Vedanta is a misunderstanding of the philosophy. Ishvara is, in an ultimate sense, described as "false" because Brahman appears as Ishvara only due to the curtain of Maya. However, as described earlier, just as the world is true in the pragmatic level, similarly, Ishvara is also pragmatically true. Just as the world is not absolutely false, Ishvara is also not absolutely false. He is the distributor of the fruits of one's Karma. In order to make the pragmatic life successful, it is very important to believe in God and worship him. In the pragmatic level, whenever we talk about Brahman, we are in fact talking about God. God is the highest knowledge theoretically possible in that level. Devotion (Bhakti) will cancel the effects of bad Karma and will make a person closer to the true knowledge by purifying his mind. Slowly, the difference between the worshipper and the worshipped decreases and upon true knowledge, liberation occurs.

The soul or the self (Atman) is exactly equal to Brahman. It is not a part of Brahman that ultimately dissolves into Brahman, but the whole Brahman itself. Now the arguers ask how the individual soul, which is limited and one in each body, can be the same as Brahman? Adi Shankara explains that the soul is not an individual concept. Atman is only one and unique. It is a false concept that there are several Atmans. Adi Shankara says that just as the same moon appears as several moons on its reflections on the surface of water covered with bubbles, the one Atman appears as multiple atmans in our bodies because of Maya. Atman is self-proven, however, some proofs are discussed—eg., a person says "I am blind", "I am happy", "I am fat" etc. So what is this ego here? Only that thing is the ego which is there in all the states of that person — this proves the existence of Atman, and that consciousness is its characteristic. Reality and Bliss are also its characteristics. By nature, Atman is free and beyond sin and merit. It does not experience happiness or pain. It does not do any Karma. It is incorporeal.
When the reflection of atman falls on Avidya (ignorance), atman becomes ''jīva'' — a living being with a body and senses. Each jiva feels as if he has his own, unique and distinct Atman, called jivatman. The concept of jiva is true only in the pragmatic level. In the transcendental level, only the one Atman, equal to Brahman, is true.
Adi Shankara exposed the relative nature of the world and propounded the truth of the Advaita by analysing the three states of experience of the atman — waking (vaishvanara), dreaming (swapna), and deep sleep (sushupti). This idea of a fourth state of consciousness () apart from these three states is presented in the Mandukya Upanishad.

Salvation

Liberation or Moksha (akin to Nirvana of the Buddhists) — Advaitins also believe in the theory of reincarnation of souls (Atman) into plants, animals and humans according to their karma. They believe that suffering is due to Maya, and only knowledge (called Jnana) of Brahman can destroy Maya. When Maya is removed, there exists ultimately no difference between the Jiva-Atman and the Brahman. Such a state of bliss when achieved while living is called ''Jivan mukti''. While one is in the pragmatic level, one can worship God in any way and in any form, like Krishna or Ayyappa as he wishes, Adi Shankara himself was a proponent of devotional worship or Bhakti. But Adi Shankara believes that while Vedic sacrifices, puja and devotional worship can lead one in the direction of jnana, true knowledge, they cannot lead one directly to Moksha.

Theory of creation

In the relative level, Adi Shankara believes in the Creation of the world through ''Satkaryavada''. It is like the philosophy of Samkhya, which says that the cause is always hidden into its effect—and the effect is just a transformation of the cause. However, Samkhya believes in a sub-form of ''Satkaryavada'' called Parinamavada (evolution) — whereby the cause really becomes an effect. Instead, Adi Shankara believes in a sub-form called ''Vivartavada''. According to this, the effect is merely an apparent transformation of its cause — like illusion. eg., In darkness, a man often confuses a rope to be a snake. But this does not mean that the rope has actually transformed into a snake.
At the pragmatic level, the universe is believed to be the creation of the Supreme Lord Ishvara. Maya is the divine magic of Ishvara, with the help of which Ishvara creates the world. The serial of Creation is taken from the Upanishads. First of all, the five subtle elements (ether, air, fire, water and earth) are created from Ishvara. Ether is created by Maya. From ether, air is born. From air, fire is born. From fire, water is born. From water, earth is born. From a proportional combination of all five subtle elements, the five gross elements are created, like the gross sky, the gross fire, etc. From these gross elements, the universe and life are created. This series is exactly the opposite during destruction.
Some people have criticized that these principles are against ''Satkaryavada''. According to ''Satkaryavada'', the cause is hidden inside the effect. How can Ishvara, whose form is spiritual, be the effect of this material world? Adi Shankara says that just as from a conscious living human, inanimate objects like hair and nails are formed, similarly, the inanimate world is formed from the spiritual Ishvara.

Status of ethics

Some claim that there is no place for ethics in Advaita, because everything is ultimately illusionary. But on analysis, ethics also has a firm place in this philosophy—the same place as the world and God. Ethics, which implies doing good Karma, indirectly helps in attaining true knowledge. The basis of merit and sin is the Shruti (the Vedas and the Upanishads). Truth, non-violence, service of others, pity, etc are Dharma, and lies, violence, cheating, selfishness, greed, etc are adharma (sin).

Advaita Vedanta in a summary

Adi Shankara's treatises on the Upanishads, the Bhagavad Gita and the Brahma Sutras are his principal and almost undeniably his own works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments. He taught that it was only through direct knowledge of nonduality that one could be enlightened.
Adi Shankara's opponents accused him of teaching Buddhism in the garb of Hinduism. However, while the Later Buddhists arrived at a changeless, deathless, absolute truth after their insightful understanding of the unreality of samsara, historically Vedantins never liked this idea. Although Advaita also proposes the theory of Maya, explaining the universe as a "trick of a magician", Adi Shankara and his followers see this as a consequence of their basic premise that Brahman is real. Their idea of Maya emerges from their belief in the reality of Brahman, rather than the other way around.
Adi Shankara was a peripatetic orthodox Hindu monk who traveled the length and breadth of India. The more enthusiastic followers of the Advaita tradition claim that he was chiefly responsible for "driving the Buddhists away". Historically the decline of Buddhism in India is known to have taken place long after Adi Shankara or even Kumarila Bhatta (who according to a legend had "driven the Buddhists away" by defeating them in debates), sometime before the Muslim invasion into Afghanistan (earlier Gandhara).
Although today's followers of Advaita believe Adi Shankara argued against Buddhists in person, a historical source, the ''Madhaviya Shankara Vijayam'', indicates that Adi Shankara sought debates with Mimamsa, Samkhya, Nyaya, Vaisheshika and Yoga scholars as keenly as with any Buddhists. In fact his arguments against the Buddhists are quite mild in the ''Upanishad Bhashyas'', while they border on the acrimonious in the ''Brahma Sutra Bhashya''.
The ''Vishistadvaita'' and ''Dvaita'' schools believe in an ultimately ''saguna'' Brahman. They differ passionately with Advaita, and believe that his ''nirguna'' Brahman is essentially not different from the Buddhist ''Sunyata'' (wholeness or zeroness) — much to the dismay of the Advaita school. A careful study of the Buddhist Sunyata will show that it is in some ways metaphysically similar as Brahman. Whether Adi Shankara agrees with the Buddhists is not very clear from his commentaries on the Upanishads. His arguments against Buddhism in the Brahma Sutra Bhashyas are more a representation of Vedantic traditional debate with Buddhists than a true representation of his own individual belief.^[11]

The Buddha as a non-dualist

The Amarakosha-grantha, the Sanskrit dictionary, written by Amarasimha one of the nine gems of the Gupta court, lists many of the names and epithets by which the Buddha is traditionally known:
'
:sarvajñas sugato buddho dharmarājas tathāgatah
:samastabhadro bhagavān mārajil-lokajij-jinah
:şadabhijño daśabalo ’dvayavādī vināyakah
:munīndraś śrīghanaś śāstā muniś śākyamunis tu yah
'
“''All-knowing, transcendental, awakened, king of righteousness, he who has come, beneficent, all-encompassing, lord, conqueror of the god of love-mara, victorious of three worlds, he who controls his senses, protector from the six enemies, possessor of the ten powers, speaker of 'non-dualism', peerless, lord of the sages, embodiment of splendor, teacher, the saint known as Śākyamuni.''”
David Loy of the National Univ. of Singapore writes, "''The similarities between Mahayana and Advaita Vedanta have been much noticed; they are so great that some commentators conceive of the two as different stages of the same system. Curiously, both Shankara and his predecessor Gaudapada were accused of being crypto-Buddhists, while on the other side, Theravadins criticized Mahayana for being a degeneration back into Hinduism.''"^[12]

The impact of Advaita

Advaita rejuvenated much of Hindu thought and also spurred debate with the two main theistic schools of Vedanta philosophy that were formalized later: Vishishtadvaita (qualified nondualism), and Dvaita (dualism).
Advaita further helped to merge the old Vedic religion with popular south-asian cults/deities, thus making a bridge between higher types of practice (such as jnana yoga) and devotional religion of ordinary people.

Advaita and science

According to some followers of Advaita, it may very well be a place where the scientific world intersects with the spiritual world. They point to the relationships between mass, frequency, and energy that 20th century physics has established and the Advaitic 'Unity of the Universe' as the common ground. They feel that these relationships, formalized as equations by Planck and Einstein, suggest that the whole mesh of the Universe blend into a One that exhibits itself as many (namely, mass, energy, wave etc), and that this follows Advaita's view that everything is but the manifestation of an omnipresent, omniscient and omnipotent "One".

Mahavakya

Mahavakya, or "the great sentences", state the unity of Brahman and Atman. There are many such sentences in the vedas, but one sentence from each veda is usually chosen. They are shown below

Sr. No.	Vakya	Meaning	Upanishad	Veda
1	प्रज्नानम ब्रह्म (Prajñānam brahma)	''Supreme Knowledge is Brahman''	aitareya	Rig Veda
2.	अहम ब्रह्मास्मि (Aham brahmāsmi)	''I am Brahman''	brihadāranyaka	Yajur Veda
3.	तत्त्त्वमसि (Tattvamasi)	''That thou art''	chhandogya	Sama Veda
4.	अयमात्मा ब्रह्म (Ayamātmā brahmā)	''This Atman is Brahman''	mandukya	Atharva Veda

List of texts

;Prasthānatrayī
Advaita Vedānta, like other Vedanta schools of Hindu philosophy, recognises the following three texts (known collectively as the Prasthānatrayī) of the Hindu tradition: Vedas- especially the Upanishads, Bhagavad Gita and Brahma Sutras. Many advaitin authors, including Adi Shankara, have written ''Bhashyas'' (commentaries) on these texts. These texts are thus considered to be the basic texts of the advaita tradition.
;Other texts
Other texts include, Advaita Siddhi,^[13] written by Madhusudana Saraswati, Shankara Digvijaya — Historical record of Adi Shankara's life accepted by scholars worldwide.
Among other ancient advatic texts, two of the most prominent are Avadhuta Gita and Ashtavakra Gita.
;Adi Shankara wrote Bhāṣya (commentaries) on

★ Brahmasūtra

★ Aitareya Upaniṣad (Rigveda)

★ Bṛhadāraṇyaka Upaniṣad (Śukla Yajurveda)

★ Īśa Upaniṣad (Śukla Yajurveda)

★ Taittirīya Upaniṣad (Kṛṣṇa Yajurveda)

★ Kaṭha Upaniṣad (Kṛṣṇa Yajurveda)

★ Chāndogya Upaniṣad (Samaveda)

★ Māṇḍūkya Upaniṣad (Atharvaveda) and Gauḍapāda Kārika

★ Muṇḍaka Upaniṣad (Atharvaveda)

★ Praśna Upaniṣad (Atharvaveda)

★ Bhagavadgīta (Mahabhārata)

★ Vishnu Sahasranama (Mahabhārata)

★ Gāyatri Maṃtra
;Adi Shankara wrote the following treatises

★ Vivekacūḍāmaṇi (Crest-Jewel of Discrimination)

★ Upadeśasāhasri (A thousand teachings)

★ Śataśloki

★ Daśaśloki

★ Ekaśloki

★ Pañcīkaraṇa

★ Ātma bodha

★ Aparokṣānubhūti

★ Sādhana Pañcakaṃ

★ Nirvāṇa Śatakaṃ

★ Manīśa Pañcakaṃ

★ Yati Pañcakaṃ

★ Vākyasudha

★ Tattva bodha

★ Vākya vṛtti

★ Siddhānta Tattva Vindu

★ Nirguṇa Mānasa Pūja
In fact, the consensus now among scholars is that only Upadeśasāhasri can be securely attributed to Shri Shankara himself.
;Adi Shankara composed many hymns on Shiva, Vishnu, Devi, Ganesha and Subrahmanya[2]

★ Bhaja Govindaṃ, also known as Mohamuḍgara

★ Śivānandalahiri

★ Saundaryalahiri

★ Śrī Lakṣmīnṛsiṃha Karāvalamba Stotraṃ

★ Śāradā Bhujangaṃ

★ Kanakadhāra Stotraṃ

★ Bhavāni Aṣṭakaṃ

★ Śiva Mānasa Pūja

List of teachers

Main articles: List of teachers of Advaita Vedanta

Advaita Vedanta has had many teachers over the centuries in India and other countries.

See also

★ Nondualism

★ Jnana yoga, the yoga of knowledge

★ Satsang, a sort of spiritual meeting

★ Dvaita, an opposing philosophy that accepts duality

★ Vishishtadvaita, an opposing philosophy that propounds "qualified nonduality"
''An index of articles related to Advaita Vedanta can be found at List of Advaita Vedanta-related topics''

Notes

1. ''Brahman'' is not to be confused with Brahma, the Creator and one third of the Trimurti along with Shiva, the Destroyer and Vishnu, the Preserver.
2. The authorship of this work is disputed. Most 20th-century academic scholars feel it was not authored by Sankara, and Swami Sacchidanandendra Saraswathi of Holenarsipur concurs.
3. Chāndogya Upanishad - ācāryavān puruşo veda. Also see the first prose chapter of Śankara's Upadeśasāhasrī.
4. Antahkarana- Yoga (definition)
5. In the vedāntic literature, the (''internal organ'') is organised into four parts:

★ Manas (''mind'') — the part that controls sankalpa (will or resolution)

★ Buddhi (''intellect'') — the part that controls decision taking

★ Chitta (''memory'') — the part that deals with remembering and forgetting

★ (''ego'') — the part that identifies the Atman (''the Self'') with the body as 'I'
6. Aitareya Upanishad at celextel.org
7. Chandogya Upanishad
8. Taittiriya Upanishad
9.
10. Brahma Sutras by Swami Sivananda
11. Shankara's arguments against Buddhism
12. Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?
13. Advaitasiddhi.org

References

★ Madhukar, ''The Simplest Way'', Editions India, USA & India 2006, ISBN 81-89658-04-2

★ Madhukar, ''Erwachen in Freiheit'', Lüchow Verlag, German, 2.Edition, Stuttgart 2004, ISBN 3-363-03054-1

★ Mishra, M., ''Bhāratīya Darshan'' (भारतीय दर्शन), Kalā Prakāshan.

★ Sinha, H. P., ''Bharatiya Darshan ki ruparekha'' (Features of Indian Philosophy), 1993, Motilal Benarasidas, Delhi–Varanasi.

★ Swāmi Paramānanda Bhārati, ''Vedānta Prabodha'' (in Kannada), Jnānasamvardhini Granthakusuma, 2004

★ Madhava Vidyaranya, Sankara-Digvijaya, translated by Swami Tapasyananda, Sri Ramakrishna Math, 2002, ISBN 81-7120-434-1. Purchase online at www.sriramakrishnamath.org

★ Karl H. Potter (ed.), Advaita Vedanta up to Sankara and his Pupils: Encyclopedia of Indian Philosophies, vol. 3, Princeton University Press, Princeton, 1981.

★ Karl H. Potter, Austin B. Creel and Edwin Gerow, Guide to Indian philosophy, G. K. Hall, Boston, 1988.

★ Eliot Deutsch and J. A. B. van Buitenen, A source book of Advaita Vedanta, University Press of Hawaii, Honolulu, 1971.

★ Eliot Deutsch, Advaita Vedanta: a philosophical reconstruction, East-West Center Press, Honolulu, 1969

★ Raghunath D. Karmarkar, Sankara's Advaita, Karnatak University, Dharwar, 1966.

★ S. G. Mudgal, Advaita of Sankara, a reappraisal: Impact of Buddhism and Samkhya on Sankara's thought, Motilal Banarsidass, Delhi,

★ A. Ramamurti, Advaitic mysticism of Sankara, Visvabharati, Santiniketan, 1974.

★ Kapil N. Tiwari, Dimensions of renunciation in Advaita Vedanta, Motilal Banarsidass, Delhi, 1977.

★ Kokileswar Sastri, An introduction to Adwaita philosophy : a critical and systematic exposition of the Sankara school of Vedanta, Bharatiya Publishing House, Varanasi, 1979.

★ A. J. Alston, A Samkara source-book, Shanti Sadan, London, 1980-1989.

★ Satyapal Verma, Role of Reason in Sankara Vedanta, Parimal Publication, Delhi, 1992.

★ Arvind Sharma, The philosophy of religion and Advaita Vedanta : a comparative study in religion and reason, Pennsylvania State University Press, 1995.

★ M. K. Venkatarama Aiyar, Advaita Vedanta, according to Sankara, Asia Publishing House, New York, 1965.

★ Sangam Lal Pandey, The Advaita view of God, Darshana Peeth, Allahabad, 1989.

★ Rewati Raman Pandey, Scientific temper and Advaita Vedanta, Sureshonmesh Prakashan, Varanasi, 1991.

★ Adya Prasad Mishra, The development and place of bhakti in Sankaran Vedanta, University of Allahabad, 1967.

★ Natalia V. Isaeva, Shankara and Indian philosophy, SUNY, New York, 1993.

★ V. Panoli, Upanishads in Sankara's own words : Isa, Kena, Katha, and Mandukya with the Karika of Gaudapada : with English translation, explanatory notes and footnotes, Mathrubhumi, Calicut, 1991-1994.

External links

★ Open Directory - Society: Religion and Spirituality: Advaita Vedanta