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Some minor corrections ere made to Understanding Advaita, clearing accusations and doubts and in Aut!entic U"anis!ads and #itas$
%n Understanding Advaita, c!anges done ere
1$ 1.20.1 Aeptane o" :i7 -ramanas1$ 1.20.1.1 imamsa 2$3. /e setions ere reated4$&$ 1.9 elation &eteen ;i%a, Is6%ara and Bra6man
'$ 1.10 Is6%ara :r:68I and I%a :r:68I
($ 1.11 ;I%a :r:68I is t6e ause o" &ondage
)$ 1.12 *6at is t6e root ause o" su""ering<
*$ 1.1' Is Bra6man really deluded<
10$1.1= >7planation "or Bra6man getting deluded<
11$1.21 Ad%aita Vedanta # A -ure Vedanti pat6
+ome "age as edited to e"lain more to"ics covered in later versions$
Aut!entic U"anis!ads and #itas as u"dated$ Ne u"anis!ads added are S!aulo U"anis!adsunder a.e U"anis!ad and /!as.ala antra U"anis!ad of g Veda not a "art of 10) u"anis!adsof u.ti.a U"anis!ad3$ Added some more u"anis!ads commented b A""aa Di.s!ita and/!as.araa
minor corrections ere made to 5learing accusations and doubts
Understanding Advaita - 5!anges Since Version &$1$0
6anges :ine Version '.1.0
%.0.0 released it6 ne page on ad6yAropa apa%Ada
A ne page dediated to ad6yAropa apa%Ada is released.
ad6yAropa apa%Ada is a uni5ue traditional met6od o" tea6ing rediso%ered &y :ami :a6idanandendra:arasati,. :amii o&ser%ed t6at t6is met6od o" tea6ing as adopted &y :6an+ara B6aga%adpAda "rom 6isita B6as:ya in 13.13.
Aording to t6is met6od, "irst super imposition on :el" is mentioned and later on superimposition is negated.Aording to :ami i, t6is met6od is onsistent and is "ound in panis6ads, ita and Bra6ma :utra.
ead ore
:ome minor update inludes editing o" ?learing Ausations E ou&ts? li+e adding some more in"o on 6y 10Cupanis6ads are aut6enti.
6anges :ine Version 4.0.0
% '.0 -u&lis6ed # omplete 6ange in "lo86e ne e&site nderstanding Ad%aita 6as undergone maor 6ange &ot6 in terms o" ontents and in terms o""lo. It no "ouses more on nderstanding Ad%aita t6en dispelling ou&ts and ansering ausations.
86e order o" pages 6as also 6anged. 86e site no &egins it6 nderstanding Ad%aita, "ollos it6 editati%e ;ourney o" an Ad%aita Vedantin. /e7t -age is ispelling ou&ts, "olloed &y Ad%aita in :6astras and andomDuotes.
-age nderstanding Ad%aita underent maor 6ange. It no inludes &asi onepts o" Ad%aita and attempts tode"ine +ey terms li+e Bra6man, mAyA and it6yA, /itya#anitya, et. ispelling ou&ts also underent some6ange it6 ne additional ontent.
6anges :ine Version 3.0.0
any 6anges 6a%e &een done in %4.0. /e upanis6ads are added.
1$12.4 Ad%aita and Aaata %Ada in teo&indu panis6ad
86e aut6ors are not an aut6ority in :pirituality. 86ey are &ot6 sAd6a+a#s (see+ers o" trut6). 86is or+ is an
attempt to ollet in"ormation related to Ad%aita Vedanta in one plae. Duotes used in t6is or+ 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
or+ is not to ma+e any ommerial &ene"it, &ut to present Ad%aita Vedanta positi%ely. 86oug6 are is &een
ta+en to gi%e orret in"ormation, aut6ors are not responsi&le "or any misin"ormation gi%en in t6is or+, 6i6
is unintentional.
/ature o" -roet and -u&lis6ing :trategy
In &rie", t6is guide or proet aims to gi%e pointers. 86is or+ is not aimed to &e an aut6enti guide. -u&lis6ing
strategy is to pus6 "re5uent minor updates, on t6e "ly i.e. as and 6en t6ey 6appen. It is an open personal
dairy.
86is proet is done on %olunteer &asis, in "ree time, it6 no intention o" gaining ommerial &ene"it. 86e idea
is to onstantly upgrade t6e or+, as and 6en time permits. *e pus6 "re5uent minor updates. 86is approa6
is against on%entional pu&lis6ing, yet e 6a%e reason "or t6is approa6. 86e idea is to gi%e as mu6
in"ormation as possi&le and at as a roug6 re"erene, it6 a 6ope to enourage readers to underta+e study o"
:6astra#s. 86is is also t6e reason "or pus6ing un"inis6ed updates it6 unorreted typos or not pro%iding
sans+rit %erses. *e ust ant to point out diretion so t6at interested reader an 6e+ out s6astra#s it6translations "rom respeted and aut6enti aut6ors and soures. *e are not or+ing on t6is proet as a
pro"essional nor e intend to pu&lis6 t6is or+ in print media. ur aim is to gi%e ma7imum in"o, 6i6 ma+es
easier to sear6, t6ere&y sa%ing a lot o" time sear6ing in &oo+s. :ine t6e intention is to sa%e time spend in
sear6ing, e%en a "e 5uotes are a good reason to pus6 "or anot6er update.
*e &elie%e in openness and transpareny. @ene e put eent :ite Ati%ity pu&li, 6i6 is generally +ept
on"ined to aut6ors and e&masters.
pdating and ploading .odt and pd" is time onsuming and 6ene urrent %ersion a%aila&le "or donload
may not &e updated to latest %ersion. @ene in 6ome page e 6a%e mentioned %ersion num&er o" e&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 donload setion o" e&site.
6anges :ine Version 10.0.0.&...................................................................................................................... ....... 3
6anges :ine Version 9.0.0.&....................................................................................................................... ........ 36anges :ine Version C.1.0...................................................................................................................................46anges :ine Version C.0.0...................................................................................................................................'6anges :ine Version =.0.4...................................................................................................................................6anges :ine Version .0.1...................................................................................................................................6anges :ine Version '.1.0...................................................................................................................................=6anges :ine Version 4.0.0...................................................................................................................................=6anges :ine Version 3.0.0...................................................................................................................................=
:alutations to -aram uru # uru ita................................................................................................................24*6at is Ad%aita Vedanta....................................................................................................................................... 24Bra6man................................................................................................................................................................ 29
-osition o" Is6%ara in Ad%aita................................................................................................................. ........ 34
aya and it6ya (मय ,नमथय )..............................................................................................................................34
nitya and anitya (नतय #अनतय ).............................................................................................................................3
VairAgya and do:a#dars6an (वगय # द द! , ispassion and "ault "inding)..................................................3C
*6y I am not ;i%a<..................................................................................................................................... ...... 41A6am ?I? and A6am+Ara ?I#ness?, ?I am oer?, ?>go?............................................................................................. 41Atman................................................................................................................................................................... . 42mo+s6a (म$ , mo7a)............................................................................................................................................. 42
86ree 8ypes o" %AsanA#s (वस , esires) and t6eir renuniation......................................................................43
;i%anmu+ti and Vide6a u+ti...................................................................................................................... ......... 4'
*6om to :urrender<....................................................................................................................................... ..... 4'
2. Feet#Bramar /yaya.....................................................................................................................................0:u&tle -oints..................................................................................................................................................... .... 0Is6ara does not depend upon anyt6ing ?>lse? "or reation o" uni%erse................................................. .........386ree -at6s......................................................................................................................................................... .. 3aAta %Ada$ o+s6a # a ma6a&ranti (great illusion)........................................................................................... .4Va6yart6a and !a7yart6a.................................................................................................................................... 'But e 6a%e 6eard so mu6 a&out mAyA (maayaa). *6y is mAyA tal+ed too mu6<.............................. ........:u&tle points "or sinere ad%aita meditators.................................................................................................... ..=
pades6as are gi%en "rom Ad6i+Ara &6eda............................................................................................................. Cad6yAropa apa%Ada # nly onsistent 8raditional 8ea6ing o" Adi :6an+ara B6aga%adpAda................. ........... ..=1
Is6ara is /eutral says ita............................................................................................................................=1Fris6na taug6t &ot6 d%aita and ad%aita. .................................................................................................................. =2Bot6 sides o" oin 6as to &e understood.................................................................................................................. =4
eason &e6ind :6rutis, :mritis and -uranas praising one -ersonal deity................................................. .......='ad6yAropa apa%Ada # A onsistent 8raditional 8ea6ing.........................................................................................==ad6yAropa apa%Ada # nly onsistent 8raditional 8ea6ing as taug6t &y Adi :6an+ara B6aga%adpAda...... ..==
Bra6man an &e desri&ed only in a negati%e ay......................................................................... ........... ...==ad6yAropa apa%Ada in B6aga%ad ita................................................................................................... ........ =C@o as t6is traditional et6od diso%ered<............................................................................................ ...C1@o is t6is met6od 8raditional<............................................................................................................ ......... C
ad6yAropa apa%Ada in all 10 (ten) panis6ads..................................................................................................C=ad6yAropa apa%Ada in Bri6adAra/ya panis6ad..............................................................................................CCad6yAropa apa%Ada in Bri6adAra/ya panis6ad..............................................................................................CCad6yAropa apa%Ada in Isa panis6ad................................................................................................................. C9ad6yAropa apa%Ada in Fena panis6ad......................................................................................................... .... C9ad6yAropa apa%Ada in Fat6a panis6ad......................................................................................................... ... 90
ad6yAropa apa%Ada in -ra:/a panis6ad (-ras6na panis6ad)...................................................................... 92ad6yAropa apa%Ada in 8aittiriya panis6ad............................................................................................. .......... 93ad6yAropa apa%Ada in Aitareya panis6ad........................................................................................................ 93ad6yAropa apa%Ada in unda+a panis6ad...................................................................................................... 94ad6yAropa apa%Ada in andu+ya panis6ad......................................................................................... ........... 9ad6yAropa apa%Ada in 6andogya panis6ad................................................................................................. ..9=ad6yAropa apa%Ada in :%etas%atara panis6ad.................................................................................................9C
Is :ri amana a6ars6i?s 8ea6ing 8raditional<............................................................................................... 110*6y is renuniation important "rom &eginning<.......................................................................................... .... 113?iret >7periene? %Hs ?Intelletual nderstanding?................................................................................... ...... 11'
?/egation? and not ?eetion?....................................................................................................................... 11Ad%antage o" :inging or !istening to B6aans, e%otional :ongs, @ymms and :totras..................................11=
Ad%aita, reation and it?s -ratia&ility..................................................................................................................11C-ranams............................................................................................................................................................ ....... 11Cor on%eniene, t6e artile is di%ided into to parts................................................................................... ........ 11C
-A8 I # >7plaining Ad%aita, 86eory o" reation and uality............................................................................ 11CDuestions and ou&ts................................................................................................................................... 119:6ruti @inting non#duality 6ile e7plaining reation..................................................................................120Veiling (o%ering) o" :el" &y Ignorane................................................................................................... ...... 12086e dual statements also point to non#duality............................................................................................ 121*6y t6e +noledge o" :el" ealiKation is supreme<....................................................................................12286en 6y 8ea6 86eory o" reation i" it is illusion<.....................................................................................122e ords on ? Illusion?.................................................................................................................................. 123/eo -6ilosop6y.............................................................................................................................. .......... ..... 123
-A8 II # -ositi%e Approa6........................................................................................................................... ..... 124-ratial Ad%aita....................................................................................................................................... ..... 124Adi :6an+ara # 86e ;agad uru.....................................................................................................................124Ad%aita is not "or e%ery&ody......................................................................................................................... 12'!ets return to pratial orld and start our ourney it6 -rayers..................................................... ........ 12'
learing Ausations E ou&ts..................................................................................................................... .......... 12A /ote to eaders............................................................................................................................................... 12Duoting -adma -urana to ause Adi :6an+ara # e"utation o" mAyA%Adam asat:Astra -raanam&aud6am u6yate............................................................................................................................................... 12=
Aeptane o" all si7 pramanas o" imamsa............................................................................................... 13'*e need all types o" Fnoledge................................................................................................................... 13!ast message o" Adi :6an+ara B6aga%adpAda.............................................................................................13
Adi :6an+ara # A ;agadguru........................................................................................................................... 13=Anot6er Ausation on our a6arya is t6at # Adi :6an+ara &eame Vais6na%a during 6is last years.... ...140:6i%a ita, a part o" -adma -urana tea6es ad%aita................................................................................. ..141-re :6an+ara Ad%aitins ...................................................................................................................... .......... 143:6an+ara6arya is aused as 6idden#Budd6ist..........................................................................................14'auapAda is aused as 6idden#Budd6ist.................................................................................................148o types o" rant6s and ommentaries are reated................................................................................ 14CAdi :6an+ara?s tea6ings are not onsistent................................................................................................149:6an+ara as dogmati ...............................................................................................................................149
e%otional *or+s &y Adi :6an+ara.........................................................................................................149Ad%aita parampara starts it6 /arayana as "irst guru .........................................................................149/ot A"raid to rite a&out praises to VAsude%a....................................................................................... 1'0
@umility o" Adi :6an+araa.......................................................................................................................1'0@armoniKing all pat6s # :martism......................................................................................................... .. 1'1Ved Vyas e7tending li"e o" :6an+ara "or 1 more years......................................................................... 1'1
Adi :6an+ara /e%er eeted %aita.................................................................................................... ... 1'2>sta&lis6ing 4 mat6s in t6e "our 5uadrants o" our ountry...................................................................1'4Adi :6an+ara?s message in a nuts6ell.................................................................................................... .1'4*6y 8emples are needed i" od is omnipresent<.................................................................................. 1''1. Aram&6a %Ada$..................................................................................................................................... 1'2. pari/Ama %Ada....................................................................................................................................1'3. Vi%arta %Ada.......................................................................................................................................... 1'4. aAta %Ada............................................................................................................................................. 1'=
:6an+ara6arya only anted us to rise a&o%e d%aita...................................................................... ........... 11
I" you al+ o" Ad%aita pat6 you ill loose all your rasa and Ananda.........................................................12inally "olloers o" Adi :6an+ara are aused as L8yrannial people 6o &urned don monastries,destroyed attle and +illed omen and 6ildrenL ...................................................................................... 13I" you al+ o" Ad%aita pat6 you ill loose all your rasa and Ananda.........................................................14inally "olloers o" Adi :6an+ara are aused as L8yrannial people 6o &urned don monastries,destroyed attle and +illed omen and 6ildrenL ...................................................................................... 14Ad%aita ;nana needs no B6a+ti............................................................................................................. ........ 1'
i""erene &eteen Budd6ism and Ad%aita......................................................................................................1CmAyA%Ada and &ra6ma%Ada..............................................................................................................................19
Bra6man H Atman is not :6unya says i&6u ita, Anu ita and Gog Vasist6a...........................................1=1mA6A%A+ya # :ar%am +6alu#idam &ra6ma is &rama%Ada and not mAyA%Ada...........................................1=4Bra6ma B6aa%a........................................................................................................................................ ..... 1=4Importane o" uru 8at%a (Atma 8at%a, Bra6man)...................................................................................... 1=4
e"uting aut6ority o" sripture on &asis o" dating and lassi"iation...............................................................1=9All 10C panis6ads are aut6enti................................................................................................................. 1C1-urA/a#s and pa#purA/A#s are aut6enti too........................................................................... ........... .... 1C4/o purAnA is superior or in"erior.................................................................................................................1C'
lassi"iations o" -uranas in -adma -urana and atsya -urana..........................................................1CCInterpolations in -adma -urA/a............................................................................................................190:6i%a is none ot6er t6an Bra6man..........................................................................................................191
Anya#de%ata ors6ip, Vai+unt6a and param pada in ita...............................................................................191:6i%a and adoption o" /a6i /inda /yaya &y a6aryas ...............................................................................19>a6 "orm o" od 6as distinti%e -ersonality..................................................................................... ......... 19C
?I? or ?e? in ita an &e ta+en as ?Bra6man?..................................................................................................... 19C
Veda or Agama, 6i6 is supreme aut6ority<................................................................................................ ... 209All s6ools during Adi :6an+ara?s time ere ad%aiti.......................................................................................211%aita, Visistad%aita and Ad%aita are steps leading to ultimate trut6.............................................................21286eir logial "allay is a straman.....................................................................................................................213
Ad%aita in :6astras................................................................................................................................................... 214our ma6A%A+yAs............................................................................................................................................... 214....................................................................................................................................................................... 21
Ad%aita in B6aga%ad ita...................................................................................................................................21Bra6man in B6aga%ad ita................................................................................................................................21=/eutrality o" Is6ara H Bra6man in ita...........................................................................................................21CB6aga%an tal+s o" t6is orld as e6anial...................................................................................................... 219B6aga%an Fris6na e7plains in B6aga%ad ita and ttara ita..................................................................219
Fris6na tal+s a&out Ad%aita and aya in :rimad B6aga%atam........................................................................220ore Verses "rom :rimad B6aga%atam o" Ad%aita /ature .............................................................. .......... 221
Ad%aita in uru ita...................................................................................................................................... ..... 222uru 8at%a and Bra6man in uru ita......................................................................................................... 222lories o" -aram uru..................................................................................................................................22'uru is a&o%e Bra6ma, Vis6nu and :6i%a............................................................................................ ........ 22ruitlessness o" sad6ana done it6out t6e +noledge o" :el"...................................................................22:6i%a, :6a+ti and uru are one and same says uru ita .........................................................................22
Ad%aita in i&6u ita..................................................................................................................................... ..... 22=Ad%aita in t6er itas............................................................................................................................... ......... 22C
Ad%aita in A%ad6uta (A%ad6oot) ita............................................................................................................22CAd%aita in :ri ama ita also alled as sruti#sara#sangra6a.......................................................................229Ad%aita in @anumad ita.............................................................................................................................. 229Ad%aita in :6i%a ita "rom -adma -urana................................................................................................... 230Ad%aita in ttara ita.................................................................................................................................... 233Ad%aita in Anu ita........................................................................................................................................ 23CAd%aita in dd6a%a ita................................................................................................................................ 240Ad%aita in Ad6yAtma rAmAya/a and tArA gItA...........................................................................................241Ad%aita and Aaata Vaad in As6ta%a+ra ita................................................................................................242Ad%aita in Goga Vasist6a................................................................................................................................ 24'
Ad%aita in 10 (ten) mu+6ya (maor) panis6ads .............................................................................................. 249Ad%aita Vedanta Is6A%Asya panis6ad....................................................................................................... .249Ad%aita Vedanta in Fena panis6ad # I may not deny Bra6man and Bra6man do not deny me..... ..... ...2'2Ad%aita Vedanta in Fat6a panis6ad (+at6opanis6ad)................................................................................2'2Ad%aita Vedanta in -ras6na panis6ad.......................................................................................... .......... ... 2''Ad%aita Vedanta in unda+a panis6ad....................................................................................... ........... ... 2'Ad%aita Vedanta in andu+ya panis6ad....................................................................................................2'=Ad%aita Vedanta in 8aittiriya panis6ad.......................................................................................................2'=Ad%aita Vedanta in Aitareya panis6ad...................................................................................................... .2'9Ad%aita Vedanta 6andogya panis6ad......................................................................................... .......... ... 2'9Ad%aita Vedanta Bri6adAra/ya panis6ad..................................................................................................23
Ad%aita in ot6er panis6ads.............................................................................................................................. 2':%etas6%atara panis6ad on Bra6man as Is6ara............................................................................. ........ 2'Ad%aita in u+ti+a panis6ad (u+ti+opanis6ad)................................................................................... ...2
Ad%aita in nirAlam&opani:6ad............................................................................................................. ........ 2Ad%aita and Aaata %Ada in teo&indu panis6ad........................................................................................2Ad%aita in Amrit Bindu panis6ad...............................................................................................................2=Ad%aita Vedanta in Ad6yAtma panis6ad....................................................................................................2CAd%aita Vedanta in Atma Bod6 panis6ad........................................................................................... ....... 29Ad%aita Vedanta in Gog 8at%a panis6ad......................................................................................... ........... .2=0Ad%aita Vedanta in Faus6ita+i Bra6mana panis6ad................................................................. ........... ..... 2=0
Ad%aita Vedanta in Bra6ma panis6ad........................................................................................................2=2
Ad%aita Vedanta in a6a panis6ad............................................................................................................2='Ad%aita Vedanta in /ir%A/a panis6ad...................................................................................................... .2='
Ad%aita Vedanta in a6AnArAya/a panis6ad...........................................................................................2=Ad%aita Vedanta in ;a&Ala panis6ad...........................................................................................................2==Ad%aita Vedanta in udgala panis6ad......................................................................................... .......... ... 2=CAd%aita Vedanta in Aruni (Aruneyi) panis6ad............................................................................................ 2=CAd%aita Vedanta in Atma panis6ad.......................................................................................................... .. 2=9Ad%aita Vedanta in :ar%asara (:ar%a#sara) panis6ad......................................................................... ....... 2C2Ad%aita Vedanta in -aram6ansa panis6ad.............................................................................................. ..2C4Ad%aita Vedanta in Fai%alya panis6ad............................................................................................. .......... 2C'
Amrit Bindu panis6ad................................................................................................................................. 2928eo Bindu panis6ad............................................................................................................................. ...... 292Ad6yAtma panis6ad.................................................................................................................................... 2926andogya panis6ad............................................................................................................................ ...... 293-ara Bra6ma panis6ad e7plains inner meaning o" sared t6read pnayana.........................................293Goga 6udamani panis6ad e7plains H A and Bra6man..................................................... .......... .293
Anot6er ay to understand Adi :6an+ara.........................................................................................................29'Bra6man in panis6ads................................................................................................................................... ....... 29CBra6man and reation..................................................................................................................................... ....... 29CBra6man as su&stratum o" all ................................................................................................................................ 300i""erent !e%els o" 8rut6s............................................................................................................................... ......... 300Bra6man as All........................................................................................................................................................ . 301
e"inition o" -urus6a............................................................................................................................................... 303/irgu/a Bra6man as Is6%ara.................................................................................................................................. 303:el" is Bra6man........................................................................................................................................................ 30'2 Bra6mans M 8o Bra6mans M 8o le%els o" t6e unmeni"ested..........................................................................30'
onepts o" Ad%aita in :6astras...................................................................................................................30=Bra6man................................................................................................................................................................... 30=Duestioning Aut6entiity o" or+s attri&uted to Adi :6an+ara............................................................................. 309
Are all t6e or+s attri&uted to Adi :6an+ara B6aga%adpad atually 6is ompositions<...................... ..........309nusual apaity o" intense mental onentration o" ealiKed :aints and Intuiti%e Fnoledge.......... ....309
Brie" list o" or+s attri&uted to Adi :6an+ara...................................................................................................31ommentaries$ onsidered Aut6enti.............................................................................................. .......... .31ommentaries$ Aut6entiity ou&t"ul..........................................................................................................31-6ilosop6ial *or+s$ onsidered Aut6enti.................................................................................... .......... ..31=e%otional and t6er *or+s$ onsidered Aut6enti...................................................................................31=
e%otional and *or+s$ Aut6entiity dou&t"ul............................................................................................ ..31C>7planation "or di""erent riting style t6an Bra6ma :utra B6A:ya.................................................................319As a laymen, 6at s6ould I do<.........................................................................................................................321
e"erenes ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama..............................................322e"erenes (om&ined).................................................................................................................................. .... 322-uranas........................................................................................................................................................... .... 323panis6ads.................................................................................................................................................. ....... 324:mritis........................................................................................................................................................... ...... 32'amanaya............................................................................................................................................. ........... ... 32'a6a&6arata....................................................................................................................................................... 32'isellaneous................................................................................................................................................ ..... 32
Adi :6an+ara -rea6ed :marta 6arma....................................................................................................... ......... 32=Adi :6an+ara -rea6ed :marta 6arma....................................................................................................... .... 32=:marta and :6anmata...................................................................................................................................... .. 32=
:ome -ersonal 86oug6ts.................................................................................................................................... 32CAdi :6an+ara B6aga%adpada as not a :6ai%a, nor a Vais6na%a, nor a :6a+ta.............................................. 329smArta # a -r/a %aidi+a d6arma.....................................................................................................................329>a6 orm o" od 6as istinti%e 6arateristis............................................................................................. 331
But 6o an attri&utes 6i6 are generally related to :6i%a &e onsidered as t6at o" Vis6nu, one mayas+. .............................................................................................................................................................. .. 332*rong interpretation o" Adi :6an+ara B6aga%adpada?s ommentary leads to erroneous onlusion.. ..334
!ord :6i%a and aa -ar%ati is Is6%ara says Adi :6an+ara in Fena panis6ad................................................33'!ord :6i%a is Atman, Bra6man and -aramatma, t6e supreme :el" says Adi :6an+ara in ita......................33Adi :6an+ara?s Interpretation o" :6i%a and udra in Vis6nu :a6asranama.................................................... 33=
:6i%a, Vis6nu and Bra6ma are same says Adi :6an+ara in 6is Vis6nu :a6asranama B6as6ya................343ommon names and some seleted names in :6i%a :a6asranama................................................................344
:6i%a and Vis6nu...................................................................................................................................... ..... 34':6i%a and Bra6ma.................................................................................................................................. ....... 34
:6i%a and Fris6na........................................................................................................................................ .. 34:6i%a and Furu+s6etra.................................................................................................................................34=:6i%a?s aroosmi "orm (VirA8a :%arpa)................................................................................................ 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.............................................3'0Adi :6an+ara B6aga%adpada on , :6i%a and -aramatma in andu+ya panis6ad..................................3'2Adi :6an+ara B6aga%adpada -raises :6i%a (:6am&6o) as Is6%ara and on"irms non#duality it6 t6e !ord 3'3Adi :6an+ara B6aga%adpada -raises e7plains /ama6 :6i%aya in :6i%a -an6A+s6ara antra.......... ..........3'4Adi :6an+ara B6aga%adpada in Veda :ara :6i%a :ta%an praises :6i%a as supreme................................. ......3''angal :lo+a in :6i%a or Vis6nu :a6asranam points to anes6a...................................................................3'
Bra6ma, Vis6nu and :6i%a appear to &e di""erent due to mAyA says Adi :6an+ara in mAyA pan6a+am... .3'C-ra:nottara atna Ali+A de"ines 6o is t6e supreme od...........................................................................3'9
Adopting o" ou&le :tandards &y i%al :6ools........................................................................................... .... 30/on#uality o" :6i%a#Vis6nu stated &y ad6usudan :aras%ati.......................................................................31/on#uality o" :6i%a#Vis6nu in :uta :am6itA o" :+anda -urA/a....................................................................33VinAya+a in :6an+ara B6A:ya 9.2'.................................................................................................................... 3'aa B6a%ani is supreme in :oundarya !a6iri................................................................................................... 3':6i%a#Vis6nu (/arasim6a) a&6eda in /arasim6a -ur%a 8apaniya panis6ad.................................................3=:6i%a#Vis6nu (/arasim6a) a&6eda in /arasim6a ttara 8apaniya panis6ad................................................3=onlusion.............................................................................................................................................. ........... . 3C
Aut6enti panis6ads and itas............................................................................................................................. 3=08en -riniple panis6ads................................................................................................................................... 3=2
t6er Aut6enti panis6ads.............................................................................................................................. 3=3panis6ads ommented &y eent AArya#s......................................................................................... .......... 3=3panis6ads o" ou&t"ul Aut6entiity...................................................................................................... .......... 3=4a+e panis6ads................................................................................................................................................. 3=4/ote$ 86ere is one more upanis6ad &y t6e name :6ailopanis6at. @oe%er, I do not 6a%e any in"ormationa&out it. ............................................................................................................................................................. . 3=4
e"erenes made &y Adi :6an+ara in Bra6ma :utras.......................................................................................3=4Aut6enti itas.................................................................................................................................... ........... .... 3=
e"erenes and :oures..................................................................................................................................... ..... 3C0:oures "or reading.................................................................................................................................................. 3C0
destroyed attle and +illed omen and 6ildrenL # soure *i+ipedia artile on Ad%aita Vedanta , re"er to
%aita ##N sear6 "or ?+ill? and you ill "ind t6e a&o%e statement
86e purpose o" riting t6is artile is t6at I tried to "ind t6e trut6 and 6ad to spend mu6 time to ollet "ats t6atonlude$ Ad%aita, as taug6t &y Adi :6an+ara is aut6enti and is onsistent it6 Vedas, upanis6ads, -uranas and
B6aga%ad ita.
@itting &a+ at ausers is a%oided, as e are taug6t to "eel ompassion and not 6atred. ne annot 6a%e loer
animal emotions i" one ants to progress in spirituality.
I ust ant to on%ey t6e orret understanding to "ello ad%aitins so t6at 6en anyone tries to de"ame or ause
Ad%aita or Adi :6an+ara, t6ey +no itOs a straman. /o one orretly pratising Ad%aita, as taug6t &y Adi
:6an+ara6arya and 6is preeptors and %edi is6is ill &e doomed, in "at, 6e ill &e "reed "rom t6e misera&le
yle o" &irt6 and deat6 and ill sit on t6e pinnale o" trut6.
:6astras are an aut6ority, any pat6 6as to &e onsistent it6 t6em. Vedas, panis6ads and B6aga%ad ita are t6e
pillars o" :anatana 6arma. @ene e"erene to ad%aita tea6ings in s6astras 6as to &e pointed out. e"erenes"rom %arious smritis (&6aga%ad ita, uru ita, ttara ita, :6i%a ita and ot6er lesser +non itas) and s6rutis
(maor and minor upanis6ads) are gi%en. e"erenes "rom :rimad B6aga%atam are also 5uoted.
86is part 6as &een t6e most di""iult, not &eause it is toug6 to get details, &ut it 6as put me in a "i7. I am trying to
pro%e, a+noledge t6at Ad%aita is aut6enti and Adi :6an+ara6arya is genuine. A"ter olleting re"erenes "rom
s6astras t6at tea6 Ad%aita, e an say,
'Yes Advaita is authentic, consistent with Vedas and Adi Shankara was one of the reatest !ro!onent of
traditiona" advaita'
86is ord Ges, gi%es me pain. It s6o t6e a+noledgement. I "eel it is an insult to t6e entire system and t6e great
&elo%ed a6arya :6ri Adi :6an+ara, as a anani annot udge a nani, nor one s6ould try to.
86is site is my silent response. It?s an attempt to gi%e orret piture and lea%e it?s disretion to t6e reader.
ore t6an a response, I 6a%e reated t6is site as I do not ant ot6ers to aste time olleting re"erenes "rom
86is part attempts to s6o t6e reason 6y some s6olars do not onsider t6e or+s attri&uted to Adi :6an+ara
are genuinely a6arya?s reation and "inding limitations in t6eir adopted proess "or ritial e7amination o" or+s.
&. e"erenes ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama
86is part lists re"erenes ited &y :ri Adi :6an+ara B6aga%adpada in 6is Vis6nu :a6asranama &6as6ya.
. Adi :6an+ara -rea6ed :marta 6arma
86is part attempts to support t6e ommon &elie" t6at Adi :6an+ara prea6ed smArta d6arma.
d. Aut6enti panis6ads and itas
8raditionall t!ere are 10) u"anis!ads$ Some sc!olars do not acce"t all 10) u"anis!ads listed in u.ti.aU"anis!ad$ 8!is "art tries to under t!e reason be!ind t!eir claim and t!e met!od ado"ted b t!em for criticalstud of an s!astra before acce"ting it as a genuine s!ruti$
ay t6is 6um&le attempt &ring inner peae to ello Ad%aitins and ot6er sinere spiritual see+ers. ay e all
mo%e &eyond t6e realm o" %aad#%i%aad is my 6um&le prayer.
!et us &egin it6 salutations to our uru 6o is none ot6er t6an :at#6it#Anand Atma H Bra6man
य.य /सदद0मव सव1 म2यव सव1 -3क*4-% 5 M
6त7% 8व"नम सदतम&-% त.य%न9-:% /ण;*.म नतयम , MM
By 6ose grae t6at one realiKes PI am e%eryt6ing, e%eryt6ing is superimposed in me, I o""er my salutations andors6ip to my sel"#realised :atguruOs lotus "eet. (21')
क <% =% ><% !?% >(=व.सद 6म M
मण -य@य( रAक B0 क) MM
amily traditions, ealt6, 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)
अCननम(=.य 8वयD(5स) M
C/भ/द /सद% क A म /भ MM
!ord, &y t6e gi"t o" t6e lig6t o" +noledge, may 86y &lessings &e &estoed on me, 6ose eyes are o%ered &y
t6e atarats o" ignorane, and 6ose mind is aptured &y sense pleasure. (21)
e"er lories o" -aram uru
>!at is Advaita Vedanta
86e ord ?Ad%aita? ( अE ) means non#duality. It is a p6ilosop6y 6i6 desri&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, un6anging, immuta&le, &eyond guna#s (attri&utes), &eyond t6e rea6 o" ' senses, mind and
Ad%aita Vedanta tea6es t6at t6is orld is transient, temporary, ado&e o" sorros, and mit6ya (नमथय ). It is due to
t6e poer o" od?s aya (illusion) t6at t6is orld loo+s di""erent t6an Bra6man. Bra6man alone is reality.
Ad%aita as+s one to raise "rom :6arira &6a%a (!F भव ) to ;i%a &6a%a ("#व भव ) to Atma B6a%a (Gतम भव ).Aording to Ad%aita, ;i%a ("#व ) and :6i%a (न!व , &ra6man, बह ) are not di""erent. >ntire ad%aita an &e summed up
Bra6man (बह , t6e A&solute) is alone realR t6is orld is unrealR t6e ;i%a or t6e indi%idual soul is non#di""erent "rom
Bra6man.
Adi :6an+ara6arya as one o" t6e greatest proponent o" Ad%aita Vedanta. 86oug6 most people sti+ to Bra6ma
satya, agat mit6yA, Adi :6an+ara did not stop at agat mit6ya, 6e ent on t6e say t6at ;agat satyam. 86is ;agat
satyam is not "rom dual point, &ut "rom atma st6iti (Gतम*.7न ). It is on%eyed &y anot6er ma6A%A+ya(म0वRय ), (सव1 S< 6द% बह ) 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 it6yA
3. ;i%a and Bra6man are not i""erent
4. Bra6man due to it?s mAyA appears as t6is orld.
'. >%eryt6ing else is also Bra6man
. . 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 onepts o" ad%aita$
1. Bra6man is t6e only reality i.e. 8rut6 is one. (e+am :at # ig Veda 1.14.4)
2. Bra6man is &eyond 3 guna#s (8Tरण# ), time, spae, mAyA (मय ), and ' senses.3. Bra6man is one it6out a seond. 86ere is no duality in Bra6man (बह )
4. Bra6man is it6out &eginning and end'. Bra6man is indesri&a&le, indi%isi&le, undi%ided, peae"ul, immuta&le, in"inite, su&tlest and omnipresent
. Bra6man is nirA+Ara (नक ).=. Bra6man is :at#6it#Ananda :%arupa (स*K5द(द .व&- )
8o e7plain t6ese onepts, Adi :6an+ara out o" ompassion reated pra+ara/a grant6a#s (/कण Y(7 ,). -ra+ara/a
grant6a#s are introdutory te7ts t6at gi%e de"initions o" +ey onepts o" Ad%aita (अE ). t6er t6an Adi :6an+ara,6is disiples and suessors 6a%e also reated some pra+ara/a grant6a#s and ritten ommentaries (&as6ya#s,
भZय ) and annotations (%Artti+a, व8[क ). t6ers 6a%e named ommentary as dipi+A (Bद8-क ) or 6andri+A (5*('क ),some all it as &6a%a pra+As6a (भव /क! ). :u& ommentary is alled as lag6u dipi+A (<घ Bद8-क ), as used &y
ananda#maya +os6a (G(दमयक! , &udd6i &ody or &ody o" &liss). Beyond t6ese ' +os6a#s (&odies) is t6e Atman.
*6en ?I? i.e. Atman or :el" assoiates it6 ' &odies and identi"ies itsel" as &ody due to ego, it is alled as i%a ("#व ).
*6en t6is ?I? assoiates it6 Bra6man, it &eomes Bra6man (in dual tone e an say, it e7perienes itsel" as
&ra6man)
A"ter entering into nir%i+alp samAd6i (न8वक4- समन= ), mind &eomes dormant and goes to sleep. But it againarises and pulls onsiousness &a+ into dual orld. ne again 6as to merge again in Bra6man. 86e proess
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 a+es up "rom
*6en Bra6man does t6e or+ o" reation, preser%ation and destrution it6 t6e 6elp o" 6is mAyA (मय ),Bra6man (बह ) is alled as sagu/a &ra6man (सरण बह ). sa#gu/a means it6 guna#s (रण ). 8o do anyt6ing, i.e. to
at, one 6as to possess gu/a#s (रण ). -ossessing gu/a#s (रण ) does not mean Is6ara is &ound &y t6em. Ad%aita
onsiders all "orms o" sagu/a Bra6man i.e. Is6ara 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 ord Is6%ara is onneted it6 upAd6i#s. Is6%ara 6as upAd6i#s
it6ya (नमथय )J t6e one 6i6 is not t6ere, &ut it is e7periened. It is also de"ined t6at one 6i6 is not present at
all times. e.g. a+ing state is a&sent in dream state, 6ene it is not eternal, 6ene mit6yA.
ne 6as to rise a&o%e mAyA and go &eyond it to realiKe true nature o" :el" i.e. Bra6man.
aya is de"ined as ma (not) and ya (t6is), meaning one 6i6 is not t6ere . I" one are"ully o&ser%es ita,
/ais6+armya :idd6i, 8at%a Bod6, Vi%e+ 6udamani and some upanis6ads, aya is de"ined as t6e one 6i6 is not
real and not unreal ("alse). @ene t6e ord used is mit6ya &y Adi :6an+ara. mit6yA (and so AyA) is o"ten
translated as illusion or appearane or unreal.
I do not "ind an e7at >nglis6 ord "or ?aya?. any people as+ to de"ine mAyA. aya does not 6a%e a&solute
reality. aya is not independent, &ut is dependent upon Bra6man. :ine maya 6as no independent e7istene, &ut
a relati%e e7istene, 6ene it 6as to &e de"ined in relation it6 somet6ing else, &e it Bra6man, Is6ara (:aguna
Bra6man) or t6is orld.
*it6 espet to Bra6man, and /ir%i+alp :amad6i, mAyA is non#e7istent.
*it6 espet to ;agat, i.e. relati%e reality, mAyA is real.
*it6 espet to Is6%ara, mAyA is it?s illusionary poer (!8d , s6a+ti). /ote t6at non#ad%aita s6ools onsider mAyA
and it?s reation as an e7pression o" Is6%ara.
elati%e reality is to &e onsidered "or t6e sa+e o" ne disiple, sine &eginners are alays in d%aita &6A%a
(duality) and onsider t6is orld as real. 86ey "ind it di""iult to aept t6e "at t6at t6is orld, as t6ey see, is
unreal or "alse. @ene onept o" mit6yA is reated &y Adi :6an+ara, 6i6 6elps one to satis"atorily anser
dou&ts o" ne disiples. Ad%aitins are taug6t to it6dra senses and deta6, dis#assoiate it6 6at omes
it6in mAyA i.e. one 6i6 is reated &y mAyA, &y &eing a itness.
86ere are 4 states o" onsiousness # a+ing ("Y ), dream (.वe ), deep sleep (सनf ) and t6e "ourt6 is turiyA
(Fय ), 6i6 is &eyond t6ree states.
mAyA is only e7periened in a+ing and dream state, &ut not is deep sleep and turiyA. @ene mAyA is not eternal
i.e. it is not present in all states and 6ene annot &e real. :till sine it is e7periened in a+ing and dream state,
it is not altoget6er "alse, atleast "rom -V o" a+ing and dream state. @ene it is alled as mit6yA. rom
standpoint o" supreme reality and "rom aAta %Ada (अ" वद ) i.e. in &raA6mi st6iti, nir%i+alpa samAd6i, mAyA isnon#e7istent. nly pure onsiousness e7ists. a#Ata means a#anma. anma means &irt6. @ene a#Ata means one
6i6 is not &orn. Bra6man is un&orn supreme reality.
:ome are more om"orta&le it6 mit6yA &eing translated as ?appearane? rat6er t6an ?illusion? It 6elps t6em to
gi%e more logial meaning to t6eir e7periene o" t6is orld. As one progresses, one 6as to adopt t6e meaning o"
mit6yA as ?illusion? as it is neessary to eliminate duality.
7an& !eo!"e $i etween the definitions of anit&a and $ith&A
nitya and anitya (नतय -अनतय )
nitya means :A:%at (! ) meaning eternal, permanent
anitya (अनतय )means one 6i6 is not :A:%at (! ), meaning one 6i6 is not eternal or permanent. anityameans o" destruti%e nature. It an also mean temporary e7istene.
In 8at%a Bod6 e "ind Duestion and anser in t6e &eginning.
D$ *6at is t6e di""erene &eteen nitya and anitya< 6o to disriminate &eteen nitya and anitya<
A$ nitya %astu atman is non dual &ra6man only, anyt6ing else is anitya. 86is is t6e di""erene &eteen nitya and
anitya.
:o 6at?s t6e di""erene &eteen anitya and mit6yA<
anitya means t6e one 6i6 is destroyed or trans"ormed into somet6ing else. e.g. lot6 6en &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
destrution o" an o&et (lot6) remains.
In illusion, 6en sna+e, 6i6 as superimposed upon rope gets destroyed due to t6e t6roing o" lig6t (;nana).
/o trae o" sna+e is le"t, as te6nially sna+e as not atually present. In ot6er ords sna+e as not real, else t6e
*it6draing senses means to neglet or &e unonerned a&out t6e presene o" o&ets. 86is an &e done &y not
gi%ing t6em importane. 86is proess is alled as ma+ing t6e mind intro%ert. !ater on, t6e intro%ert mind is
"oused on 6anting mantra and is as+ed to surrender to Bra6man.
86e %i%e+a o" nitya #anitya is gi%en &y :6ri Adi :6an+ara6arya out o" ompassion "or sAd6a+a#s 6o annotdigest t6e trut6 t6at t6is orld is an illusion. @ene t6e "irst step is to ma+e t6e mind pure &y "reeing it o"
atta6ments "rom t6is orldly o&ets and surrendering to Bra6man. :urrendering to any "orm o" od is also
6elp"ul in t6e &eginning. It is t6e assoiation o" ?I? it6 t6is orldly o&ets t6at reates &ondage, 6i6 results
into sa+Ama +arma (सकम कम), 6i6 results into rAga#d%e:a (र # E ,, li+es and disli+es), 6i6 is responsi&le
m6a ad6i+Ari is t6e one 6o does "ind it di""iult to grasp su&tle onepts o" Ad%aita &ut is eager to learn t6em
and 6as made mo+s6a as t6e only goal. sAd6a+a "alling in t6is ategory ill "ind it di""iult to aept t6at t6is
orld is mit6yA. @ene 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 inlude t6e ord ?illusion?.
In ad%aita, %airAgya (वगय , renuniation) i.e. 6a%ing dispassion in soiety, is pre#re5uisite. 8o 6a%e dispassion one
needs to derease t6e importane o" orld, it?s o&ets and person.
>Arlier it as e7plained t6at one needs to ings to "ly. nly dispassion or only meditation ill not 6elp one toprogress in spirituality. Bot6 s6ould go 6and in 6and. a+ing mind intro%ert (अ(मS# ) and de%eloping dispassion
is done in to ays
1. oing dos6a dars6an (द द! ) in orld, it ?s o&ets and person ("ault "inding in orldly o&ets)
os6a dars6an or "ault "inding means to ompare t6em it6 Bra6man. 86e 5ualities o" &ot6 are ompared.
It is onluded "rom tar+a (क , logial reasoning) t6at
1. /ot6ing is permanent
2. 86is orld is not6ing &ut ado&e o" sorros
3. 86is orld is e%er 6anging
4. estrution is t6e nature o" time
'. >%eryt6ing in t6is orld ill &e destroyed one day
. elations it6 persons are %ery su&eti%e and su&et to 6ange "rom time to time and 6ene not sta&le
=. Atta6ment is t6e &ondageC. unning &e6ind orldly o&ets is not ise, as t6ey are temporary, et
In t6is ay, one does dos6a dars6an. -lease note t6at 6ere, t6e ord mit6Ga ( नमथय ) is not used. i.e. orld is not
onsidered as illusion, &ut yet e7tro%ert (>B0म S# ) mind is trans"ormed into intro%ert (अ(मS# ) mind. !ater as
sAd6a+a (स=क ) progresses, 6e H s6e "inds it easier to aept t6at t6is orld, 6i6 is reated "rom mAyA (मय ), isnot6ing &ut an illusion.
2. rah$a+hAvanA -बह भव
Bra6ma#&6A%anA (बह भव ) means su&stitute orldly t6oug6ts it6 t6oug6ts a&out Bra6man. It is alled
as saAtiya %ritti pra%A6a, %igAtiya tiras+ruti ( स"#य व]8[ /व0 , 8व"#य नर.क] न ), meaning 6a%ing t6oug6ts o"
similar nature and renouning t6oug6ts o" opposite nature. @ere t6oug6ts related and desri&ing Bra6man (बह )are similar and enouraged, 6ile ot6er t6oug6ts o" opposite nature i.e. o" t6is orld, it?s o&ets, day#2#day
issues, et are to &e renouned and not gi%en importane. 86e intention is to +eep oupied mind it6 t6oug6ts
similar to Bra6man and t6ere&y not letting orldly t6oug6ts to enter into mind. ne does not get ;nana or realiKe
Bra6man "rom t6is type o" t6in+ing, &ut it 6elps &lo+ entering o" orldly t6oug6ts and 6ene less time is needed
to enter into deep meditation. In ot6er ords, 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 &eomes Bra6man (tru/a antu
nAya, 6i6 is e7plained later), &ut t6is is not ust mental repetition, it is +6o (S" ), an inner e7ploration. i%e
deep it6in to gat6er pearls o" isdom. 86is pat6 is alled neti#neti. It is easier to meditate on t6an to
pratie neti#neti. >%en Bra6man &6A%anA may &e omited in meditation and one an "ous on 6anting
' senses, ' &odies (क! , s6eat6s or +os6a#s), mind, intellet and ego. But mind 6en tries to deta6 needs
somet6ing to atta6 to "or it?s e7istene. @ene &ra6ma#&6A%anA (बह भव ) is presri&ed. and it is taug6t t6at &y
ontemplating on &ra6man, one &eomes one it6 &ra6man.
ind is di%ided into 2 parts # %i%e+i (8ववकl , disriminati%e) and a#%i%e+i (अ8ववकl , non#disriminati%e). @ene 6enit is said to &e a itness, one 6as to &e a itness o" a#%i%e+i mana (mind). :till one is in duality, e%en 6en one
ontemplates on &ra6man, one ?I:L ontemplating and it 6as to &e done it6 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 itness and 6at is le"t is
pure onsiousness.
*6y I am not ;i%a<
86e desription o" ;i%a is gi%en "ound in :6astras along it6 it?s siKe. *6o is t6e one 6o desri&es ;i%a< 86eo&ser%er annot &e t6e o&ser%ed.
e.g. I" I say t6at ?t6is is rose "loer?, t6en
I am t6e +noer o" ?ose loer?
I am di""erent "rom ?ose loer?
@ene I am not ?ose loer?.
In t6e same ay i" I am t6e one 6o is e7periening mysel" as ;i%a, t6en t6e itness o" ;i%a#&6a%a ("#वभव ) is t6e
one 6o is ?I ? and not t6e ;i%a itsel". 86en a 5uestion arises, ?*6o Am I?. pon en5uiring and di%ing deep it6in,
suddenly t6e ?I? melts into t6e soure o" 5uestion ?*6o am I? and anot6er ?I#I? spontaneously re%eals itsel". >%en
t6oug6 it is ?I?, it is not >go or >go assoiated it6 ;i%a#&6a%a. I8 is a pr/a#%astu (-Wण व.), meaning it is
ompleteness. 86at is none ot6er t6an Bra6man (बह ). nly Bra6man is t6e real ?I?, t6e omplete ?I? . It is said to
&e indesri&a&le (अनव5#य ). @ene no one e%er 6as &een a&le to desri&e it. 8o desri&e somet6ing, one needs
to e7periene it separately. *e do not e7periene sat or 6it or ananda or in"initeness separately. It is our
s%arupa, our on nature. is6is made a %aliant attempt to desri&e t6e indesri&a&le in dual tone "or t6e sa+e o"
sAd6a+a#s.
Aham &I& and AhamkAra &I-ness&, &I am !oer&, &'o&
86e ord A6am ?I? is o"ten on"used. *6en e say, A6am, it is ust ?I? and not >go. A6am+Ara an &e split into to
ords ?a6am? and ?+ara?, a6am means ?I? and +ara means ?doer?. @ene t6e ord a6am+Ara %erily means, ?I am
doer?. 86is di""erene is not understood &y most non#ad%aitins and 6ene t6ey rongly understand t6e Ad%aiti
Understanding Advaita - A!am ?%? and A!am.Ara ?%-ness?, ?% am Doer?, ?6go?
*6en I say, I am Bra6man (a6am Bra6mAsmi # a6am &ra6ma#asmi), t6en some rongly ta+e it ?I? as >go or ?I? as
;i%a. or t6ere t6ere is an a priori (presumption) t6at I ma ;i%a. @ene t6ey understand t6at I, t6e ;i%a, &eomesBra6man. *6ile Ad%aita says, I m not ;i%a. @ene as+ ?*6o am I?, t6e anser is ?I? am Bra6man. :o,
86e ord ?am? seems to reate on"usion. It ma+es us t6in+ t6at t6e ord ?am? indiates ?to &eome? i.e. it denotes
trans"ormation. 86is ould resem&le to pari/Ama %Ada, in 6i6 mil+ turns into urd. *6ile Ad%aita does not
t6in+ in t6e same ay. Ad%aita adopts %i%arta %Ada. @ene t6ere is no trans"ormation. nly rong notion is
remo%ed.
I T ;i%a
I J Bra6man
Ad%aita &egins it6 d%aita and assumes or say presumes t6at ?I? is rongly ta+en "or granted as ?&ody? or ?;i%a?.
@ene Ad%aita as+s us to "ind t6is ?I?. !ets su&stitute ?am? in t6e a&o%e ma6A%A+ya it6 ?is?. 86e ma6A%A+ya
&eomes
?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" ealiKation. -ut in ot6er
ords, ne realiKes t6at ?I am Bra6man?. or sa+e o" understanding, to e7plain non#ad%aitins, e an say ?I is
Bra6man? as t6is ill remo%e a priori and t6e rong understanding o" trans"ormation.
Atman
Atman is de"ined in 8at%a Bod6 as :at#6it#Ananda. It is not de"ined as i%a, &ut is said to &e not di""erent "rom
Bra6man. :ine ad%aita prolaims ;i%a#Bra6man ai+ya i.e. i%a and Bra6man are one, Atman, o"ten translated as
:el", and ?I? is onsidered as in"inite, and not di""erent "rom Bra6man.
Understanding Advaita - :%va SrUS!8% is t!e cause of bondage
%Iva Sr*ShTI is the a#se of ondae
I%a :r:68I is t6e ause o" &ondage. Is6%ara :r:68I does not ause &ondage. *6at mind atta6es to and 6at
Intellet gi%es a meaning and 6at >go says ?t6is is mine? or ?s6e is my ...? is t6e ause o" &ondage. @ene in
ad%aita, e are taug6t to neutraliKe li+es and disli+es. 8o do t6is e need to 6a%e %i%e+a (poer o" disrimination).
Ad%aita re5uires 4 5ualities, 6i6 are onsidered pre#re5uisites, sine %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 assoiation o" I%a it6 a sense o" &elonging, ?I? and ?mine? 6i6 reates rAga (li+ing) and d%e:a
(reetion) and desire to a5uire 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 a5uire 6at one ants gi%es rise to +rd6a (anger), 6i6 "urt6er reatesnegati%e emotions in us. 86e 6ain reation &egins 6i6 is t6e ause o" &ondage and entering into t6e ne%er
ending %iious yle o" &irt6 and deat6.
In t6is proess, I%a a5uires desires and +eeps t6in+ing a&out t6em. n t6e ot6er 6and, I%a also tries to a%oid
t6at gi%es disom"ort. *e reate &an+ &alane to &e ready to "ae ad%erse situation. In ot6er ords, e sa"e
guard oursel%es and our lo%ed ones so t6at e do not 6a%e to "ae sorro.
@ene, e an say t6at, I%a tries to a%oid du+6a (sorro, trou&le) and sear6es "or e%erlasting 6appiness. 86ere is
not6ing rong to desire "or 6appiness. @appiness is our real nature. *6at is rong is to sear6 outside in o&ets
and persons, 6ile it is inside us. @ene ad%aita as+s us to deta6 oursel%es "rom e7ternal sense o&ets, ut
don relations6ips as ad%aita onsiders it as a poison and as+s one to di%e deep it6in to sear6 "or peae and
&liss. ealiKing our true nature ill result in "reedom "rom yle 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 ise men say t6at t6e 6ole ati%ity &egan sine t6e Bra6man got deluded. Bra6man got deluded and
"orgot 6is on true nature. orgetting one?s true nature as due to a%idyA (ignorane). Fnoledge is alled as
importane to &ody ot6er t6an satis"ying it ?s &asi needs does more 6arm t6an 6elp. 8o mu6 atta6ment it6
&ody reates 6urdle to rise a&o%e &ody onsiousness and 6ene does not allo one to deta6.
lo+Anu%artana#tya+t%A # enoune t6e 6a&it o" opy at &e6a%iour # to "ollo 6at ot6ers (a#nanis) do. enerally
people tend to run &e6ind orldly o&ets. !i"e is "ull o" reations. *e +no 6o to reat &ut do not +no 6o to
at. ur mood depends upon &e6a%iour and reation o" ot6ers. 86is &e6a%iour 6as to &e dropped.
:a:trAnu%artana#tya+t%A # enoune t6e desire o" learning many s6astras. # learning s6astras is only done "orgetting larity and diretion. :6astras 6a%e t6eir on limitation. 86ey annot imprat &ra6ma#nana. 8rue nature
6as to &e realiKed.
Anot6er i6ara or is6 is
1. putre6A
2. %itte6A
3. lo+e:6/A
1. putre6A$ desire to 6a%e a 6ild or atta6ment it6 6ildren2. %itte6A$ desire to earn money or atta6ment it6 money i.. li%ing only "or money
3. lo+e:6/A$ e7petation "rom people to gi%e you respet. 86is t6ird i6A (is6) is %ery di""iult to deal it6. ne
an "ree onesel" "rom omen, 6ildren and money &y &eing %airAgi (renuniate), &ut still e%ery&ody li+es 6en
someone gi%es you respet, important and re%erse you. 86is i6A is %ery di""iult to uproot.
A mumu+s6u, t6e one 6o ants mu+ti (li&eration) must renoune all t6ese desires and is6es and only t6in+ o"
&ra6man.
Is Brahman rea$$y de$#ded
6arlier e !ad seen t!at /ra!man got deluded$ 8!is ould give rise to t!e obvious @uestion - !ois it "ossible t!at /ra!man can get deluded %n ot!er ords, if e as. @uestion - ?%s /ra!mandeluded?$ 8!e anser is bot! Bes and No$ +o for t!is e ill !ave to understand t!ree levels oftrut!s$
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 6i6 is true or appears to &e true in day#to#day li"e. In ot6er ords, it is pratial reality.
-rAti&6Asi+a :atya
-rAti&6Asa means illusion or appearene. -rAti&6Asi+a satya is t6e trut6 6i6 is only true in t6e dream state.86is trut6 is it6in mind. uring sleep, mind reates anot6er orld. ream orld is true "or dreamer, &ut6en one is aa+e, t6is orld disappears it6out lea%ing any trae.
-AramArt6i+a :atya
-aramArt6a means a&solute trut6 or 6ig6est trut6. -AramArt6i+a satya means t6at 6i6 remains trut6 in allstates at all times. 86at 6i6 is present e%ery6ere, it6out &eginning or end. 86ere is no a&6A%a or a&seneo" pAramArt6i+a satya. @ene it is alled as a&solute trut6. :6ruti says Bra6man is a&solute trut6.
In generally, e ta+e 2 le%els o" trut6 as e are more onerned it6 a+ing onsiousness. :6ri /it6in :rid6ar6as e7plain to !e%els o" trut6 6ere in simple ay.
'."$anation for Brahman ettin de$#ded
ur AArya :ri Adi :6an+ara B6aga%adpAda says, "rom pArmArt6i+a standpoint, Br6aman is ne%er deluded.
@oe%er, "rom :tandpoint o" duality, it is e7plained to us t6at Bra6man got deluded.
86ere is no ontradition in &ot6 e7planation. pon realiKing t6e a&solute trut6, one realiKes t6at Bra6man as
alays Bra6man and as ne%er deluded. -er6aps i" Bra6man really got deluded, it ill &rea+ &asi tenets o"
Ad%aita 6i6 says Bra6man is t6e only 8rut6 and is un6anging, immuta&le, undi%ided, "ormless ultimate reality.
As earlier said, sine all sAd6a+a#s are in duality and see and e7periene t6is orld, 6ene our AArya 6as said
t6at our s6astra#s e7plain us to le%els o" trut6. :ine e e7periene &ondage and 6a%e "orgotten out true
nature, e 6a%e to gi%e t6is e7planation. But upon realiKation, e say t6at Bra6man is ne%er deluded.
Understanding Advaita - 6"lanation for /ra!man getting deluded
It may &e on"using. 8o simpli"y t6ings, e an say t6at # 86eories o" reation, Bra6man getting deluded, ;i%a
ma+ing e""orts "or :el" ealiKation and attaining mo+s6a, all are true "rom t6e standpoint o" empirial trut6(%ya%a6Ari+a satya) only. It is not true "rom a&solute reality (pArmArt6i+a satya). Bot6 t6ese le%els are struturally
supported and so is "orget"ulness. Br. p. II#iii#1 and II#iii# e7plains to le%els o" trut6 and 6. p $1'$1#
3 e7plains us "orget"ulness, 6en uru ad%ises :%et+etu, a disiple, # 86ou Art t6at Bra6man, :%et+etu?, not one,
not tie, &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. @ene e an say t6at, :un (Bra6man) is %eiled &y ignorane (louds).
A"ter t6e louds mo%e on or are remo%ed "rom our %ision, :un appears again and e an say t6at :un (&ra6man)is "ound again. But in reality, e +no t6at :un an ne%er &e %eiled &y louds.
Get e e7periened :un getting %eiled. 86is e7periene also annot &e "alse. But is not t6e reality eit6er. @ene
t6is "alls in t6e ategory o" mit6yA. It is true "rom empirial standpoint only. :uppose i" e tra%el upards and
mo%e &eyond louds, t6en sun ill alays s6ine. /e%er as t6e time 6en :un ne%er stopped s6ining.
86e e7periene o" :un getting %eiled as only true "rom one standpoint. :imilarly, Bra6man getting deluded,
t6eories o" reation, et are %alid only "rom empirial -V, 6en one is under ignorane. 86ey are not applia&le
to :el" ealiKed saint, 6o 6as already remo%ed ignorane and entered into non#dual state.
86e 5uestion an arise # @o an mit6yA ignorane i.e. illusionary ignorane an result into real +noledge. 86e
anser is t6at ust li+e t6e pouning dream#tiger results in our a+ing up, unreal remo%al o" ignorane an gi%e
real +noledge and ta+e us &eyond t6e realms o" ignorane.
Ad%aita says t6at it t6e assoiation it6 t6e &ody t6at is t6e ause o" &ondage. @ene dis#assoiation is ad%ised.
*e use t6e ord negation and not destrution. pon :el" ealiKation, t6e orld is not destroyed, &ut t6e orld
and i%a &6a%a is negated. i.e. in t6e state o" ;nana, t6ere is no e7periene o" &ody, mind, intellet, i%a &6a%a, or
t6is orld.
A person an realiKe t6e :el" and still &e in t6e &ody. Ad%aita does not end it6 Bra6ma satya, agat mit6yA. 86ereis anot6er ma6A %A+ya, sar%am +6alu#idam Bra6ma, meaning ?e%eryt6ing else is Bra6man?. :o 6en ;nana omes
don "rom state o" /ir%i+alpa samad6i, one realiKes t6at e%eryt6ing ?else? si also Bra6man. i.e. t6is orld is no
di""erent t6an Bra6man. :u6 a :tate is alled as ;i%an u+ti.
Ad%aita 6as a onept o" ;i%an u+ti. ne an &e eternally "ree 6ile li%ing in t6is &ody. :u6 a person is alled ;i%an u+ta. A"ter t6e &ody is permanently dropped, one attains Vide6a mu+ti. e6a means &ody. Vi#de6a
means it6out &ody. @ene Vi#de6a mu+ti means li&eration it6out &ody i.e. &e as pure onsiousnessit6out atta6ing to anyt6ing.
8o a ;nani, 86ere is no di""erene in t6e state o" ;i%an u+ti and Vide6a u+ti. 86e only di""erene is droppingo" &ody. A ;nani already +nos t6at 6e is not a &ody and 6as permanently dropped assoiation it6 all '&odies.
Ad%aita says t6at one an &e !i&erated 6ere and no, in t6is p6ysial &ody. !i&eration does not ome a"ter onelea%es p6ysial &ody. ne one +nos 6at 6appens a"ter one dies. @e does not ome &a+ to tell us 6ise7periene o" u+ti. nly a ;i%an u+ta an e7plain t6e state 6i6 is atually ine7pressi&le.
ne does not need to drop 6is &ody to &eome li&erated. ne only needs to disassoiated it6 &ody ande%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 6om s6ould I surrender. *e 6a%e to
surrender to t6e ords o" uru and to t6e uru 6imsel". uru is onsidered as t6e li%ing poer o" Is6%ara urur
3. FumArila B6atta o" pr%a mimAmsA 6as added t6 # Lanupala&d6iL. All si7 pramA/a#s are aepted &y
Ad%aita Vedanta.
imamsa
86e Vedas, as e +no, ontain L%a+yasL and Lad6yayasL. @o are e to +no t6eir ontent, t6eir meaning< *6at
must e do to "ind out t6eir purpose, t6eir message<
86e rules aording to 6i6 t6e Vedas are to &e interpreted are ontained in t6e imamsa sastra. I" t6e Vedas
are t6e la, imamsa is t6e la o" interpretation. As I said &e"ore, 6en t6e go%ernment enats a great num&er
o" las dou&ts arise as to t6eir intention and appliation. :o to interpret t6ese t6e go%ernment enats anot6er
la. imamsa is su6 a la it6 re"erene to t6e Vedas. It "ormulates ertain met6ods to diso%er t6e meaning
o" t6e Vedi te7ts.
:i7 met6ods are mentioned$ upa+arma#upasam6ara, a&6yasa, apur%ata, p6ala, at6ar%ada, upapatti. Aording to
imamsa t6e meaning, t6e intent, o" t6e Vedi antras may &e understood &y applying t6ese met6ods.
:oure$ etermining t6e eaning o" Vedi 8e7ts
8ote* et6ods o" Interpreting Veda#s are di""erent "rom -ramA/as, 6i6 /yaya and Vai:6es6i+A aepts. /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 spae. It an &e present only at one plaes at one time. Any
s6ape annot &e all#per%asi%e i.e. it annot oupy any all o" t6e spae. e.g. a solid o&et li+e stone annot ta+et6e s6ape o" a ontainer. nly "ormless an ta+e any s6ape e.g. ater ta+es t6e s6ape o" ontainer. Air 6i6 is
"ormless an penetrate and spread o%er to entire area. 86en Atman is su&tler t6an air and spae. @ene 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. indeller
o" s6arira (&ody). ;i%a is not t6e &ody. mAyA is also "ormless. @ene Bra6man an only &e nirA+Ara.
*it6out %iolating t6e a&o%e "ats, 6i6 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 pereption. ue to "alse pereption, Bra6man t6oug6
undi%ided, it appears to &e di%ided and appear in multiple "orms. Bra6man and i%a annot &e separate t6an
Bra6man or &etter said t6at Bra6man in disguise o" a%idya (ignorane) appears as i%a.
Advaita Vedanta - A P#re Vedanti "ath
Among all t6e p6ilosop6ies 6i6 laim to &e %edanti, Ad%aita %edanta is purely &ased on Vedanta (upanis6ads),
ita and Bra6ma :utra, toget6er alled as -rast6Antrayi.
t6er p6ilosop6ies li+e Vais6na%a mata and :6ai%a mata 6a%e &lended Agama#s, 6i6 are assoiated it68emple ors6ip. or e7ample Visis8Ad%aita and %aita laim to "ollo -an6rAtra 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 aepted 2C non#%Ama6ara :6ai%a Agama#s and &lended t6em it6 %edanta along it6
ot6er independent 6oly te7ts li+e 86irumandiram. :ome :6ai%a Agama#s li+e udra Gamala 8antra are 8antri in
nature. By t6e ord 8Antri+a, e at one are reminded o" &la+ magi, %oodoo, se7, et. 86is is not true. 86oug6
t6ere may &e some te7ts t6at an &e interpreted in a loly manner li+e progressing spiritually t6roug6 se7ual
union, et, 8antra#s in general are e7ternal rites and rituals, 6i6 later on are mi7ed it6 internal proess and
"inally one "ouses only on internal puri"iation proess. *6at you interpret is aording to your on pereption
and not neessarily 6at a te7t say.
Fas6mir :6ai%ism, a &eauti"ul p6ilosop6y, is said to &lend all :6ai%a ata into one. It ends in non#dual
e7periene, 6i6 is alled as para#B6aira%a state.
Veda#s 6a%e imposed ertain restritions on 6o an read t6em and 6o annot. Ad%aita too 6as pre#re5uisites
and ertain restrition as it is a part o" %eda#s. 8antra#s are said to remo%e t6ese restritions so t6at all an
pratie. 86ey are step &y step instrutions depending upon t6e le%el o" onsiousness and purity o" a sAd6a+a
(meditator). Fas6mir :6ai%ism &elie%es t6at *omen an a6ie%e para#&6aira%a state more 5ui+ly and easily t6en
men. Fas6mir :6ai%a, as taug6t &y :ami !a7manoo is opn to all irrespeti%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,
6i6 is "irst step to ma+e our mind intro%ert. @ene panis6ads (%edanta) are a part o" %eda#s. Ad%aita does not
reet %eda#s, &ut onsiders it as an important step "or inner puri"iation.
4. aording to at6eist s6ool, pra+ruti is independent.
86e uni5ueness a&out ad%aita is e7ept Bra6man, e%eryt6ing else is not real, eternal and independent. In t6issense, ad%aita and truely t6e only s6ool 6i6 supports t6e trut6 prolaimed &y %edas i.e. ?8rut6 is one?.
>7ellent e7planation o" read :igni"iane o" t6e name Ad%aita is gi%en &y :ri :ami 6andras6e+6ar B6arati, late
:6an+arA6arya o" :ringeri :6arada -eet6a.
86ere are di""erent %Ada 6i6 di""erent p6ilosop6ial s6ools 6a%e adopted to support t6eir t6eory o" ?reation
o" orld?
vAda-s - Theories of 1reation
86ere are 4 di""erent %Ada#s # Aram&6a %Ada, pari/Ama %Ada, %i%art6a %Ada and aAta %Ada.
Aram&6a %Ada
od 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 6o &elie%e in +arma and annot &elie%e t6at od does not do any +arma. 86ey &elie%e
t6at it6out +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 6i6 does not do any or+ &ut under it?s in"luene e "ind
trans"ormations li+e ater %apouriKing into steam, plants groing, et.
It is "or su&tle intellet. Visis8ad%aita and d%aita adopted t6is %Ada.
86is %Ada is adopted &y Adi :6an+ara to e7plain t6e onept 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 it6out any trae. I" it as real, t6e trans"ormation ould 6a%e le"t traes e.g. lot6 &urned
in "ire redues to as6, 6i6 is permanent, real and inon%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 e7ept one # I ant mo+s6a.
aAta %Ada
/on e7istene o" AyA and so t6is orld. nly :at#6it#Ananda Atman e7ists # -ure /on#duality e7periene.86is pat6 is "or t6e ones 6o are eligi&le "or :el" ealiKation i.e. t6ey 6a%e all desires up#rooted e7ept t6e one # I
ant mo+s6a. /o t6is desire also 6as to &e dropped. As68A%a+ra ita 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 ants mo+s6a<
2. *6o is t6e one 6o 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. /o t6e
e""ort drops and one &eomes "ree "rom last desire o" mo+s6a. sAd6a+a enters into samad6i it6out ma+ing any
e""ort spontaneously (sa6a). t6at is 6y it is said t6at ;nana annot &e o&tained &y +arma, it6out ;nana t6ere is
no mu+ti (li&eration), li&eration is 6ere and no (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 no # immediately and not a"ter some
seonds, minutes or years).
ne an &eome deta6ed it6 t6is orld and it6dra senses and &eome and o&ser%er, &ut not enter into
samad6i, as one is still o&ser%ing. 6ene it is said to drop t6e proess o" o&ser%ation,
auapadA6arya adopted t6is %Ada.
86e great e.g. is !ord Budd6a. @e got enlig6tened 6en 6e dropped e%eryt6ing. -lease note t6at 6e is alled as
&udd6a # t6e enlig6tened. Bod6 means ;nana and not %oid or Kero state. ne annot negate e7istene o" onesel".
Verses 1 to 22of 5!a"ter ' tal. about :nana$ Net verses are for b!a.ti$
According to S!astras, /ra!ma Vida cannot be given to t!e one !o is not a "ure mind or doesnot !ave subtle intellect$ @ene B6aga%an 6as gi%en us to pat6s. 86ey are desri&ed &y :6ri /it6in:rid6ar 6ere
Is Bra6ma#Vidya, 6i6 tea6es a&out Bra6ma ;nana or Atman ;nana suita&le
to all and 6o an tea6 it<
Bra6man or (:at#6it#Ananda) Atman an alone impart +noledge a&out itsel". 86is an &e "ound in Fat6a
panis6ad, 6i6 is a disourse &eteen /a6i+etas and Gamade%, 6o t6oroug6ly tests /a6i+etas &e"ore
imparting Bra6ma#Vidya. :ome %erses are 5uoted &elo, more an &e "ound 6ere.
"ind <eadin "ind
2.' 86e deluded staying in illusion t6in+ing t6emsel%es to &e enlig6tened go in irles "altering and "loundering
li+e sig6tless#men led &y a sig6tless one.
rah$a nana 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
tea6er must &e a s+il"ul one and t6e pupil s6ould &e s6arp in grasp. 86e +noer is a onder"ul person
instruted &y t6e adept.
rah$an is e&ond s!eech and aru$ents i.e. $ind and inte""ect
2.C 86is priniple (Bra6man) is not understood &y pondering in di""erent ays or &eing taug6t &y one o" lo
a&ility. 86ere is no ot6er ay t6an &eing taug6t &y one o" unparalleled a&ility and it transends all arguments and
is su&tlest o" su&tle.
2.9 86is +noledge is not attaina&le &y argumentation. It is o" easy ompre6ension only 6en instruted &y
anot6er. X earest oneX X /a6i+etaX let t6ere &e see+ers li+e youX Gou are truly resol%ed in your desire.
Advaitins never com"are ca"acit of :nani it! avatAra
Advaita does not sa ?% Am #od? in t!e sense t!at - % am 9ord Eris!na, 9ord ama, 9ord S!iva and %
can do !atever t!e can do and can re"roduce t!eir su"ernatural "oers and abilities$ 8!is is t!e
Understanding Advaita - Advaitins never com"are ca"acit of :nani it! avatAra
rong notion t!at man "eo"le t!in.$ Advaita tal.s about Nir#una /ra!man !ic! does not do
ant!ing and is at "eace$ 8o better understand, e can use ord, ?consciousness or aareness$ i$e$
5onsciousness Am %, Aareness Am %$ Also note t!at t!is ?%? is not 6go or re"resenting /od sarirab!Ava G de!a b!Ava3$ %t is "ure consciousness$ /ut a "erson !o does not consider !imself as
nira.Ara find it difficult to consider /ra!man G #od as nirA.Ara$ or t!em !ose consciousness is
strongl clinged to bod, sA.Ara u"AsanA is alas a better o"tion$ After mind is "urified, and #od
gives t!em e"erience of detac!ment and orders t!em to learn Advaita, one can s!ift to Advaita$ %f
t!e "ra.ruti is emotional, t!en better continue sA.Ara u"asanA, as emotional c!aracters can
"rogress faster in sA.Ara u"AsanA t!en in nirA.Ara u"AsanA no matter !o muc! intelligent t!e
are, a "erson lives b mind and not b intellect$ 6ven !ig!l intelligent "eo"le !ave "roblems it!
co-or.ers and even t!eir life "artners$ 8!e divorce t!eir ives$ 8!e are not free from bias and
!ave attac!ment it! someone or somet!ing$ ?%ntelligent? from s"iritual P<V means subtle intellect
t!at understands and gras"s non-dual conce"ts or ultimate trut!$ %t is not concerned it! b-
!earting and "!otogra"!ic memor, t!oug! t!e can be an asset for t!e one !o is destined to be
an Ac!Ara$ Pure mind is better ord to avoid t!is confusion$
%f ou com"are t!e ca"acit of an avatAra, t!en is is not ort! com"aring$ /ut from P<V of tatva:nana, bot! are same$ An avatAra can give mo.s!a to man more "eo"le as com"ared to a :nani$
Sri ama.ris!na sas a :nani is li.e a ooden log u"on !ic! 2-7 "eo"le can !old on to an crossocean of samsAra, but an avatAra is li.e a big raft u"on !ic! man man "eo"le can sit andcross ocean of samsAra$
Advaita as.s one to rise above dvaita
Eat!o U"anis!ad l$7$143 sas
UtthishThatha, jAgrata, prApya varAn nibodhata
Kshurasya dhArA nishitA duratyatA
durgam pathastat kavayo vadanti.
Arise, aa.e, receive guidance from t!e best "rece"torsor t!e "at! is li.e a raorOs edge
- dar., beset it! obstacles, difficult to tread,
so t!e e"erienced !o !ave travelled t!e "at!3, sa$
.eet is an insect !ic! /!amari catc!es and cages inside mud it! !oles to breat! and feed and to bite$After being tra""ed, t!at insect sorr % do not .no englis! name3 constantl t!in.s of b!amri t!at it ill
come and bite it$ inall it becomes b!amri$
So b t!in.ing of bra!man, one becomes bra!man$
Subtle Points
>!et!er ou acce"t it or not, ou are under t!e influence of maa$
So ou ill !ave to do a Atma-E!o; - Who Am I?
%n t!e statement - I am That
8!at is Alread /ra!man
The Statement - I AM That, will only become true if I = THAT
I re"resents individualit$ 6go .ee"s !ic! % alive and ants to sustain individualit$
% can be ego, mind, bod, su.s!ma s!arita, ;iva$
%n, % A 8!at, AM is t!e one t!at !olds t!e .e$ %t s!os t!e "rocess and also ma.es t!e 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$ /ut ou are in dualit$ :ust
5oming bac., %s!ara ta.es Ad!ara of Vid!a aa and :iva ta.es Ad!ara of Panc!-a!ab!uta$
%s!ara is sarve-budd!iman and :iva is al"a-budd!iman, bound b aa, and !aving a feeling of
se"erateness of and so ?%?$ Since :iva and evert!ing is inside aa and is created from aa, it alsocontains all tree #unas Satva, a;as and 8amas$ %t is not se"arate from aa and so not se"arate
from %s!ara$ /ut it is t!e feeling of se"arateness due to avida ignorance3 and A!am.ara 6go3
t!at e sa t!at ?% am Part of t!e !ole?
Again, 5onsider an <cean inverted on to" and form !ic! to branc!es come out ;ust for
visualiation - :iva and #od3
So t!e t!ing t!at se"arates %s!ara and :iva is .noledge t!at ?% Am /ra!man? %f ou remove Vid!a
aa from %s!ara and ou remove Panc!-a!ab!uta from :iva, !at is left is "ure /ra!man$ 8!atis ! !en in :nana, one sas, ?% am /ra!man?$ 8!is does not mean t!at !e can do same miracles
t!at Erus!na or ot!er gods do, !aving sidd!is su"ernatural "oers3 entirel de"ends u"on #race of
#od and devas demi-#ods3$
%s!ara does not de"end u"on ant!ing ?6lse? for creation ofuniverse
%t is said t!at t!is orld or universe as created from t!e mind of 9ord /ra!man b !is .al"anA
t!oug!t or imagination3
8o ma.e ant!ing !o ill re@uire 2 t!ings aterial needed for creation and .noledge to ma.e
or create t!at "articular t!ing3$
%s!ara .nos !at to ma.e .noledge3 and also !as tools and materials to ma.e t!ings aa3$
%s!ara does not need ant!ing outside !im$
% recall an eam"le of s"ider$
S"ider .nos !o to ma.e ?:ala? >eb3 and also !as tools saliva3 to ma.e it$ S"ider does not need
ant!ing etra from outside to create eb i$e$ Nor .noledge or material$ Similarl, %s!ara is bot!
material cause and efficient cause$
8!ree Pat!s
Sri amana a!ars!i sas t!ere are 7 margas
Sri amana a!ars!i, in Sri amana #ita sas, S69 can be realied b 7 "at!s
1$ aargaNa Vic!ar arg, Self 6n@uir, :nana arg
2$ a;;an 8o dive it!in dictionar meaning3$ i$e$ 8o merge, dissolve ourself in t!e source of
antra$ /!a.ti arg
7$ PraaNa od! 8o sto" breat! dictionar meaning3$ 8o observe, control and slo don t!e breat!$i$e$ /reat! 5ontrol$ Bog a;a Bog3
Source amana #ita$ Article 8!ree "at!s
9aa and Nas!a are different$ 9aa means to be one it! god or merging it! #od$ /ut after
s"ending some time in samad!i, mind again rises, as it is not dead, ;ust slee"ing, and it! it rises
t!e samsara$ Again one enters into samad!i and mind slee"s, again it rises and so is dualit$ /
re"eatedl entering into samad!i, mind is em"tied and destroed$ No t!e mind does not rise again$
8!ere is no need to mediate$ A "erson stas in nirvi.al" samad!i for 21 das$ After t!at t!e contact
it! bod is "ermenetal dro""ed$ Sri ama.ris!na sas onl avatar can comes bac. again intobod after 21 das$ ost "eo"le do not return, but a select fe, c!osen b #od returns from
samad!i to do or. of #od$ After t!at it?s all #od, not t!at "erson$ +e is :ivan u.ta$ Suc! "ersons
are ver rare$ "rostrations to :ivan u.tas !o are :nani /!a.tas, Atman of Erus!na itself$
%n :nana marg, from beginning, ou do not t!in. of ant!ing else t!an /ra!man$ 8!at is !
S!an.arac!ara !as called aa as ?it!a?
%t is illusion$ it!a means t!at one t!at does not eist but still ou feel it$
emember Sna.e and o"e analog$ U"on seeing sna.e, ou eit!er tried to run aa or toards it$So till ou are in aa give-n-ta.e continues$ <nl after ou realie /ra!man, ou can sa in Atma
St!iti33 t!at ?% am /ra!man? and t!at aa is illusion$ %t is a statement said from t!e state of S69
Practicall all sad!a.as, one does feel se"arateness 8!e a""roac! is different in all "at!s$ %n Dvaita
after ou !ave divine vision of #od, all our is!es are u"-rooted as ou !ave reac!ed our
destination$ Bou are entirel surrendered to #od, t!oug! ou !ave se"arate eistence$ %t illde"ends u"on #od to give ou !at is best for ou$ As /!agavan in #ita sas , at t!e time of deat!,
if ou ta.e !is name Erus!na or meditate on /ra!man3, t!en t!ere is no second birt!$
a;Ata vAda o.s!a - a ma!abranti great illusion3
a-;aata
not-born
a;Ata means ?not born?
Advaita acce"ts maaaa, but a;aata vaada sas t!at t!ere is not!ing li.e maa$ %t re;ects maa$
a;aata vaada tal.s from t!e graveard of .arma and dualit$
'A(TI!N: Thi# i# only for )ery a*)ance* #a*ha%a#$
>!en #od !as u"-rooted all t!e desires ece"t one - % ant o.s!a, even t!is desires - % ant
o.s!a, "roduces mental agitation$ %t is time to even renounce t!is desire$ 8!is is !ere a;Ata vAd
comes into "la, not before$ No t!e @uestions are bombarded !ic! ill ocm"letel s!atterant!ing t!at is !olding in t!e a$ Questions li.e, !o is t!e meditator$ % band!a bondage3 is
brAnti illusion3, t!en mo.s!a liberation3 is ma!AbrAnt% great illusion3$
% ill not elaborate muc!, as it ma do more !arm t!at !el" if rongl understood$ All % can sa is
t!at finall even t!is desire mo.s!a !as to be renounced$ Perfect e$g$ is t!at of 9ord /udd!a$ +e
meditated till t!e etreme, but !en !e left evert!ing, even t!e desire for mo.s!a, !e as
enlig!tened$
or more details, "lease visit a;Ati vAda eternal lin.3
Understanding Advaita - /ut e !ave !eard so muc! about mAA maaaa3$ >! is mAA tal.edtoo muc!
ill !ave to feel it, it is not muc! focused$ 8eac!ing via maun is ver su"reme, as in t!e case of
/!agavan Da.s!aNaamurt, but ver fe can gras" it$ %t also re@uires "resence of a ealied #uru$
ost of t!e sad!a.as are beginners and for t!em maaaa is taug!t$ %t?s t!e neer ones t!at ma.es
noise and so e find more tal.s about maaaa, !ere it is given im"ortance$ So initiall to it!dra
t!e senses, one is constantl reminded of maaaa, one s!ould sta aa from orldl ob;ects,
mentall disconnect from friends, famil members, avoid t!em as "oisons, avoid ob;ects of senses
as "oison, etc$ 8!is "roduces vive. u.ta vairaga$ <nce t!e mind becomes 100 W introvert, it?s
time to t!in. of bra!man and not!ing else$ #uru ma.es etrovert mind introvert, and %s!ara
establis!es introvert mind into !eart Atman, /ra!man, source of evert!ing breat!, mantra,
t!oug!ts and t!is orld3$ No more bombarding of it!draing of senses et al is done$
Subtle "oints for sincere advaita meditators$
%f ou .ee" loo.ing at t!oug!ts, ou can sa t!at ou are detac!ed from t!em, but still ou .ee"
seeing t!em$ 8!e "oint is not ot .ee"ing loo.ing at t!oug!ts and images, but to move beond into
t!eir source$ %f ou ar c!anting <, t!en ou ill !ave to neglect t!oug!ts AND s!ift our attention
to < and t!en move to it?s source to be one it! /ra!man$
ature sad!a.a !as no interest in t!is orld and can neglect t!e influence of maa % do not sa !e
is above maa3, orldl t!oug!ts do not enter into !is mind$ %n suc! a case, isolation is !ig!lrecommended$ No t!e "aatra vessel3 is free from !ole and t!ere is no furt!er dum"ing of
t!oug!ts of da-2-da life$ Suc! a matured sad!a.a ill onl go to source of mantra <, and enter
into samad!i$ No, since t!ere is no more dum"ing in mind, "ast t!oug!ts, vasanas and even
vasanas from "ast life G lives ma come out during meditation and are u"-rooted$ emember,
t!oug!ts are not coming, t!e are going$ So let t!em go$ Do not sto" t!em from going 3
<ne !as to c!ange t!e direction of sig!t, turn o""osite 1)0 degrees and ou ill see t!e 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$
%f ou .ee" loo.ing at t!oug!ts even for !ours, ou can sa t!at ou are detac!ed, but actuall
not!ing !a""ens, "rogress sto"s$ %nfact one can develo" a !abit of observing t!oug!ts and aiting
for net to come$ %t is not good$ <ne !as to move beond t!oug!ts, mind and so maa$ Not b
observing t!oug!ts or considering t!is orld as illusion, but b moving on to t!e source of t!oug!ts
or mantra <3, one can be in non-dual state$ <ne !as to dive dee" it!in to gat!er t!e "earls of
isdom$
Adi S!an.ara in Vive.c!udamani !as sung man verses on /ra!matatvamasi b!avaaatmani
meaning, !ave bra!man b!aavanaa i$e$ 5onstantl t!in. of bra!man$ 10 Slo.as slo.a no 2&4 - 2'7
tal. about contem"lating on bra!man and not maaaa3 - .eet-bra!ar naaa
/aati neeti kula gotra dooragam
naama roopa guna dosha varjitam0
Desha kaala vishayaativarti yad
rahma tat$amasi bhaavayaatmani00 "12%
2&4$ 8!at !ic! is beond caste and creed, famil and lineageC devoid of name and form, merit anddemeritC transcending s"ace, time and sense-ob;ect t!at /ra!man art t!ou, meditate on t!is in t!
mind$
!tt"GG$san.arac!ara$orgGvive.ac!udamani7$"!"X1
Same is said in Atma s!ata.am G nirvANa s!ata.
8!e gist is
1$ etrovert mind introvert mind develo"ment of vairaga it! t!e !el" of maaaa→ →
2$ introvert mind to contem"late on bra!man it! a-ana b!a.ti a not, ana different3 /# 12'
for sA.Ar u"AsanA, refer )14 - ananac!etA us translated as single-"ointed devotion$ %t can also
be inter"reted as continuousl t!in.ing - ?% am bra!man?3
7$ ano laa$ No need to t!in. on maaaa$ 6stablis! oneself on Atman st!iti /ra!ma st!iti3 and tr
to remain in it$ Nirvi.al" samad!i
4$ ano naas!a a;aata vaada Destruction of mind$ Sa!a; samad!i$→ →
&$ :ivan mu.ta after meditation is over, no dvaita dars!an$ :agat is /ra!man itself sarvam .!alu-→
idam bra!man3
/ut ! is maaaa first tal.ed about and t!en at ot!er "lace it?s eistence is negated i$e$ rom
Understanding Advaita - Subtle "oints for sincere advaita meditators$
viverta-vaada to a;aata vaad 8!is is t!e stle of traditional teac!ing$
*"adeshas are iven from AdhikAra heda
Anot!er a of traditional teac!ing is to acce"t t!e eistence and later on negate it$ 8!is can be
seen in Vive. 5!udamani and in #ita$
%nitiall, one !as "ractical a""roac! and sees even :nani is suffering for bod "ains$ So to e"lainit to un-ri"e, beginners3, S!an.arac!ara sas t!at Prarab!d!a is t!e reason$ +e goes one"laining logicall t!at
Su""ose ou are !unting a lion, and s!oot an arro$ After releasing arro, if suc! an o"inion
arises in budd!i t!at it is gau co3 and not 9ion, t!en not!ing can be done$ Arro !as alreadleft t!e bo$ similarl, Prarab!d!a is li.e t!is arro alread on travel and ill !it t!e target it!fullforce V$5$ 4&23$
9ater on it is said t!at %n t!e <ne ealit, t!e conce"t of t!e universe is a mere fanc$ +o cant!ere be an diversit in t!e 5!angeless, t!e ormless, t!e Absolute 4003
or more efer Vive. 5!udamani 5!oodamani3 verses 441 4'4 and verses 7*)-40'
S!an.arac!ara also e"lains similar to ;nAnAgni sarva .armANii, b!asmasAt .rute tat!A$
Bou ill find same trend in #ita
B0 क*sत$णम8- " नuतयकमक] ,m
कय pव!) कम सव) /क] न"रण)mm7$&mm
7$& /ecause, no one ever remains even for a moment it!out doing or.$ or all are made to
Understanding Advaita - U"ades!as are given from Ad!i.Ara b!eda
4$7( :ust as burning fire turns fuel to as!es, < Ar;una, so does t!e fire of .noledge turn all
Earma to as!es$
8o a matured sad!a.a, s!astras sa t!at all .armas are destroed$ All means "rArab!d!a, AgAmiand sanc!it$ So even "rArab!d!a is destroed$ #ita also sas t!at one cannot be free from an.arma and so one s!ould "ractice nita .armas$
adhyAro"a a"avAda - 2n$y 1onsistent Traditiona$ Teahin of Adi
Shankara Bhaavad"Adaad!Aro"a a"avAda is a uni@ue traditional met!od of teac!ing rediscovered b SamiSacc!idanandendra Sarasati,$ Sami;i observed t!at t!is met!od of teac!ing as ado"ted bS!an.ara /!agavad"Ada from !is #ita /!asSa in 17$17$
According to t!is met!od, first su"er im"osition on Self is mentioned and later on su"erim"ositionis negated$ According to Sami ;i, t!is met!od is consistent and is found in U"anis!ads, #ita and/ra!ma Sutra$
A se"arate "age !as been dedicated to e"lain t!is uni@ue met!od of teac!ing ta.ing !el" ofS!an.ara /!asa$
Please visit ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
9ets move a!ead$ /!agavan in #ita sas t!at %s!ara is neutral$
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 tal.s from t!is t!ird P<V - Atma b!Ava and not ;iva b!ava$
%n advaita, t!ere is no e"eriencer$ So if ou sa t!at % am e"eriencing unitO , it is not ultimate
state - advaita$ Bou are still e"eriencing somet!ing, be it "eace, bliss or oneness$ Bou ma be in
visistadvaita, but it is not advaita$
Eris!na taug!t bot! dvaita and advaita$
8Tनभर णमयभवनभ) सवनमद% "र ,m
मB0% नभ"न ममhय) -मXययम ,mm($17mm
8ranslation
($17 All t!is orld, deluded as it is b t!ese t!ree t!ings made of t!e gunas @ualities3, does not
.no e !o am transcendental to t!ese and undecaing$
Adi S!an.ara?s commentar
($17 Sarvam, allC idam, t!isC ;agat, orld, t!e aggregate of creaturesC mo!itam, deluded as it is-
made to !ave indiscriminationC eb!i!, b t!eseC aforesaid trib!i!, t!reeC b!avai!, t!ings, in t!eforms of attac!ment, re"ulsion, delusion, etcC and gunamaai!, made of t!e gunas, of t!e
transformations of t!e gunasC na ab!i;anati, does not .noC mam, eC !o am "aram,
transcendental to, distinct, differentC eb!a!, from t!ese gunas as referred to aboveC and am
avaam, undecaing, i$e$ free from all t!e si .inds of3 c!anges in t!ings, vi birt! etc$ See note
on "$7)$-8r$+o, again, do t!e cross over t!is divine aa of Visnu, constituted b t!e t!ree gunas
8!at is being stated
अXयd% Xय8dम-(% म(य( मम>iदय)m
-% भवम"( ममXययम[मम ,mm($24mm
8ranslation
($24 8!e foolis! t!in. of e, t!e Unmanifest, as !aving manifestation, .noing not !ig!er,
($2& /eing envelo"ed b oga-maa, % do not become manifest to all$ 8!is deluded orld does not
.no e !o am birt!less and undecaing$
Adi S!an.ara?s commentar
($2& Boga-maa-samavrta!, being envelo"ed b oga-maa-Boga means t!e combination, t!e
coming toget!er, of t!e t!ree3 gunasC t!at combination3 is itself maa, oga-maaC being
envelo"ed, i$e$ veiled, b t!at oga-maaC a!am, %C na "ra.asa!, do not become manifestC
sarvasa, to all, to t!e orld$ 8!e idea is t!at % become manifest onl to some devotees of ine$ or
t!is ver reason, aam, t!isC mud!a!, deludedC lo.a!, orldC na ab!i;anati, does not .noC mam,
eC !o am a;am, birt!lessC and avaam, undecaing$ %n verse 17 t!e reason for t!e non-realiation of t!e su"reme, un@ualified /ra!man as stated$ 8!e "resent verse states t!e reason for
t!e non-realiation of t!e @ualified /ra!man$?8!at oga-maa, because of being covered b
!ic! t!e orld does not .no e- t!at oga-maa, since it belongs to e, does not obstruct t!e
.nolege of e !o am #od, t!e "ossessor of maa, ;ust as t!e magic of an ot!er magician does
Understanding Advaita - /ot! sides of coin !as to be understood$
and t!e same - ater$
!ne ha# to %now both #i*e# of coin$ !nly one #i*e of coin i# #tre##e*, other i# 3u#t to bee4perience*$
e$g$ %f ou ant fire, ou ill !ave to acce"t it?s armt!$ Bour focus can eit!er be fire or ti?s !eat$
e$g$ ire lig!t3 for lig!ting t!e room and !eat for coo.ing food, but ou ill !ave ot acce"t bot!, as
ou cannot se"arate lig!t of fire and it?s !eat$
6it!er side of /ra!man SaguNa and nirguNa3 !as to be e"erienced$ <rder is not im"ortant$
Ma*hu#u*an Sara#wati i# a perfect e$"$ of harmony an* he belie)e* that A*)aita i# not fore)erybo*y an* for ma##e# bha%ti .%ri#hna bha%ti/ i# the be#t$
:nana, Advaita is not for everbod$ /ut to "rogress in :nana, b!a.ti is re@uired$ So b!a.ti is t!e
foundation$ Some sa b!a.ti is for .ids is a false notion$ % ould sa, b!a.ti is t!e base$ <ne must
!ave a strong foundation$
Anot!er name of :nani is /ra!ma-niS8!a niS8!A firmness , steadiness , attac!ment , devotion3
8!e one !as firm fait! in /ra!man or rat!er one !o is establis!ed in /ra!man it! firm fait! is a
/ra!manis!t!a
% ould also li.e to sa t!at b!a.ti !as an edge t!at an class of "eo"le, "ure G im"ure minded,
intelligent G non-intelligent i$e$ %n general lamen anbod3 can "ractice and "rogress in s"iritualit$
eason be!ind S!rutis, Smritis and Puranas "raising onePersonal deit
% alas as. t!e @uestion$ >+B
8!e reason is if ou are told, t!at Eris!a ta.es initiation from a sanasin to c!ant t!e name of S!iva,our ill mind ill t!in. t!at if S!iva is su"reme, t!en ! not c!ant t!e name of S!iva$ 8!e
attention is diverted$ 8o ma.e one one-"ointed and to ma.e one understand t!at Erus!a is enoug!,
ou do not need to ta.e refuge in an ot!er #od, Erus!na is "raised and t!e su"reme "ersonalit$
a.es sense rig!t$ #anes! Purana, /ra!man Purana, S!iva Purana, Devi /!agavat all "raise #ods as
ad6yAropa apa%Ada # A onsistent 8raditional 8ea6ing
adhyAro"a a"avAda - 2n$y 1onsistent Traditiona$ Teahin as ta#hty Adi Shankara Bhaavad"Ada
ad!Aro"a a"avAda is a uni@ue traditional met!od of teac!ing rediscovered b SamiSacc!idanandendra Sarasati$ According to Sami;i, t!is met!od is t!e onl consistent met!od ofteac!ing$
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/$
8!is doctrine actuall leads to a;Ata vAda$ 8!is is no creation, no mAA, no ;agat, no %s!ara$ <nl
Atma tatva, /ra!ma tatva, "ure consciousness$ U"anis!ads and #ita sa t!at in the be"innin"
there wa# no bein" an* no non bein", as in #ita 17$17
8!is in itself is ver dee", critical stud and is beond t!e sco"e of t!is or.$ +oever, e illstud it in brief$
Attribute of itness is added and t!en it is said t!at it cannot be reac!ed t!roug! mind, ees,s"eec!, etc$
8!e conce"t of itness is introduced since t!e ob;ective is to indicate t!at ?%? am not an ob;ect ofobservation$ /ut later on, even t!e attribute of being a itness is removed, as to see somet!ing,t!ere !as to be anot!er an ob;ect t!at can be seen and observer3$
+ence /ra!man cannot be a itness also$ So t!e false attribute of being a itness is also negatedb saing t!at /ra!man is beond & senses and mind$
Bra6man an &e desri&ed only in a negati%e ay%t is not "ossible to describe /ra!man, !ence it cannot be taug!t "ositivel$ No attribute can begiven to describe it$ %t s!os t!at all attributes are false and t!e are negated$ +ence t!e onlmet!od to e"lain /ra!man is negative a""roac! or false su"erim"osition and retraction ornegation of false su"er im"osition$
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
ad6yAropa apa%Ada in B6aga%ad ita
Note: (n some versions, #irst verse o# !hapter 34 is not #ound, Adi Shankara did not !omment onit, $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.
9ast verse of 5!a"ter 17 sas
$T$TCयवम(% C5$m
भW/क] नम$% 5 य 8वद य*( -म ,mm17$74mm
17$74 8!e !o, b t!e ee of .noledge, percei)e the *i#tinction between the fiel* an* it#
%nower an* al#o the liberation from the Nature of bein", go to t!e Su"reme$
8!is verse mentions to t!ings
1$ Perceive t!e distinction beteen t!e field and its .noer
2$ 9iberation from t!e Nature of being
8!is means t!at first Self or Atman is se"arated from Non-Self b being a itness$ /ut !at is to
be se"arated t!at !ic! e identif as ?%? or Self$ 8o se"arate Self from Non-Self, e must define!at is Self$ %n ot!er ords attributes are given to Self or Atman$ 8!e attributes are ?.noer? or?itness? or ?observer? or ?SA.Si? or ?.s!etra#Ba?$ Since one is a itness, it means t!at t!ere is anob;ect t!at one is itness$
So !ere t!ere are to t!ings$
1$ ?>itness? or ?<bserver? called as .s!etra#Ba? and
2$ 8!e ?ob;ect of observation?$
8!is means t!ere is dualit$ 8o enter into non-dual state one !as to even dro" t!e attributes li.e?.noer? or ?itness?$ 8!is means t!at onl t!ing left is observer$ /ut t!e terms observer is relativeas it is de"endent u"on ?ob;ect of observation? i$e$ one can be called as observer onl if one isobserving somet!ing$ After non-Self is se"arated from Self, t!e attributes of ?itness? or ?.noer?are also removed$
Understanding Advaita - ad!Aro"a a"avAda in /!agavad #ita
Atman a# Witne## 6#hetra"ya
श# भरवव5 6द% !F% कo(य $Tनमतयनभ=#यm
vJ व8[ % /0 ) $TC 6न BEद)mm17$1mm
17$1 8!e /lessed 9ord said - < son of Eunti, thi# bo*y i# referre* to a# the fiel* or%#hetra$ 8!ose !o are versed in t!is call !im who i# con#ciou# of it a# the %nower of thefiel* or %#hetra78a$
Attribute of bein" a witne## i# remo)e* Cय% य[त/व^यनम य@Cतव;म]मzm
अBदमत-% बह स[(सद Kयmm17$17mm
17$17 % s!all s"ea. of t!at !ic! is to be .non, b realiing !ic! one attains %mmortalit$ 8!esu"reme /ra!man is it!out an beginning$ That i# calle* neither bein" nor non-bein"$
9ater )er#e# are
सव) -*ण-द% तसव;*$न!मSम ,m
सव) शनम4<क सवमव]तय नuनmm17$14mm
17$14 8!at Enoable3, !ic! !as !ands and feet ever!ere, !ic! !as ees, !eads and mout!s
ever!ere, !ic! !as ears ever!ere, e4i#t# in creature# by per)a*in" them all$
सव{*('यरणभस% सव{*('य8वव*"म ,m
असd% सवभ]K5व नरण% रणभd] 5mm17$1&mm
17$1& S!ining t!roug! t!e functions of all t!e organs, .yet/ *e)oi* of all the or"an#Cunattache*, and veril t!e su""orter of allC without 2uality, and t!e "erceiver of @ualitiesC
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$
Understanding Advaita - ad!Aro"a a"avAda in /!agavad #ita
b!tab! nna ca b!tast!M mamItmI b!tab!Ivana $$*$&$$ṛ ḥ
*$& Nor *o bein"# e4i#t in Me .in reality/< be!old divine Boga, su""orting all beings, but
not delling in t!em, is Self, t!e efficient cause of beings$
anot!er e$g$ to ma.e t!ings eas$
A*hyAropa in 'hapter , Apa)A*a in 'hapter >
A*hyaropa
B0 क*sत$णम8- " नuतयकमक] ,m
कय pव!) कम सव) /क] न"रण)mm7$&mm
7$& /ecause, no one ever remains even for a moment it!out doing or.$ or all are made toor. under com"ulsion b t!e gunas born of Nature$
Apa)A*a
य7=%नस सनम\;*गभ.मसतक A;"m
C*ग) सवकम*ण भ.मसतक A 7mm4$7(mm
4$7( :ust as burning fire turns fuel to as!es, < Ar;una, so does t!e fire of .noledge turn allEarma to as!es$
%s t!is not contradictor So first somet!ing is said, t!en it is retracted or negated$
8o a matured sad!a.a, s!astras sa t!at all .armas are destroed$ All means "rArab!d!a, AgAmiand sanc!it$ So even "rArab!d!a is destroed$ #ita also sas t!at one cannot be free from an.arma and so one s!ould "ractice nita .armas$
U"ades!as are said from ad!i.Ara b!eda$
No ou got !e "oint as ! in Sv$ U"$ even t!oug! t!e sie of ;iva is given, it sas, it !as to bee"erienced as infinite$
How was this traditional Method discovered?
Sami;i observed t!at t!is met!od of teac!ing as ado"ted b S!an.ara /!agavad"Ada from !is
#ita /!aSa in 17$17$ 17$14 in ot!er versions of #ita3
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
>e ill tr to understand t!is met!od in detail$
Since Adi S!an.ara also discusses verse 17$17, lets see !at t!is verse sas$ %m"ortant "oints
are colour coded so t!at t!e can be easil located$
Cय% य[त/व^यनम य@Cतव;म]मzm
अBदमत-% बह स[(सद Kयmm17$17mm
17$17 % s!all s"ea. of t!at !ic! is to be .non, b realiing !ic! one attains %mmortalit$ 8!esu"reme /ra!man is it!out an beginning$ That i# calle* neither bein" nor non-bein"$
9ets anale verse on 17$14 in detail
सव) -*ण-द% तसव;*$न!मSम ,m
सव) शनम4<क सवमव]तय नuनmm17$14mm
17$14 8!at Enoable3, !ic! !as !ands and feet ever!ere, !ic! !as ees, !eads and mout!s
ever!ere, !ic! !as ears ever!ere, eists in creatures b "ervading t!em all$
9et# #ee #implifie* n"li#h Tran#lation by Swami 7ambhiranan*a
17$17 8!at-t!e Enoable !ic! !as !ands and feet ever!ere$8!e eistence of t!e Enoer oft!e field is revealed t!roug! t!e ad;uncts in t!e form of t!e organs of all creatures$ And t!eEnoer of t!e field is s"o.en of as suc! because of t!e limiting ad;uncts of t!e field$ 8!e field,too, is diversel differentiated as !ands, feet, etc$ All diversit in t!e Enoer of t!e field, causedb t!e differences in t!e ad;unct-t!e field, is certainl unreal$ +ence, b dening it, t!e nature oft!e Enoable !as been stated, in, That i# calle* neither bein" nor non-bein"$ Alt!oug! t!eunreal form is caused b t!e limiting ad;uncts, still, for t!e com"re!ension of %ts eistence it issaid, ?%t3 !as !ands and feet ever!ere, etc$, b assuming t!is as a @ualit of t!e Enoable$8!us, as is ell .non, there i# #ayin" of the people )er#e* in tra*ition, TheTran#cen*ental i# *e#cribe* with the help of #uperimpo#ition an* it# refutation $6ver!ere t!e !ands, feet, etc$, !ic! are "erceived as limbs of all bodies, "erform, t!eir duties
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
due to t!e "resence of t!e "oer of t!e Enoable /ra!man3$ 8!us t!e grounds for t!e inferenceof t!e eistence of t!e Enoable are meta"!oricall s"o.en of as belonging to t!e Enoable$ 8!eot!ers !ave to be e"lained similarl$ 8!at Enoable !as !ands and feet ever!ere$ 8!at !ic!!as ees, !eads, and mout!s ever!ere is sarvato.si-siro-mu.!am$ 8!at !ic! !as ears ever-!ere is sarvata!-srutimat sruti means t!e organs of !earingC t!at !ic! !as it is sruti-mat$
8ist!ati, %t eists, remains establis!edC lo.e, in t!e multititude of creaturesC avrta, b "ervadingCsarvam, t!em all$ >it! t!is "ur"ose is vie, t!at as a result of t!e su"erim"osition of t!e organsli.e !ands, feet, etc$, !ic! are ad;uncts, t!ere ma not be t!e misconce"tion t!at t!e Enoableis "ossessed of t!em ad;uncts3, t!e net3 verse is begun
Important 0oint#
1$ Enoers of t!e 8radition sa --R Adi S!an.ara did not sa t!is is !is on t!eor or u.ti$2$ alse Su"erim"osition folloed b negation is taug!t b ise$
8!e commentar concludes t!at, alse attributes are added on Self and t!en t!e are denied$ 8!isis t!e traditional met!od as taug!t b ise men$ 8!is tec!ni@ue is called as ad!Aro"a a"avAda$
or Sim"licit e$g$ from onl #ita are given$ Also note t!at Sami;i "ointed out e$g$ from manu"anis!ads and from #auda"adac!ara?s .ari.a on andu.a U"anis!ad$ #auda"adac!ara sas,it! t!is verse t!e s!ruti negates all t!at it !as taug!t$
No 9ets anale t!e last verse of 5!a"ter 17
$T$TCयवम(% C5$m
भW/क] नम$% 5 य 8वद य*( -म ,mm17$74mm
17$74 8!e !o, b t!e ee of .noledge, percei)e the *i#tinction between the fiel* an* it#
%nower an* al#o the liberation from the Nature of bein", go to t!e Su"reme$
n"li#h tran#lation by Swami 7ambhiranan*a .on Sri San%aracharya# San#%rit'ommentary/ - Simplifie*
17$7& 8!ose !o .no t!us, in t!e manner described aboveC t!roug! t!e ee of isdom-t!e eeis t!e realiation in t!e form of t!e .noledge of t!e Self, !ic! arises from folloing t!einstructions of t!e scri"tures and teac!ersC t!roug! t!at ee of isdomC t!e distinction, theparticular mutual *i#tinction between the fiel* an* the 6nower of the fiel* as t!e !avebeen e"lainedC an* the annihilation of the Matri4 of bein"# -t!e atri of beings is t!at!ic! is described as ignorance and is calle* the (nmanife#t< .tho#e who %now/ theannihilation .mo%#anam/ of that Matri4 of bein"#, t!e reac!, go to t!e Su"reme, to/ra!man, t!e ealit !ic! is t!e su"reme #oal$ 8!e idea is t!at t!e do not ta.e u" a bodagain$
%dea is being >itness is given in 1st verse of c!a"ter 17
श# भरवव5
6द% !F% कo(य $Tनमतयनभ=#यm
vJ व8[ % /0 ) $TC 6न BEद)mm17$1mm
17$1 8!e /lessed 9ord said -- < son of Eunti, t!is bod is referred to as t!e ?field?$ 8!ose !o are
versed in t!is call !im !o is conscious of it as t!e ?.noer of t!e field?$
rom t!is e conclude t!at Adi S!an.ara "ointed out traditional met!od of teac!ing found ins!astras is ad!aro"a a"avada i$e, first t!ere is a false su"erim"osition on t!e Self$ Self is se"arated
as a itness and t!en t!en t!e su"erim"osition on t!e Self is removed$
8!is is done .ee"ing in mind t!e mental ma.e-u" of disci"le$
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
%n t!e beginning all disci"les are in dualit$ %t is li.e mil. and ater mied and inse"arable$
So first t!e @ualities of Self are given !ic! are different from t!e @ualities of <b;ects of"erce"tion$
Net ste" is to se"arate t!e itness from t!e sense ob;ects b instructing to be a itness of sense
ob;ects, t!oug!ts and mind$ 8!is is li.e se"aration of mil. from ater$ 8!ose !o are ca"able ofdoing t!is or "racticing t!is art are called +ansa San3$ +ansa is an im"ortant smbol in Advaitaas it is said t!at it can se"arate mil. from ater$
After one se"arates oneself i$e$ ?%? or Atman from t!e sense ob;ects, t!e @ualities su"erim"osed onSelf are also negated b saing t!at !ic! not being and not non-being, cannot be described bords, it!out beginning and end /# 17$723 or as in Satam :nanam Anantam /ra!man, beondords, beond mind and s"eec!, etc$ +ere t!ere is an attem"t to negate t!e eariler attribute li.ebeing itness, bliss, most subtlest, etc$ After t!is negation of false su"erim"osition, Self Alones!ines$ <ne enters into t!e state of Nirvi.al" Samad!i, !ere t!ere is no second, no one toe"erience and !ence t!is state cannot be described in ords$
8o sum u",
1$ #ive .noledge t!at Self is different t!an bod and sense ob;ects i$e$ atma*anatma vivek,nitya * anitya vivek 2$ #ive .noledge t!at Self is itness and t!at Self is indeeller of t!e bod and !ence can
be a itness - kshetra*kshetragnya viveka, drig*drashya vivek, drasTA*driShya viveka7$ #ive .noledge t!at Self cannot be "erceived and is beond mind
%n first to ste"s, some attributes li.e omni"resent, itness, etc are su"erim"osed on Self %n t!ird ste", all t!e attributes are negated, so t!at onl Self S!ines$ 8!ere is no itness to seeSelf or /ra!man$
86is is t6e traditional tea6ing.
y pra/Ama#s (prostrations) to all t6e tea6ers o" 8raditional tea6ing, my pra/Ama#s to all t6e isemen, to :6riAdi :6an+ara to :6ri audpadA6Arya and to :6ri :ami :a6idanandendra :arasati. y +oti +oti pranam to
my uru 6o put me on t6e pat6 o" spirituality and tea6ing t6is met6od.
Be"ore e try to "ind t6is tea6ing, lets understand 6o t6is met6od is traditional.
@o is t6is met6od 8raditional<
/ut t!is tec!ni@ue is not innovated b our ac!ara$ %n !is #ita /!asa !e rites,
L8!us, as is ell .non, there i# #ayin" of the people )er#e* in tra*ition, TheTran#cen*ental i# *e#cribe* with the help of #uperimpo#ition an* it# refutation $ L
%t is also found in Adi S!an.ara?s Param #uru #auDa"AdAc!Ara )audapada!harya3 $#auDa"adAc!Ara !as cited /r$ U"$ in !is andu.a .Ari.A$ +e sas,
Understanding Advaita - +o is t!is met!od 8raditional
The te4t *enie# all that it ha* pre)iou#ly tau"ht$ by #ayin" ''he (the Self) is neither thisnor 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$@/
Sour!e7 8age 2, ethod o# 9edanta, S$ami Sa!!hidanandendra Saras$ati, translated by A. /. Alston.
%t is ell .non t!at Sri #auda"ada !as t!e universal re"utation in t!e Vedantic orld of !avingbeen teac!er of /!agavad"Ada?s teac!er #ovind"Ada$ 7au*apa*a him#elf ha# referre* withmar%# of re#pect to earlier %nower# of the tra*ition, in t!e ords, y e4pert# in(pani#ha*# #$E$ %%$713 and y #a"e# thorou"hly con)er#ant with 1e*a .7$6$ II$B/
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
A*hyAropa -Superimo#ition of *ifferent form# "ro##, #ubtle, air, either, etc on rahman
%%-iii-1 /ra!man !as but to forms gross and subtle, mortal and immortal, limited andunlimited, defined and undefined$
%%-iii-2 8!e gross form3 is t!at !ic! is ot!er t!an air and t!e et!er$ %t is mortal, it is limited,and it is defined$ 8!e essence of t!at !ic! is gross, mortal, limited and defined is t!e sun t!ats!ines, for it is t!e essence of t!e defined$
%%-iii-7 No t!e subtle it is air and t!e et!er$ %t is immortal, it is unlimited, and it is undefined$8!e essence of t!at !ic! is subtle, immortal, unlimited and undefined is t!e being t!at is in t!esun, for t!at is t!e essence of t!e undefined$ 8!is is it! reference to t!e gods$
%%-iii-4 No it! reference to t!e bod t!e gross form is but t!is !at is ot!er t!an t!ecor"oreal3 air and t!e et!er t!at is in t!e bod$ %t is mortal, it is limited and it is defined$ 8!eessence of t!at !ic! is gross, mortal, limited and defined is t!e ee, for it is t!e essence of t!edefined$
%%-iii-& No t!e subtle it is t!e cor"oreal3 air and t!e et!er t!at is in t!e bod$ %t is immortal, itis unlimited, and it is undefined$ 8!e essence of t!at !ic! is subtle, immortal, unlimited andundefined is t!is being t!at is in t!e rig!t ee, for t!is is t!e essence of t!e undefined$
Apa)A*a - &etraction of e)erythin" #ai* before
%%-iii-' 8!e form of t!at beingO is as follos li.e a clot! ded it! turmeric, or li.e gre s!ee"Osool, or li.e t!e scarlet3 insect called %ndrago"a, or li.e a tongue of fire, or li.e a !ite lotus, orli.e a flas! of lig!tning$ +e !o .nos it as suc! attains s"lendour li.e a flas! of lig!tning$ Nowtherefore the *e#cription .of rahman/: CNot thi#, not thi#D$ ecau#e there i# no otheran* more appropriate *e#cription than thi# CNot thi#D$ No %ts name 8!e 8rut! of trut!O$8!e vital force is trut!, and %t is t!e 8rut! of t!at$
adhyAro"a a"avAda in BrihadAra5ya *"anishad
A*hyAropa -Superimo#ition of *ifferent form# "ro##, #ubtle, air, either, etc on rahman
%%-iii-1 /ra!man !as but to forms gross and subtle, mortal and immortal, limited andunlimited, defined and undefined$
%%-iii-2 8!e gross form3 is t!at !ic! is ot!er t!an air and t!e et!er$ %t is mortal, it is limited,and it is defined$ 8!e essence of t!at !ic! is gross, mortal, limited and defined is t!e sun t!at
s!ines, for it is t!e essence of t!e defined$
%%-iii-7 No t!e subtle it is air and t!e et!er$ %t is immortal, it is unlimited, and it is undefined$8!e essence of t!at !ic! is subtle, immortal, unlimited and undefined is t!e being t!at is in t!esun, for t!at is t!e essence of t!e undefined$ 8!is is it! reference to t!e gods$
Understanding Advaita - ad!Aro"a a"avAda in /ri!adAraNa U"anis!ad
%%-iii-4 No it! reference to t!e bod t!e gross form is but t!is !at is ot!er t!an t!ecor"oreal3 air and t!e et!er t!at is in t!e bod$ %t is mortal, it is limited and it is defined$ 8!eessence of t!at !ic! is gross, mortal, limited and defined is t!e ee, for it is t!e essence of t!e
defined$
%%-iii-& No t!e subtle it is t!e cor"oreal3 air and t!e et!er t!at is in t!e bod$ %t is immortal, itis unlimited, and it is undefined$ 8!e essence of t!at !ic! is subtle, immortal, unlimited andundefined is t!is being t!at is in t!e rig!t ee, for t!is is t!e essence of t!e undefined$
Apa)A*a - &etraction of e)erythin" #ai* before
%%-iii-' 8!e form of t!at beingO is as follos li.e a clot! ded it! turmeric, or li.e gre s!ee"Osool, or li.e t!e scarlet3 insect called %ndrago"a, or li.e a tongue of fire, or li.e a !ite lotus, orli.e a flas! of lig!tning$ +e !o .nos it as suc! attains s"lendour li.e a flas! of lig!tning$ Nowtherefore the *e#cription .of rahman/: CNot thi#, not thi#D$ ecau#e there i# no otheran* more appropriate *e#cription than thi# CNot thi#D$ No %ts name 8!e 8rut! of trut!O$
8!e vital force is trut!, and %t is t!e 8rut! of t!at$
adhyAro"a a"avAda in Isa *"anishad
A*hyAropa -Superimo#ition of lor*#hip on rahman
1$ <m$ All t!is s!ould be covered b t!e 9ord, !atsoever moves on t!e eart!$
4$ Unmoving, %t is one, faster t!an t!e mind$ 8!e senses cannot reac! %t, for %t "roceeds a!ead$emaining static$ %t overta.es ot!ers t!at run$ <n account of %ts "resence, atarsiva t!e ind3conducts t!e activities of beings$
Apa)A*a - &etraction of e)erythin" #ai* before
&$ %t movesC %t moves not$ %t is farC %t is near$ %t is it!in allC %t is it!out all$
adhyAro"a a"avAda in 6ena *"anishad
A*hyAropa -Superimo#ition of attirbute# li%e #en#e# an* fi)e element# on rahman
%-1$ >is!ed b !om is t!e mind directed to fall on its ob;ects3 Directed b !om does t!eforemost vital air move / !om is is!ed t!is s"eec! !ic! t!e "eo"le utter >!o is t!e
radiant being t!at unites t!e ee and t!e ear it! t!eir ob;ects3%-2$ /ecause +e is t!e ear of t!e ear, t!e mind of t!e mind, t!e s"eec! of s"eec!, t!e vital air oft!e vital air, and t!e ee of t!e ee, t!e ise, freeing t!emselves from t!e identit it! t!esenses3 and renouncing t!e orld, become immortal$Apa)A*a - &etraction of e)erythin" #ai* before%-7$ 8!e ee does not reac! t!ere, nor s"eec!, nor mind, nor *o we %now .It# mature/$
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
8!erefore e donOt .no !o to im"art instruction about %t3$ Distinct indeed is 8!at from t!e.non and distinct from t!e un.non$ 8!us !ave e !eard from t!e ancients !o e"ounded %tto us$
A*hyAropa -Superimo#ition of attirbute# li%e #en#e# an* fi)e element# on rahman%-4$ 8!at !ic! is not uttered b s"eec!, t!at b !ic! t!e ord is e"ressed, .no 8!at alone tobe /ra!man, and not t!is non-/ra!man3 !ic! is being ors!i""ed$%-&$ 8!at !ic! one does not t!in. it! t!e mind, t!at b !ic!, t!e sa, t!e mind is t!oug!t,.no 8!at alone to be /ra!man, and not t!is non-/ra!man3 !ic! is being ors!i""ed$%-'$ 8!at !ic! man does not see it! t!e ee, t!at b !ic! man sees t!e activities of t!e ee,.no 8!at alone to be /ra!man, and not t!is non-/ra!man3 !ic! is being ors!i""ed$%-($ 8!at !ic! man does not !ear it! t!e ear, t!at b !ic! man !ears t!e earOs !earing, .no8!at alone to be /ra!man, and not t!is non-/ra!man3 !ic! is being ors!i""ed$%-)$ 8!at !ic! man does not smell it! t!e organ of smell, t!at b !ic! t!e organ of smell isattracted toards its ob;ects, .no 8!at alone to be /ra!man, and not t!is non-/ra!man3 !ic!is being ors!i""ed$
Apa)A*a - &etraction of e)erythin" #ai* before
%%-7$ %t is .non to !im to !om %t is un.nonC !e to !om %t is .non does not .no %t$ %t isun.non to t!ose !o .no, and .non to t!ose !o .no not$
adhyAro"a a"avAda in 6atha *"anishad
A*hyAropa - 9o"ical &ea#onin"
1-%-2*$ < Deat!, tell u# of that, of the "reat eyon*, about !ic! man entertain doubt$Nac!i.etas does not "ra for an ot!er boon t!an t!is !ic! enters into t!e secret t!at is !idden$
1-%%-1$ Eifferent i# .that which i#/ preferable< an* *ifferent, in*ee*, i# the plea#urable$8!ese to, serving different "ur"oses, blind man$ #ood accrues to !im !o, of t!ese to, c!oosest!e "referable$ +e !o c!ooses t!e "leasurable falls from t!e goal$
1-%%-2$ 8!e "referable and t!e "leasurable a""roac! man$ The intelli"ent one e4amine# bothan* #eparate# them$ 8ea, the intelli"ent one prefer# the preferable to the plea#urable, !ereas3 t!e ignorant one selects t!e "leasurable for t!e sa.e of oga attainment of t!at !ic!is not alread "ossessed3 and .s!ema t!e "reservation of t!at !ic! is alread in "ossession3$
Apa)A*a - &etraction of %nowin" by lo"ical rea#onin"
1-%%-)$ 8!is Self3, if taug!t b an inferior "erson, is not easil com"re!ended, for %t is variouslt!oug!t of$ Unless taug!t b anot!er !o is a "erceiver of non-difference3 there i# no way .of
comprehen*in" It/, for It i# not ar"uable an* i# #ubtler than #ubtlety$
1-%%-*$ 8!is .noledge of t!e Self3 attained b t!ee cannot be !ad t!roug! logical reasoning$ <dearest, t!is doctrine, onl if taug!t b some teac!er ot!er t!an a logician3, leads to rig!t.noledge$ <, t!ou art rooted in trut!$ a a @uestioner be ever li.e t!ee, < Nac!i.etas$
Separation of Self from non-Self by bein" a witne## - An Interme*iate Step in Spiritual
Understanding Advaita - ad!Aro"a a"avAda in Eat!a U"anis!ad
0ro"re##
1-%%-17$ +aving !eard t!is and gras"ed it ell, t!e mortal, se"arating t!e virtuous being from t!ebod etc$,3 and attaining t!is subtle Self, re;oices !aving obtained t!at !ic! causes ;o$ 8!eabode of /ra!man3, % t!in., is ide o"en unto Nac!i.etas$
1-%%-14$ 8ell me of t!at !ic! t!ou seest as distinct from virtue, distinct from vice, distinct fromeffect and cause, distinct from t!e "ast and t!e future$
1-%%-1($ 8!is su""ort is t!e bestC t!is su""ort is t!e su"reme$ Enoing t!is su""ort one ismagnified in t!e orld of /ra!man$
A*hyAropa - rahman or Self a# Antaryamin
1-%%-20$ 8!e Self t!at is subtler t!an t!e subtle and greater t!an t!e great is seated in t!e !eart
of ever creature$ <ne !o is free from desire sees t!e glor of t!e Self t!roug! t!e tran@uillit oft!e mind and senses and becomes absolved from grief$
1-%%-21$ >!ile sitting, %t goes far, !ile ling %t goes ever!ere$ >!o ot!er t!an me can .not!at Deit !o is ;oful and ;oless$
1-%%-22$ 8!e intelligent one !aving .non t!e Self to be bodiless in all3 bodies, to be firmlseated in t!ings t!at are "eris!able, and to be great and all-"ervading, does not grieve$
1-%%-27$ 8!e Self cannot be attained b t!e stud of t!e Vedas, not b intelligence nor b muc!!earing$ <nl b !im !o see.s to .no t!e Self can %t be attained$ 8o !im t!e Self reveals %tson nature$
1-%%%-*$ /ut t!e man !o !as a discriminating intellect as !is driver, and a controlled-mind as t!ereins, reac!es t!e end of t!e "at! t!at su"reme state of Vis!nu$
1-%%%-10$ 8!e sensor ob;ects are subtler t!an t!e senses, and subtler t!an t!e sensor ob;ects ismind$ /ut intellect is subtler t!an mind and subtler t!an intellect is a!at t!e +iranagarb!a3$
1-%%%-11$ 8!e unmanifested ava.ta3 is subtler t!an a!at +iranagarb!a3 and subtler t!an t!eunmanifested is Purus!a$ There i# nothin" #ubtler than 0uru#ha$ That i# the en*, that i#the #upreme "oal$
2-%-12$ The 0uru#ha, of the #iFe of a thumb, dells in t!e bod$ ealiing +im as3 t!e 9ord of
t!e "ast and t!e future, one does not !enceforard3 ant to "rotect oneself$ 8!is veril is t!att!ou see.est3$
2-%-17$ The 0uru#ha of the #iFe of a thumb is li.e a smo.eless flame and is t!e 9ord of t!e"ast and t!e future$ +e certainl eists no and s!all certainl eist tomorro$ 8!is veril is t!att!ou see.est3$
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
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-%-10$ >!at indeed is !ere is t!ereC !at is t!ere is !ere again$ Who#o here #ee# a# thou"h*ifferent, pa##e# from *eath to *eath$
2-%-11$ y min* alone i# thi# attainable< there i# no *ifference here what#oe)er$ Who#ohere #ee# a# thou"h *ifferent, pa##e# from *eath to *eath$
0uru#ha a# Subtle#t
1-%%%-11$ 8!e unmanifested ava.ta3 is subtler t!an a!at +iranagarb!a3 and subtler t!an t!eunmanifested is Purus!a$ 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-%-12$ The 0uru#ha, of the #iFe of a thumb, dells in t!e bod$ ealiing +im as3 t!e 9ord oft!e "ast and t!e future, one does not !enceforard3 ant to "rotect oneself$ 8!is veril is t!att!ou see.est3$
2-%-17$ The 0uru#ha of the #iFe of a thumb is li.e a smo.eless flame and is t!e 9ord of t!e"ast and t!e future$ +e certainl eists no and s!all certainl eist tomorro$ 8!is veril is t!att!ou see.est3$
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
%-4 8o !im !e said 8!e 9ord of all creatures became desirous of "rogen$ +e deliberated on "astVedic3 .noledge$ +aving brooded on t!at .noledge, He create* a couple G foo* an* 0rana under t!e idea, YThe#e two will pro*uce creature# for me in multifariou# way#$
%V-* And t!is one is t!e seer, feeler, !earer, smeller, taster, t!in.er, ascertainer, doer t!ePurus!a "ervading t!e bod and senses3, t!at is a .noer b nature$ Thi# become# whollye#tabli#he* in the #upreme, immutable Self$
Understanding Advaita - ad!Aro"a a"avAda in 8aittiria U"anis!ad
adhyAro"a a"avAda in Taittiriya *"anishad
A*hyAropa
%%-iii-1 8!e senses act b folloing t!e vital force in t!e mout!C all !uman beings and animalst!at are t!ere act similarlC since on t!e vital force de"ends t!e life of all creatures, t!erefore it iscalled t!e life of allC t!ose !o ors!i" t!e vital force as /ra!man, attain t!e full s"an of lifeCsince on t!e vital force de"ends t!e life of all, it is called t!e life of all$
%%-iv-1 <ne is not sub;ected to fear at an time if one .nos t!e /liss t!at is /ra!man failing toreac! !ic! /ra!man, as conditioned b t!e mind3, wor*#, alon" with the min*, turn bac%$
A*hyAropa - 6nowin" rahman
%%-vi-1He .the Self/ wi#he*, 9et me be many, let me be born$ He un*ertoo% a*eliberation$ +aving deliberated, !e created all t!is t!at eists$ 8!at /ra!man3, !aving createdt!at3, entered into t!at ver t!ing$ And !aving entered t!ere, %t became t!e formed and t!eformless, t!e defined and t!e undefined, t!e sustaining and t!e non-sustaining, t!e sentient andt!e insentient, t!e true and t!e untrue$ 8rut! became all t!is t!at t!ere is$ 8!e call t!at /ra!man8rut!$ Pertaining to t!is, t!ere occurs t!is verse
%%-viii-& +e t!at is !ere in t!e !uman "erson, and +e t!at is t!ere in t!e sun, are one$ He who%now# thu# attain#, after *e#i#tin" from thi# worl*, t!is self made of food, attains t!is selfmade of vital force, attains t!is self made of mind, attains t!is self made of intelligence, attains
t!is self made of bliss$Apa)A*a - rahman cannot be %nown, a# it i# beyon* min* .an* #en#e#/
%%-i-1 8!e enlig!tened man is not afraid of ant!ing after realising t!at /liss of /ra!man, 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"
%-iii-11 +e t!oug!t, Y+o indeed can it be t!ere it!out e Z +e t!oug!t, Y8!roug! !ic! of t!eto as s!ould % enter Z +e t!oug!t, Y%f utterance is done b t!e organ of s"eec!, smelling bt!e sense of smell, seeing b t!e ee, !earing b t!e ear, feeling b t!e sense of touc!, t!in.ingb t!e mind, t!e act of draing in or "ressing don3 b A"ana, e;ecting b t!e "rocreative
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
organ, t!en !o or !at3 am % Z
%-iii-12 +aving s"lit u" t!is ver end, +e entered t!roug! t!is door$ 8!is entrance is .non asvidriti t!e c!ief entrance3$ +ence it is delig!tful$ <f +im t!ere are t!ree abodes t!ree statesof3 dream$ 8!is one is an abode, t!is one is an abode$ 8!is one is an abode$
%-iii-17 /eing born, +e manifested all t!e beingsC for *i* He #pea% of .or %now/ anythin"el#e ? +e realised t!is ver Purus!a as /ra!man, t!e most "ervasive, t!us Y% !ave realised t!isZ$
Note
Verse %$iii$11 sas somet!ing about entering into somet!ing, !earing, etc, !ic! means t!ere isdualit
Verse %$iii$12 describes of t!ree states of consciousness
Verse %$iii$17 describes non-dualit, as self or /ra!man does not see ant!ing else, !ic! means it
realied itself as non-dual Self in !ic! evert!ing t!at loo.ed dual as actuall t!e Self$ +encet!e s!ruti is retracting from evert!ing t!at it said earlier$
adhyAro"a a"avAda in M#ndaka *"anishad
A*hyAropa
%%-ii-2 8!at !ic! is brig!t and is subtler t!an t!e subtle, and t!at on !ic! are fied all t!eorlds as ell as t!e dellers of t!e orlds, is t!is immutable /ra!manC It i# thi# )ital force< It,a"ain, i# #peech an* min*$ 8!is 6ntit, t!at is suc!, is true$ %t is immortal$ %t is to be"enetrated, < good-loo.ing one, s!oot at %t3$
Apa)A*a - 5inal State
%%-i-2 8!e Purus!a is transcendental, since +e is formless$ And since +e is coetensive it! allt!at is eternal and internal and since +e is birt!less, t!erefore He i# without )ital force an*without min*< +e is "ure and su"erior to t!e ot!er3 su"erior im"eris!able aa3$
A*hyAropa - Interme*iate #tate - renunciation of non-Self
%%-ii-& Eno t!at Self alone t!at is one it!out a second, on !ic! are strung !eaven, t!e eart!and t!e inter-s"ace, t!e mind and t!e vital forces toget!er it! all t!e ot!er organsC and give u"all ot!er tal.s$ 8!is is t!e bridge leading to immortalit$
Apa)A*a - rahman i# beyon* Min* an* #en#e#
%-i-' / t!e !ig!er .noledge3 t!e ise realie ever!ere 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*
Understanding Advaita - ad!Aro"a a"avAda in unda.a U"anis!ad
un*imini#hin" an* which i# the #ource of all$
%%-ii-10 8!ere t!e sun does not s!ine, nor t!e moon or t!e starsC nor do t!ese flas!es of lig!tning
s!ine t!ere$ +o can t!is fire do so 6vert!ing s!ines according as +e does soC b +is lig!t allt!is s!ines diversel$
A*h8aropa - *uality
%-i-) Throu"h %nowle*"e rahman increa#e# in #iFe$ rom t!at is born food t!eUnmanifested3$ 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-11 All t!is t!at is in front is but /ra!man, t!e immortal$ /ra!man is at t!e bac., as also ont!e rig!t and t!e left$ %t is etended above and belo, 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 andbein! a witness to reach the state one is seekin!.
JSome wor% nee*# to *one to ma%e it more clearK
A*hyAropa
%%%-i-7 When the #eer #ee# the 0uru#ha t!e golden-!ued, creator, lord, and t!e source of
t!e inferior /ra!man t!en t!e illumined one com"letel s!a.es off bot! merit and demerit,becomes taintless, and attains absolute e@ualit$
Apa)A*a
%%%-i-) It i# not comprehen*e* throu"h the eye, nor t!roug! s"eec!, nor t!roug! t!e ot!ersensesC nor is %t attained t!roug! austerit or .arma$ Since one becomes "urified in mind t!roug!t!e favourableness of t!e intellect, t!erefore can one see t!at indivisible Self t!roug! meditation$
A*hyAropa - #en#e of *uality - Self i# *i)i*e* an* i# #eate* in heart
%%%-i-( %t is great and self-effulgentC and It# form i# unthin%able$ %t is subtler t!an t!e subtle$%t s!ines diversel$ %t is fart!er aa t!an t!e far-off, and %t is near at !and in t!is bod$ Amon"#entient bein"# It i# .percei)e* a#/ #eate* in thi# )ery bo*y, in the ca)ity of the heart$
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
other #en#e#< nor is %t attained t!roug! austerit or .arma$ Since one becomes "urified in mindt!roug! t!e favourableness of t!e intellect, t!erefore can one see t!at in*i)i#ible Self t!roug!meditation$
%%%-ii-7 8!is Self is not attained t!roug! stud, nor t!roug! t!e intellect, nor t!roug! muc!
!earing$ 8!e ver Self !ic! t!is one i$e$ t!e as"irant3 see.s is attainable t!roug! t!at fact ofsee.ingC t!is Self of !is reveals %ts on nature$
7$ 8!e Self3 seated in t!e a.ing state and called Vaisvanara !o, "ossessed of t!econsciousness of t!e eterior, and seven limbs and nineteen mout!s, en;os t!e gross ob;ects, ist!e first @uarter$
4$ 8!e Self3 seated in t!e state of dream and called 8ai;asa !o, "ossessed of t!e consciousnessof t!e interior, and seven limbs and nineteen mout!s, en;os t!e subtle ob;ects, is t!e second@uarter$
&$ >!ere t!e slee"er desires not a t!ing of en;oment and sees not an dream, t!at state is dee"slee"$ 8!e Self3 seated in t!e state of dee" slee" and called Pra;na, in !om evert!ing isunified, !o is dense it! consciousness, !o is full of bliss, !ois certainl t!e en;oer of bliss, and !o is t!e door to t!e .noledge of t!e "receding tostates3, is t!e t!ird @uarter$
'$ 8!is is t!e 9ord of allC t!is is omniscientC t!is is t!e in-delling controller of all3C t!is is t!esource and indeed t!e origin and dissolution of all beings$
Apa)A*a - Self beyon* #tate# of 'on#ciou#ne## - ce##ation of controller an* hencein*ewller *ifferent than Self thereby retractin" e)erythin" earlier #ai*
($ 8!e ourt! is t!oug!t of as t!at !ic! is not conscious of t!e internal orld, nor conscious oft!e eternal orld, nor conscious of bot! t!e orlds, nor dense it! consciousness, nor sim"leconsciousness, nor unconsciousness, !ic! is unseen, actionless, incom"re!ensible, uninferable,unt!in.able, indescribable, !ose "roof consists in t!e identit of t!e Self in all states3, in !ic!all "!enomena come to a cessation, and !ic! is unc!anging, aus"icious, and non-dual$ 8!at ist!e SelfC t!at is to be .non$
2$ All t!is is certainl /ra!man$ Thi# Self .Atman/ i# rahman$ 8!is Self, as suc!, is "ossessedof four @uarters$
A*h8aropa - !M a# three State#
)$ 8!at same Self, from t!e "oint of vie of t!e sllable, is <m, and vieed from t!e stand "oint
Understanding Advaita - ad!Aro"a a"avAda in andu.a U"anis!ad
of t!e letters, t!e @uarters are t!e letters, and t!e letters are t!e @uarters$ 8!e letters are a, uand m$
*$ Vaisvanara seated in t!e a.ing state is t!e first letter a, oing to its all-"ervasiveness orbeing t!e first$ +e !o .nos t!us veril accom"lis!es all longings and becomes t!e first$
10$ 8ai;asa seated in t!e dream is u, t!e second letter of <m3, oing to t!e similarit ofecellence or intermediate "osition$ +e !o .nos t!us veril advances t!e bounds of !is.noledge and becomes e@ual to all3 and none !o is not a .noer of /ra!man is born in !isfamil$
11$ Pra;na seated in t!e state of dee" slee" is m, t!e t!ird letter of <m3, because of !is being t!emeasure or t!e entit !erein all become absorbed$ +e !o .nos t!us measures all t!is andabsorbs all$
Apa)A*a - !M beyon* three #tate#
12$ 8!at !ic! is it!out letters "arts3 is t!e ourt!, beond a""re!ension t!roug! ordinarmeans, t!e cessation of t!e "!enomenal orld, t!e aus"icious and t!e non-dual$ 8!us <m iscertainl t!e Self$ +e !o .nos t!us enters t!e Self b t!e Self$
adhyAro"a a"avAda in 1handoya *"anishad
A*hyaropa
%%%-vi-4 A# lon" a# the #un ri#e# in the ea#t an* #et# in the we#t, so long does !e retain t!esovereignt and t!e !eavenl .ingdom of or similar to t!at of3 t!e Vasus$
%%%-vii-2 8!e enter into t!is ver form and out of t!is form t!e emerge$
%%%-vii-4 A# lon" a# the #un ri#e# in the ea#t an* #et# in the we#t, even tice so long does!e t!e Sun3 rise in t!e sout! and set in t!e nort! and even so long does !e retain t!esovereignt and t!e !eavenl .ingdom of t!e udras$
%%%-viii-2 8!e enter into t!is ver form and out of t!is form t!e emerge$
%%%-viii-4 A# lon" a# the #un ri#e# in the #outh an* #et# in the north, even tice so longdoes !e t!e Sun3 rise in t!e est and set in t!e east and even so long does !e retain t!esovereignt and t!e !eavenl .ingdom of t!e Aditas$
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
%%%-i-2 8!e enter into t!is ver form and out of t!is form t!e emerge$
%%%-i-4 A# lon" a# the #un ri#e# in the we#t an* #et# in the ea#t, even tice so long does!e t!e Sun3 rise in t!e nort! and set in t!e sout! and even so long does !e retain t!e
sovereignt and t!e !eavenl .ingdom of t!e aruts$
%%%--2 8!e enter into t!is ver form and out of t!is form t!e emerge$
%%%--4 A# lon" a# the #un ri#e# in the north an* #et# in the #outh, even tice so long does!e t!e Sun3 rise in over!ead and set belo and even so long does !e retain t!e sovereignt andt!e !eavenl .ingdom of t!e Sad!as$
Apa)A*a - retractin" from e)erythin" that i# #ai* earlier
%%%-i-1 8!en, rising from t!ere u"ard, !e ill neit!er rise nor set$ +e ill remain alone in t!emiddle$ 8!ere is t!is verse about it
%%%-i-2 Never does t!is !a""en t!ere$ Ne)er *i* the #un #et there nor *i* it ri#e$ < gods, bt!is, m assertion of t!e trut!, ma % not fall from /ra!manO$
%%%-i-7 Veril, for !im t!e sun neit!er rises nor sets$ +e !o t!us .nos t!is secret of t!e Vedas,for !im, t!ere is "er"etual da$%ncom"lete
adhyAro"a a"avAda in Svetasvatara *"anishad
A*hyAropa - fin*in" the cau#e of rahman
%-1 Students of /ra!man i$e$ t!e Vedas3 discuss among t!emselves3 What i# the cau#e ? .I#it/ rahman ? Whence are we born ? Why *o we li)e ? Where i# our final re#t ? Under!ose orders are e, !o .no t!e /ra!man, sub;ected to t!e la of !a""iness and miser
%-2 Time, nature, law, chance, matter, ener"y, intelli"ence G neither the#e, norcombination of the#e, can bear e4amination becau#e of their own birth, i*entity an* thee4i#tence of the #elf $ 8!e self also is not a free agent, being under t!e sa of !a""iness andmiser$
A*hyAropa - Euality: +i)a an* I#h)ara an* rahman are *ifferent
Understanding Advaita - ad!Aro"a a"avAda in Svetasvatara U"anis!ad
%-' %n t!is infinite !eel of /ra!man, in !ic! evert!ing lives and rests, the pil"rim #oul i#whirle* about$ 6nowin" the in*i)i*ual #oul, !it!erto regarded as se"arate, to be itself t!eoving orce, and blessed b +im, it attains immortalit$
%-) 8!e 9ord su""orts t!is universe, !ic! consists of a combination of t!e "eris!able and t!eim"eris!able, t!e manifest and t!e unmanifest$ As long as t!e self does not .no t!e 9ord, it getsattac!ed to orldl "leasures, and is boundC but !en it .nos +im, all fetters fall aa from it$
Apa)A*a: &efutation of Euality, unity of +i)a na* I#h)ara an* rahman
%-11 >it! t!e .noledge of #od, all fetters fall off$ >it! t!e aning of ignorance, birt! and deat!cease$ #oing beond t!e consciousness of t!e bod b meditating on +im, one reache# thethir* #tate, )iF$, the uni)er#al lor*#hip$ All !is desires are satisfied, and !e becomes oneit!out a second$
A*hyAropa - Euality: +i)a an* I#h)ara an* rahman are *ifferent
%-4 >e t!in. of +im as t!e universe resembling a !eel !ic! !as one fell it! a tri"le tre,siteen etremities, fift s"o.es, tent counter-s"o.es and si sets of eig!tC !ic! is drivenalong t!ree different roads b means of a belt t!at is single et manifoldC and !ic! eac!revolution gives rise to to$
Apa)A*a: &efutation of Euality, unity of +i)a na* I#h)ara an* rahman
%-10 atter is "eris!able, but #od is im"eris!able and immortal$ +e, t!e onl #od, rules over t!e
"eris!able matter and individual souls$ / meditating on !im, b uniting it! +im, and bbecoming one it! +im, t!ere is cessation of all illusion in t!e end$
%-* 8!e conscious sub;ect and t!e unconscious ob;ect, t!e master and t!e de"endent, are bot!unborn$ S!e, too, !o is engaged in bringing about t!e relation of t!e en;oer and t!e en;oedor beteen t!ese to3, is unborn$ When all the#e three are realiFe* a# rahman, the #elfbecome# infinite, uni)er#al an* free from the #en#e of a"ent#hip$
%-12 8!is is to be .non as eternall eisting in oneOs on self$ %ndeed, t!ere is not!ing to be.non beond t!is$ As a result of meditation t!e en;oer, t!e en;oed and t!e "oer !ic! bringsabout t!e en;oment all are *eclare* to be the three a#pect# of rahman$
A*hyAropa - Euality - mo*ification# of 0ra%ruti
%%-11 5orm# that appear li%e sno, smo.e, sun, ind, fire, fire-fl, lig!tning, crstal and moon,"recede t!e manifestation of /ra!man in Boga "ractice$
Apa)A*a - refutation of *uality - no mo*ificatio# of 0ra%ruti in Atma Sthiti
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
%%-1& >!en t!e Bogin realies t!e trut! of /ra!man, t!roug! t!e "erce"tion of t!e trut! of Atmanin t!is bod as a self-luminous entit, t!en, %nowin" the Ei)inity a# unborn, eternal an* freefrom all the mo*ification# of 0ra%riti, !e 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
%-11 >it! t!e .noledge of #od, all fetters fall off$ With the wanin" of i"norance, birt! anddeat! cease$ $$$
A*hyAropa
%V-2 8!at %tself is t!e fire, That i# the #un, 8!at is t!e air, 8!at is t!e moon, 8!at is also t!estarr firmament, 8!at is t!e /ra!man, 8!at is t!e aters, 8!at is Pra;a"ati$
V-4 +u#t a# the #un #hine# li"htin" up all #pace abo)e, belo and across, even so does t!atone adorable #od, t!e re"ositor of all goodness and greatness, "reside over evert!ing t!at !ast!e nature of a cause$
Apa)A*a
V%-14 The #un *oe# not #hine thereC neit!er t!e moon, nor t!e stars$ 8!ere t!ese lig!tningss!ine not !o t!en t!is fire /ecause +e s!ines, evert!ing s!ines after +im$ / +is lig!t allt!is s!ines$
Note: In earlier "erses it is said that Nir!$Na Brahman is s$perior than sa!$Na
Brahman
%%%-( Hi"her than thi# 0er#onal rahman i# the infinite Supreme rahman, !o isconcealed in all beings according to t!eir bodies, and !o, t!oug! remaining single, envelo"s t!e!ole universe$ Enoing !im to be t!e 9ord, one becomes immortal$
%%%-) % !ave realied t!is #reat /eing !o s!ines effulgent li.e t!e sun beond all dar.ness$ <ne"asses beond deat! onl on realiing +im$ 8!ere is no ot!er a of esca"e from t!e circle ofbirt!s and deat!s$
adhyAro"a a"avAda in Maha 5arayana *"anishad
A*hyaropa - 'reation, 9or* nterin" into bein"#$
%-1 8!e 9ord of creation, !o is "resent in t!e s!oreless aters, on t!e eart! and above t!e
Understanding Advaita - ad!Aro"a a"avAda in a!a Naraana U"anis!ad
!eaven and !o is greater t!an t!e great, !aving entered t!e s!ining intelligences of creatures inseed form, acts in t!e foetus !ic! gros into t!e living being t!at is born3$
%-' Sages declare 8!at alone is rig!t and 8!at alone is true 8!at alone is t!e venerable/ra!man contem"lated b t!e ise$ Acts of ors!i" and social utilit also are t!at ealit$ 8!atalone being t!e navel of t!e universe, sustains manifoldl t!e universe !ic! arose in t!e "astand !ic! s"rings to eistence at "resent$
%-( 8!at alone is ire 8!at is AirC 8!at is SunC 8!at veril is oonC 8!at alone is s!ining Starsand Ambrosia$ 8!at is oodC 8!at is >ater and +e is t!e 9ord of creatures$
%-)-* All nimesas, .alas, mu!urtas, .ast!as, das, !alf-mont!s, mont!s, and seasons, ere bornfrom t!e self-luminous Person$ 8!e ear also as born from +im$ +e mil.ed ater and also t!eseto, t!e firmament and t!e !eaven$
Apa)a*a
%-11 Hi# form i# not to be behel*C none !osoever be!olds +im it! t!e ee$ 8!ose !omeditate on +im it! t!eir minds undistracted and fied in t!e !eart .no +imC t!e becomeimmortal$
A*hyAropa an* Apa)AEa in brief
%f e see trend of a!anaraana U"anis!ad, it begins it! 5reation, it! /ra!ma as innermostSelf, t!en it "raises man deities it! variants in #aatri antra, Naraana is "raised as su"remedeit, t!en udra S!iva3 is "raised as su"reme deit$ All t!is comes under .arma-.and$ 9ater int!e end, sanAsa is considered as best means to realie /ra!man$ +ere .arma Eand is refuted$ %nnet verses meditation on < is "rescribed, !ic! is nirA.Ara$ >! is s!ruti retracting evert!ingt!at it said before >!at about all stuti-s and "raise of Su"reme #od!ead SAguNa /ra!man3Names and forms are retracted and meditation on NirguNa /ra!man is advised$ 8!is tec!ni@ue iscalled ad!Aro"a A"avAda$
A*hyAropa
9[[%[-11 <t!ers *e)ote* to the 1e*ic reli"ion #ay t!at sacrifice is t!e means of liberation$Sacrifice is indeed dear to gods$ Veril gods !ave attained to !eaven b t!eir "revious deeds ofsacrifice$ 8!e !ave driven aa demons b sacrifice$ / sacrifice t!ose !o are !ostile becomefriendl$ 6vert!ing is su""orted b sacrifice$ 8!erefore t!e sa #acrifice i# the #uprememean# of liberation$
Note: immsins 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.
9[[%[-12 %nard ors!i" or mental concentration is indeed t!e means of attaining to t!e state ofPra;a"ati and so t!at is !ol$ 8!ose !o "ossess a mind endoed it! t!e "oer of inardconcentration see and realise !at is good$ 8!roug! mental concentration, seers li.e Vis!vamitracreated sub;ects b mere is!$ All de"ends u"on t!is "oer of t!e mind$ 8!erefore t!e sa t!at
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
t!e "oer of inard concentration is t!e su"reme means of liberation$ **: -amana aharshi+sUpadesha Sara, kaya vanga mana ...
Apa)A*a
9[[%[-17 Wi#e #eer# *eclare that Sannya#a mentione* as t!e su"reme means of liberationis /ra!man, and t!at /ra!man is t!e Universal S"irit, is su"remel blissful, is self-born, is t!e"rotector of created beings, is t!e soul of time, and so fort!$
9[[%[-1) 8!e Sannasin !aving meditated u"on t!e Su"reme3 s!ould concentrate !is t!oug!tson +im uttering t!e sllable <m$ 8!is, t!e sllable <m, veril is t!e substance of man greatU"anis!ads and a secret guarded b t!e gods it!out im"arting to t!e unfit$ +e !o "ractisesmeditation on t!e Su"reme t!us it! t!e aid of Pranava after Sannasa attains to t!e unlimitedgreatness of t!e Su"reme$ / t!at !e attains to t!e greatness of /ra!man$ 8!us t!e secret.noledge !as been im"arted$
>e also !ave verses li.e
[%%-1( +e is t!e Su"reme 9ord !o transcends t!e sllable <m !ic! is uttered at t!ecommencement of t!e recital of t!e Vedas, !ic! is ell establis!ed in t!e U"anis!ads and !ic!is dissolved in t!e "rimal cause during contem"lation$
[[[%%%-1 8!e one sllable <mO is /ra!man$ Agni is its Deit$ %ts is!i also is /ra!man$ %ts metreis #aatri$ %ts use is for t!e union it! Paramatman !o eists as t!e manifold universe$
adhyAro"a a"avAda in Amrit Bind# *"anishad
A*hyaropa
1$ 8!e mind is c!iefl s"o.en of as of to .inds, "ure and im"ure$ 8!e im"ure mind is t!at !ic!is "ossessed of desire, and t!e "ure is t!at !ic! is devoid of desire$
2$ %t is indeed t!e mind t!at is t!e cause of menOs bondage and liberation$ The min* that i#attache* to #en#e-ob3ect# lea*# to bon*a"e, while *i##ociate* from #en#e-ob3ect# itten*# to lea* to liberation$ So they thin%$
7$ 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 afterliberation$
4$ >!en t!e mind, it! its attac!ment for sense-ob;ects anni!ilated, is full controlled it!in t!e!eart and t!us realises its on essence, t!en t!at Su"reme State is gained3$
Understanding Advaita - ad!Aro"a a"avAda in Amrit /indu U"anis!ad
&$ The min* #houl* be controlle* to t!at etent in !ic! it gets merged in t!e !eart$ 8!is is:nana realisation3 and t!is is D!ana meditation3 also, all else is argumentation and verbiage$
Apa)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 themin*/< nor i# It to be thou"ht of .a# bein" of the form of #en#e-plea#ure/, but to bethou"ht of .a# the e##ence of the e)er-manife#t, eternal, #upreme li## It#elf/< thatrahman which i# free from all partiality i# attaine* in that #tate$
)$ 8!at alone is /ra!man, it!out com"onent "arts, it!out doubt and it!out taint$ ealising Y%am t!at /ra!manZ one becomes t!e immutable /ra!man$
*$ /ra!man is3 it!out doubt, endless, beond reason and analog, beond all "roofs andcauseless .noing !ic! t!e ise one becomes free$
L$ The hi"he#t Truth i# that .pure con#ciou#ne##/ which reali#e#, There i# neithercontrol of the min*, nor it# comin" into play, Neither am I boun*, nor am I awor#hipper, neither am I a #ee%er after liberation, nor one-who ha# attaine*liberation$
A*hyAropa an* apa)A*a in )er#e
($ <ne s!ould dul "ractise concentration on <m first3 t!roug! t!e means of its letters, t!enmeditate on <m it!out regard to its letters$ inall on t!e realisation it! t!is latter form of
meditation on <m, t!e idea of t!e non-entit is attained as entit$
a*hyAropa
<ne s!ould dul "ractise concentration on <m first3 t!roug! t!e means of its letters
apa)A*a
t!en meditate on <m it!out regard to its letters$
adhyAropa apavAda in Brahma Upanishad
Note: rahma Upanishad is mentioned in Chandogya Upanishad
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
A*hyAropa - 'reation
1$ <m \ S!auna.a, !ouse!older of fame, once as.ed /!agavan Pi""alada of AngiraOs famil %nt!is bod, t!e divine cit of /ra!man, installed, how *o they create ? Who#e "lory *oe# thi#con#titute ? >!o is !e !o became all t!is glor
SutrAtmA
)$ / %t all t!is universe3 is transfied, as a collection of gems is stringed toget!er on a t!read$ 8!e Bogi!o is t!e .noer of all Bogas and t!e seer of trut! s!ould "ut on t!is t!read$
Self i# Witne##, ha# no attribute#
1'$ The !ne 9or* .#elf-efful"ent/ in all bein"# remainin" hi**en, all-"ervading and t!e Selfof all beings, controlling and atc!ing over all or.s good or bad3, living in all creatures and t!eWitne## i$e$ neit!er t!e doer of an acts nor t!e en;oer3, the Supreme Intelli"ence, the!ne without a #econ*, ha)in" no attribute#$
Acti)ity of +i)a
20$ As t!e s"ider eaves out t!e eb and again it!dras it, so t!e :iva comes out to and goesbac. again to t!e a.eful and dreaming states res"ectivel$
apa)A*a
2'$ 5rom which without reachin" It, the #peech fall# bac% with the min*, t!at is t!etranscendental /liss of t!is embodied being, .noing !ic! t!e ise one is released from allbondage3$
adhyAropa apavAda in Kaushitaki Brahmana Upanishad
%-2$ +e said Whoe)er *epart from thi# worl*, all "et to the moon$ %n t!e earlier !alf oft!e lunar mont!3 it t!e moon3 flouris!es on t!eir vital breat!sC in t!e later !alf, it causes t!em tobe re"roduced$ 8!e moon veril is t!e door of t!e !eavenl orld$ >!o so ansers it arig!t3, !imit sets free to go furt!er3$ but3 !im !o does not anser, !aving become rain, it3 rains don!ere$ +ere !e becomes a orm or an insect or a fis!, or a bird, or a lion, or a boar, or a sna.e ora tiger or a "erson or some ot!er in t!is or t!at condition according to !is deeds and .noledge$
+im !o !as come t!us, one as.s >!o are ou O +e s!ould re"lWitne## .A"ent/
< seasons, from t!e es"lendent moon3 t!e seed !as been gat!ered as it as falling from t!efifteen-fold t!e !alf lunar mont!3 from t!e !ome of t!e fat!ers$ As suc!, put me in a man a# ana"ent$ >it! t!e man as an agent, in a mot!er infuse me$
Understanding Advaita - ad!Aro"a a"avAda in Eaus!ita.i /ra!mana U"anis!ad
%-4$ $$$ +e comes to t!e river Vira;a$ +e crosses it it! !is mind alone$ 8!ere !e s!a.es off !isgood and evil deeds$ +is dear relations succeed to t!e good deeds, t!ose not dear to t!e evil
deeds$ 8!en ;ust as one driving a c!ariot loo.s at t!e !eel of t!e c!ariot, #o he loo%# upon *ayan* ni"ht< #o upon "oo* *ee*# an* e)il *ee*# an* upon of pair# of oppo#ite#$
apa)A*a - 6nower of rahman i# *e)oi* of "oo* an* e)il *ee*#
%-4$ $$$ 8!en ;ust as one driving a c!ariot loo.s at t!e !eel of t!e c!ariot, so !e loo.s u"on daand nig!tC so u"on good deeds and evil deeds and u"on of "airs of o""osites$ 8!us !e, 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 - @uest for Self ealiationt!roug! .arma and b!a.ti
S/ 10$14$4 My *ear 9or*, *e)otional #er)ice unto 8ou i# the be#t path for #elf-realiFation$ %f someone gives u" t!at "at! and engages in t!e cultivation of s"eculative.noledge, !e ill sim"l undergo a troublesome "rocess and ill not ac!ieve !is desired result$As a "erson !o beats an em"t !us. of !eat cannot get grain, one !o sim"l s"eculatescannot ac!ieve self-realiation$ +is onl gain is trouble$
S/ 10$14$& ! almi"hty 9or*, in the pa#t many yo"O# in thi# worl* achie)e* the platformof *e)otional #er)ice by offerin" all their en*ea)or# unto 8ou and fait!full carring outt!eir "rescribed duties$ 8!roug! suc! devotional service, "erfected b t!e "rocesses of !earingand c!anting about Bou, t!e came to understand Bou, < infallible one, and could easil surrenderto Bou and ac!ieve Bour su"reme abode$
S/ 10$14$22 8!erefore t!is entire universe, !ic! li.e a dream is b nature unreal, nevert!elessa""ears real, and t!us it covers one?s consciousness and assails one it! re"eated miseries$ 8!isuniverse a""ears real because it is manifested b t!e "otenc of illusion emanating from Bou, 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$
S/ 10$14$2' The conception of material bon*a"e an* the conception of liberation areboth manife#tation# of i"norance$ /eing outside t!e sco"e of true .noledge, t!e cease toeist !en one correctl understands t!at t!e "ure s"irit soul is distinct from matter and alas
Understanding Advaita - ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing
full conscious$ At t!at time bondage and liberation no longer !ave an significance, ;ust as daand nig!t !ave no significance from t!e "ers"ective of t!e sun$
S/ 10$14$2( +u#t #ee the fooli#hne## of tho#e i"norant per#on# who con#i*er 8ou to be#ome #eparate* manife#tation of illu#ion and !o consider t!e self, !ic! is actuall Bou, to
be somet!ing else, t!e material bod$ Suc! fools conclude t!at t!e su"reme soul is to be searc!edfor some!ere outside Bou$
S/ 10$14$2) ! unlimite* 9or*, the #aintly *e)otee# #ee% 8ou out within their own bo*ie#by re3ectin" e)erythin" #eparate from 8ou$ In*ee*, how can *i#criminatin" per#on#appreciate the real nature of a rope lyin" before them until they refute the illu#ion thatit i# a #na%e$
ore instances of Ad!aro"a A"avada in /!agavat and Udd!ava #ita can be found !ere and !ere$
% !o"e t!is !el"s one gain clarit of true traditional teac!ing of Ad!Aro"a A"avAda$
Understanding Advaita - 8o t"es of sAd!anA can be "racticed b Advaita Vedantin
86is re5uires od?s and uru?s grae. " ourse it re5uires %i%e+#yu+ta#%airagya (renuniation aompanied &y
poer o" disrimination # sorry a&out &ad translation), total dediation and mo+s6a as t6e only goal. I" all t6ese
are present t6en meditation &eomes easy. enuniation 6elps one to neglet t6oug6ts and not gi%e importane
to any t6oug6ts. ediation, "ait6 and surrender to Bra6man is e7tremely important and it6out surrender, od
ill not ta+e o%er your mind in meditation. >ntire t6ing is ontrolled &y od. 86is ta+es time, as all t6ese "atorsmay &e present &ut not to t6e "ullest e7tend.
;ust li+e one an "ind t6e oean s6ore &y mo%ing in t6e diretion o" sound o" a%es, one an go into t6e soure o"
, 6i6 is Bra6man H Atman. A"ter t6at e%en 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 as sleeping or temporarily su&dued, and one is again in
duality. 86e proess repeats until e%eryt6ing t6at is dumped into t6e mind is uprooted &y . A"ter t6at t6ere is
mano#nA:a (destrution o" mind). 86is is sa6a samAd6i. A"ter t6is state, 6en one opens eyes, 6e H s6e sees t6at
t6e orld 6i6 e t6oug6ts as an illusion, is not6ign &ut Bra6man itsel" (sar%am +6alu#idam Bra6man ##N
e%eryt6ing ?>lse? is (also) Bra6man ). editation is o%er. ne is ;i%an u+ta and 6as a6ie%ed mo+s6a.
-ratially, initially, 6en 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 oy, enoyment, ananda, et is &een ro&&ed aay and one "eels
t6at not6ing is meaning"ul. 86is is %airagya. It 6appens. It produes "ear and inseurity. *6en one umps into t6is
inseurity, one realiKes t6at one is most seured. :loly t6e trut6 un"old, and one gets larity. A"ter passing
t6roug6 t6is p6ase one &eomes steady i.e. mind &eomes steady.
Advaita asks one to rise fro$ dua"it&. #t is said fro$ At$a hAva and not iva hAva.
-ratially, mind &eomes peae"ul, ontinues in mind t6roug6out t6e day or most o" t6e day. -eae and &liss
unonditionally "lo, as t6ey are a result o" renuniation and so do not depend upon any e7ternal "ator. Ad%aitinli%es on minimum re5uirements. As one ad%anes, mental renuniation inreases. ne may or may not renoune
p6ysially, &ut mental renuniation is a must.
he ourne&
A"ter one 6as puri"ied t6e mind it6 +arma#+and and &6a+ti, one an step into ad%aita.
Understanding Advaita - 8o t"es of sAd!anA can be "racticed b Advaita Vedantin
Is Sri Ramana Maharshi&s Teahin Traditiona$
86ere is o"ten a on"usion regarding many sAd6a+a#s 6et6er :ri amana a6ars6i?s tea6ings are traditional or
not. any people ust sti+ to t6e ords &ra6ma satya, agat mit6yA. Adi :6an+ara?s li"e as mu6 mu6 t6en
t6is. It ill &e disussed &rie"ly in ispelling ou&ts setion. I" possi&le, a ne page it6 ill dediated 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
amana as neit6er initiated nor did 6e studied any s6astras. @e ga%e importane to editation and :el"
>7periene t6an s6astras. 86is is due ot inorret understanding o" a6as6i?s li"e and tea6ings.
As e7plained in "irst setion nderstanding Ad%aita, Adi :6an+ara did not ust 6old on to Bra6ma satya agat
mit6yA. @e ga%e de"inition o" anitya and t6at de"inition does not 6a%e t6e ord illusion.
:o Bra6ma :Atya ;agat it6ya does not "ully re"let Adi :6an+ara?s %ies.
ne 6as to understand t6at
1. ;ocussin on one !art does not $ean other !arts are auto$atica""& refuted.
An e.g. ill ma+e it lear.
A @us&and says to 6is i"e, LI lo%e you?.
oes t6is mean t6at, LI 6ate my mot6er, I 6ate my daug6ter, I 6ate my sisterL<<
/o. *6en attending i"e, 6e is playing t6e role o" 6us&and and "or time &eing ust "oussing only on 6is i"e.
In t6e same ay, 8ea6ings o" :ri amana a6ars6i "ous only on :el" >n5uiry. 86is does not mean t6at 6e does
not support sriptures or did not onsidered t6em as aut6ority. In"at :ri Amana a6ars6i 6en re5uested &y
de%otees, translated Vi%e+ 6udamani into 8amil, as 8amil %ersion as out o" print. !ater on 6e e%en omposed6is on s6astras li+e pades6a :Aram and :ad asr6an 6alisi (40 %erses on reality).
2. Sri =a$ana 7aharshi a"so said that one shou"d have >uru
Understanding Advaita - 8o t"es of sAd!anA can be "racticed b Advaita Vedantin
1. Adi :6an+arA6Arya
2. A6arya 6astAmala+a
3. ;aa &6arat ("rom :rimad B6aga%atam)
4. ru%
'. VAlmi+i
86ey all did not 6ad any o""iial training and some ere tat%a ;nanis it6out &eing initiated.
86is list inludes Adi :6an+ara too. emem&er 6o 6e spontaneously omposed dasa slo+i 6en upon meeting
6is uru :ri o%indapAda "or "irst time, 6is uru as+ed Adi :6an+ara to gi%e 6is intro. At t6is time, 6e as not
e%en gi%en initiation &y uru o%indapAda.
A6arya 6astAmala+a as a mute &oy a"ter 6e as 2 years old and upon &eing as+ed &y Adi :6an+ara to desri&e
6o 6e as, 6e reated 6astAmala+a stotra. It is t6e song o" realiKed. Again 6e as not initiated &y Adi :6an+ara
nor as taug6t any s6astras in t6is li"e as a &oy.
;aA &6arat, as ;nani &y &irt6 "orm due to 6is sAd6anA in 2 &irt6s prior.
ru% as only ' years old 6en 6e le"t 6is 6ome. @e 6ad little or no "ormal eduation o" sriptures.
VAlmi+i did not +ne any s6astras &ut simply 6anted ama nAma t6at too in rong ay i.e. 6anted ma#rAinstead o" rAma (in re%erse order)
:o t6ere are e7eptions. >a6 one 6old one to one t6oug6t or 6old on to t6e state o" :el" ealiKation onstantly.
:ri amana a6ars6i also 6old on to t6is state on :el" ealiKation.
All t6ese saints are pure &y &irt6 and 6ene need no sriptural +noledge in t6eir last li"e.
But orld opies t6em. 86ey annot meditate li+e :ri amana a6ars6i did. a6ars6i?s meditation did not &rea+
e%en 6en 6is 6ole &ody as &itten &y ants and ot6er insets. Bold a ooKing out o" 6is &ody and 6ole &odyas o%ered it6 &lood. a6ars6i as operated "or aner it6out anest6esia. -eople annot remain neutral li+e
Understanding Advaita - %s Sri amana a!ars!i?s 8eac!ing 8raditional
ools ould say, :ine my uru :ri amana a6ars6i did not 6ad uru, I too ill not 6a%e. :ine a6ars6i did
not study s6astras, I too ill not and onentrate on :el" >n5uiry, as presri&ed &y 6im. 86ey ould say t6at sine
:ri amana a6ars6i did not do any or+, e ouldn?t. a6ars6i too+ are o" 6is mot6er and so e ill. amanaa6ars6i did not tal+ed to 6is mot6er during 6is sAd6anA days. :ine you too are sAd6a+a, 6y don?t to ta+e
maun 6en you mot6er alls< amana a6ars6i did not respond upto 3 days and maintained maun.
• a6ars6i did not reat 6en someone as ma+ing 6is statue some6ere.
• a6ars6i did not reat 6en someone approa6ed to 6im it6 et eyes and pain t6at 6is tea6ings on
40 %erses on reality are &adly interpreted. a6ars6i simply replied, ?e%eryone interprets aording to
t6eir on understanding?
• a6ars6i stopped translating Vi%e+ 6udamani 6en tamil translation as reprinted again. !ater upon
re5uest to 6is de%otees a"ter many years 6e ompleted translation o" &alaned %erses.• a6ars6i did not &uild 6is as6ram. It ust 6appened. !ater 6e ust inaugurated it and stayed aording to
di%ine ill.
• a6ars6i did not pass on a single omment against Britis6ers. uring 6is time "reedom struggle as at
6is pea+. Get 6e did not ma+e any omments against t6em and remained neutral.
• a6ars6i alloed "oreigners to 6a%e 6is dars6an. @e as impartial to all. At one time, 6en t6e oners
o" land started ta+ing ?%isiting "ees?, 6e simply s6i"ted to anot6er loation. @e did not "ig6t it6 t6em.
• a6ars6i alloed animals to "reely roam in 6is as6ram.
•
a6ars6i aRays remained neutral and in atma :t6iti.
!aymen annot li%e li+e 6e li%ed and yet t6ey opy 6im.
a6as6i?s upades6a#s are "or ad%aned meditators and not "or &eginners. @is upades6a#s omplement Adi
:6an+ara?s tea6ings and 6ene omplement 8raditional Ad%aita. a6ars6i?s tea6ings ust "ous on :el" >n5uiry.
86ats it. /ot6ing more t6an t6is. 8o my opinion, t6ey are not uni%ersal.
Understanding Advaita - 8o t"es of sAd!anA can be "racticed b Advaita Vedantin
Why is ren#niation im"ortant from einnin
I" you +eep gi%ing importane to orldly ati%ities, t6en t6oug6ts a&out some t6ing or somet6ing 6om you are
or 6ate ill some. 86en t6oug6t proess ill ontinue ... one t6oug6t a"ter anot6er and one is lost in t6oug6ts.antra is lost.
86is is t6e reason 6y renuniation is important and so e say t6is orld is mit6ya.
it6yA ust does not mean illusion, t6oug6 it is true "rom Bra6ma &6A%a or ad%aita st6iti. But in t6at st6iti :ri
ama+ris6na says one an only li%e "or 21 days. A"ter t6at onnetion it6 &ody drops permanently. ;i%an mu+tas
are t6e ones 6o return to t6is orld "or t6e good o" all, t6at too upon instrution and guidane o" di%ine poer
or Is6ara.
trut6 J true in all tenses and all states a+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. it6ya also means t6at one 6i6 is not present at
all times. :o t6is a+ing state is a&sent in dream state and %ia %ersa. F6andan is done it6 t6e intention t6at one
de%elops %airAgya and so does not gi%e importane to it. I" glories o" mAyA are sung t6en mind ill remain
atta6ed and ill &e attrated toards it. *e are taug6t to &e neutral. est all is ta+en are &y od
Sri =a$akrishna ives e.. of !renant wo$en.
As $onth of de"iver& co$es near&, a$ount of work is reduced. After sa& ?+@ $onths ver& "ess work is
iven. After de"iver& of a& -nan, no work is iven. /n"& work is to e with a& -nana.
:o as one progress od redues p6ysial or+ and t6e responsi&ility. Alays remem&er, t6e deision is not ta+en
&y t6e disiple, &ut uru orders it. any times t6e person 6imsel" distanes "rom us, as e rea6 maturity.
eisions are ta+en &y uru. >%en seleting a pat6 and t6e ay to meditate is deided &y uru. od 6o is inside
us, ta+les our mind 6en e meditate and up#roots desires. ;ust li+e e 6arge mo&ile "or an 6our and it goes
not "or a day, so does meditation 6arges you and +eeps you onneted it6 od e%en 6en you are "ully
onentrating in or+. In su6 ase, apa ontinues in su&#onsious mind. 86e moment you drop t6e or+ i.e.
"inis6 it, apa mantra ( in t6is ase) pops up it6out e""ort. Ges it6out e""ort. *e sometimes listen to a song
ust &e"ore going out and t6en sit6 o"" 8V. 86at song randomly pops up at any time (mostly 6en e are "ree).
86is 6appens to all our us, no matter 6o intelligent or onentration poer e 6a%e or 6o &rilliant one is instudies. I" a song an pop up t6en 6y an?t od?s name, 6om you 6a%e surrendered< I" t6is 6appens t6en t6e
mantra 6as ontinued t6roug6 day in su&#onsious mind.
Again, &e"ore sleeping, i" one does apa and t6en "irst t6oug6t a"ter a+ing up is t6at mantra, t6en still t6e
Understanding Advaita - 8o t"es of sAd!anA can be "racticed b Advaita Vedantin
%aada may result into t6is &e6a%ior.
86is is a &ig pro&lem in Ad%aita. onsiousness is onneted it6 p6ysial &ody. Gou annot pro%e anyone 6o
laims to &e a ;nani t6at 6eHs6e is not a nani.
Again, surrendering to :>! ould gi%e rise to >go i" rongly understood. Ad%aitins do aept /iru/a &ra6man
as supreme. It means t6at t6ere is somet6ing a&o%e us. Ad%aita as+s us to rise &y meditation to +no 6o you
are. As I 6a%e said +6andan is done it6 an intention to rise a&o%e it and not to presume logially t6at I am :el" ?
and so a&o%e e%eryt6ing and so ?I am not t6e meditator? 6ene I ill not meditate. :adly onsiousness is still
atta6ed to p6ysial &ody and one annot e7periene e""ortless meditation (a#apA#apa # i.e. ontinues &y
itsel" and destroys all %AsanA). But 6o ill tell t6em<
rom t6e &eginning d%aita is not reeted. t6e %ery statement t6at
LBra6ma :atyam ;agan it6ya ;i%o Bra6mai%a /a Apara6L says t6at ;i%a is &ra6man. It means t6at ;i%a e7ists ("oranani, 6ate%er is t6e reason). nly "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 ust presume and sit and do not6ing more. editation, :el" >n5uiry is
t6e ore
?/egation? and not ?eetion?
But t6is is a uni%ersal pro&lem, &ut in ad%aita, te6nially t6ere is no ?ot6er? to surrender or "ear to. But t6e "at is
you are still in duality. Ad%aita as+s to rise a&o%e d%aita and so t6ings are negleted and ?/8 />A8>?. nly
initially, people are told negati%e points so t6ey an lea%e t6em. A"terards, 6en time passes, and min" &eomes
neutral and t6e issue is le"t &e6ind, same guru ill say, r. 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 disiple 6o 6as steeped in
and passed t6roug6 t6e turmoil, &ut 6at ill uru say to a ne one 6o 6as not yet passed t6roug6 t6is ?dar+
nig6t? an you see ?Beauti"ul sunrise? and e7periene 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 irumstanes). :o you annot remain
negati%e a&out any t6ing. Being neutral is not negati%e. nly t6e one ontemplating t6e ad%aita ay ill
understand rest all ill ta+e t6e "irst upade:a and remain stu+ to it, "or rong reasons, "ore%er, t6roug6out t6eirli"e. *6at an &e done< n"ortunately, 6en t6ere is no "ait6, no upades6a an &e gi%en. It is t6e duty o" disiple
to approa6 uru and 6um&ly as+ "or diretion and lari"iation.
Understanding Advaita - Veiling covering3 of Self b %gnorance
:un losing it?s s6ine means Bra6man looses it?s +noledge or nature o" s6ining.
e a"" acce!t this fro$ e$!irica" "eve", as we e!erience the sa$e, ut 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 ignorane is remo%ed or negated, Bra6man is realiKed. It means t6at
earlier Bra6man as not realiKed t6at means t6at Bra6man su""ers "rom non#e7istene, 6i6 again %iolates &asi
tenets o" Ad%aita.
86is argument is not orret, as t6e %eil o" ignorane is destroyed at empirial le%el and not at a&solute le%el. t6e
:el" is alays present li+e t6e sun is alays present &e"ore, during and a"ter t6e reation, maintenane and
destrution o" louds.
:un annot e%er &e %eiled &y anyt6ing. Also it is rongly understood t6at Anana is destroyed. Atually it is not
destroyed, &ut negated. eal annot &e destroyed. a%iyA is present until :el" is not realiKed, 6ene it is not unreal
too. @ene a%idyA is mit6yA.
86e %eiling is also illusionary, as it is only aepted at empirial le%el, as it is e7periened 6en one is under
ignorane. or t6e ealiKed, t6ere is no 5uestion o" &eing %eiled, as t6ere is no a%idyA.
8o sum up,
>%eryt6ing t6at is e7plained, is under ignorane and t6ey are aepta&le 6en one is under ignorane. :ine one
e7periene duality and reation, 6ene t6ey are real "or 6im. @ene t6e pat6 is also real and so is t6e s6astra#s,
t6eir study and %eiling o" ignorane.
86e ords li+e? ignorane 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 proedure to raise one to non#dual state. 8ea6ing an only &e done on dual tone and under
ignorane, t6e duality o" guru#s6is6ya, meditation, o&ser%er#o&ser%ed, et are aepted. In ad%aita t6ere annot&e any tea6ing. But under ignorane, it is aepted. @ene ad%aita an &e pratied and is pratial.
he vach&Artha is dua"it&, ut "a&Artha is non+dua"it&. A"ter t6e "inal step, as in ase o" Indra, one di%es deep
it6in, e7perienes ' s6eat6s &ut is not ontended and "inally gets ontended as 6e realiKes is :el" as Bra6man.
*6y t6e +noledge o" :el" ealiKation is supreme<
86is +noledge is supreme, as a"ter realiKing t6is, not6ing else is needed to &e realiKed. 86ere is a sense o"
"ul"illment, ompleteness and ananda, 6i6 e are all sear6ing +noing or un+nogly. Agian, surit#s say t6at
one e rea6 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
ignorane at empirial le%el.
:6ruti also says gi%es t6e p6ala o" :el" ealiKation as # not6ing more needed to &e a6ie%ed
86en 6y 8ea6 86eory o" reation i" it is illusion<
he direct teachin is not tauht, as one is not ca!a"e and the e.. is chandra shAkhA n&A&a
6ild is inapa&le o" seeing moon, so mot6er point to a near&y &ran6 (6i6 an &e easily loated or spotted &y
6ild) , 6i6 points to moon. 8a+ing 6elp o" t6is &ran6, mot6er points 6ild to moon. It is moon t6at is
important and not t6e &ran6. Anot6er e..g is i" I point my "inger to an idol and say t6at # t6is is !ord Fris6na,
t6en you, 6o is unaare o" t6e presene o" idol, ill "ollo t6e diretion t6at my "inger is pointing and "inally
you ill see t6e idol o" !ord Fris6na.
ver&thin ha!!ens under inorance, nothin is a!!"ica"e in state of nana
:6ould I add, t6at you ill not li+e # Is6%ara is also an illusion, as e see 6im only under ignorane. Is6%ara is
endoed it6 upAd6i#s. @ene Is6%ara reating, grae, &lessings, et are all under ignorane
Is6%ara, 6is &lessings 6is di%ine grae is aepted at empirial le%el. :imilarly one studies s6astra#s or is in sear6
o" trut6 learly indiate t6at one is under ignorane.
*e understand t6e ord ?illusion? as ust a momentary temporary p6ase, 6i6 does not last more t6an a "e
seonds or say 6i6 %anis6es in a "las6 i.e. illusion e7ists only "or a s6ort period o" time. :o 6en e are told
t6at t6is orld is illusion, t6en it is 6ard to digest, as e li%e "or long, =0#C0 years and t6at e +no t6at t6is
orld is going to e7ist e%en a"ter e die. >%en i" e ta+e ust our li"e span, still e annot &elie%e t6at t6is orld is
illusion. But t6e ord illusion may gi%e rong signal and it is so strongly tied it6 t6e ord mit6yA t6at mit6yA is
also understood as a momentary approa6. :ure, .r.t to ;nana, 6i6 is in"inite, our li"e li+e a drop in oean and
eart6 as ompared to 6ole 6ole uni%erse is %ery small. @ene 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 destrution o" gala7ies and uni%erses "rom time immemorial. *e see !ord desri&ing t6is and Veda
Vyasa desri&ing t6e reation and preser%ation, as i" 6e is 6a%ing a loo+ at all t6is play "rom a &ird?s eye %ie.
is6i#s 6a%e su6 a &road %ision. But do e 6a% t6at %ision too< :ine e la+ t6is %ision, 6i6 is o" oursenatural, 6ene e "ind t6is orld as illusion not aepta&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 tea6es or &etter
"ouses, a lot on empirial reality and ays to rise a&o%e adapting &ottom#don approa6. :o let it &e.
Aording to me, 6at I ill onsider any p6ilosop6y as ?/eo? 6en it does not ta+e into aount1. ad6i+Ara &6eda
2. our -re#re5uisites
3. 86ree !e%els o" trut6s
4. i""erent updes6a#s "or people it6 di""erent temperaments and mental ma+e#up
spiritual instrution or e%en a prayer &y uru "or disiple to 6elp 6im rise a&o%e oean o" samsAra. 8rue saints do
not spea+ ill o" anyone, nor do t6ey tea6 somet6ing and li%e a di""erent li"e. 86eir li"e itsel" is a tea6ing, an
updes6a. As one progresses in spirituality, one &eomes %ery so"t "rom it6in. All pat6s, inluding ad%aita,
depend upon od?s grae. ne 6o 6as surrendered to od and meditates on 6im it6 "ull "ait6, od graduallyremo%es de%otee?s ego. od also ma+es one e7periene t6at t6e progress is only and only due to 6is grae and
uru?s grae and a see+er 6as no ontrol o%er 6is progress. As one progresses, loer emotions gets replaed &y
6ig6er emotions. Intolerane, ausations, annot dell in any true saint, no matter 6ate%er sampradAya 6e
&elongs to. I personally &elie%e t6at none o" A6Arya#s 6a%e atually aused ea6 ot6er. 86is is &eause our
s6astra#s do not tea6 us to ause. ita does not tea6 us to ause, 6ene an A6Arya 6o rites
ommentaries ita and ot6er s6ruti#s annot rite anyt6ing negati%e, speially 6en B6aga%an in 6apter 2, ''#
'9, desri&es st6itapraGa la7a/a (5ualities o" a :el" ealiKed person). A6Arya#s praise t6eir 6osen deity and as+
"or one#pointed de%otion, &ut t6emsel%es do not denigrate ot6er deities. n"ortunately immature disiples, 6o
are not "ree "rom loer emotions rongly or purpose"ully interpret ommentaries in on%oluted ay. In t6is
proess, t6ey de"ame t6eir on AArya. y personal opinion is t6at to li%e in ommunal 6armony, it is &est to
adopt nA6I nindA nyAya, meaning not to ritiiKe anyone. 86is does not mean one s6ould not praise on
sampradAya or 6osen deity. I" you are on%ined, t6ere is no need to read any "urt6er, as reading ausations
mig6t upset you. >%en t6oug6 I 6a%e attempted to anser t6em, still it ill only inrease disom"ort, as one
&eomes aare t6at t6ere are people 6o ause our sampradAya and so e need to de"end oursel%es. 86ere
ould &e a permanent 6ange in t6e &e6a%iour, as no you 6a%e passed t6roug6 a t6roug6 pat6. In t6is
onte7t, i" you are ?ind your on &usiness? type, it is &etter not to read any "urt6er. eel ompassion "or
ausers, pray to od to s6o t6em orret ay and t6e trut6 and mo%e on. ood lu+ "or your spiritual
progress.
I" you are t6e one 6o t6in+s t6at e s6ould +no a&out ausations &y ri%al sampradAya#s and you s6ould &e
prepared "or t6em, t6en ontinue to read on.
or a laymen, it is %ery di""iult to ounter arguments. A laymen does not study tons o" :A:tra#s o" t6eir and ri%al
sampradAya#s. I am su6 laymen. *6en I "irst read ausations, I as a &it 6urt and spend a lot o" time olleting
in"ormation. /ot &eing &lessed &y s6arp intellet and retention poer made t6ings di""iult "or me. !a+ o"
sans+rit +noledge added t6e di""iulty, as laymen ould not &ot6er studying sans+rit and +eep piling up layer
and a"ter layers. *e do not study s6astra#s "or intelletual gain, &ut "or our inner progress and Atmi upli"tment.
@ene meaning o" %erse is more important, 6i6 an &e on%eyed &y reading proper translation and listening toaudio H %ideo disourses. But to de"end our "ait6 and sampradAya, one needs to dig a little deep, 6i6 is time
onsuming. It also derails us "rom our pat6. ontinuous ritial e7amination a %erse or a anonial te7t li+e
purana or a grant6 or independent or+s o" a saint and t6in+ing li+e a 6istorian may result in losing one?s &6a+ti.
!astly I ould say t6at i" I ould manage and reply to ausations and general dou&ts, t6en, it6 little e""ort,
anyone an do. eading "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, ell, it?s not t6at dangerous, t6en s6ould I say, ?!et?s &egin? $)
Duoting -adma -urana to ause Adi :6an+ara # e"utation o"mAyA%Adam asat:Astra -raanam &aud6am u6yate
• Adi :6an+ara?s or+ %A+ya Vritti in 6i6 Adi :6an+ara e7plains to mA6A %A+ya#s # 8at 8%am Asi andA6am Bra6masmi . Adi :6an+ara?s sutra &6As6ya also re"utes ot6er systems.
• Vidyara/ya :ami in 6is or+ -an6Adasi,• :ures6%ara6arya?s /ais6+armya :idd6i and• ad6usudan :arasati?s ele&rated or+ Ad%aita :idd6i and :idd6anta Bindu, a ommentary on :6ri
Vedanta in >nglis6 # A ritial :tudy) and ?:6udd6a :6an+ara -ra+riyA B6As+ara?
*e ill mo%e to re"uting ausations.
In t6e -adma -urana, t6ere are %erses 6erein :6i%a tells -ar%ati t6at 6e ill appear in t6e age o" Fali as a
&ra6mana (Bra6min) to prea6 asat#sastra . Vais6na%a#s :peially audiya#Vais6na%a#s use t6is %erses to ause
our a6arya and Ad%aita Vedanta.
mAyA%Adam asa66Astra pra66anna &audd6a uyate Mmayai%a+at6ita de%i+alau &rA6ma/a rpi/A MM -a -ur .23.= MM
86e dotrine o" AyA (illusion) is a i+ed dotrine (prea6ing "alse s6astra) and said to &e pseudo#Budd6ist. Imysel", o" t6e "orm o" a &rA6mana, ill prolaim it in Fali (age). (-adma -urA/a, uttara#+6a/a, .23.=)
%edart6an ma6a#sastram maya%adam a%aidi+am mayai%a +at6itam de%i agatam nasa+aranat MM -a -ur .23.11 MM
86is poer"ul dotrine o" aya%ada resem&les t6e Vedas, &ut is &y nature non#Vedi. goddess, I propagate
t6is p6ilosop6y in order to destroy t6e orld. (-adma -urana .23.11)or time &eing, e ill onsider t6ese %erses are aut6enti and not an interpolation as a result o" 6atredagainst Ad%aitins and :6an+ara.
sing t6ese %erses Vais6na%a#s ause our a6arya and Ad%aita Vedanta.
86ey onlude t6at
• Vais6na%as say t6at !ord :6i%a ill inarnate &y t6e ill or order o" supreme personality o" od6ead
(!ord Fris6na).
• !ord :6i%a ill ome to destroy t6e orld and ill spread mAyA%Ada 6i6 is an asata s6Astra and
not6ing &ut 6idden Budd6ism.
• Vais6na%a#s argue t6at, t6e Bra6min desri&ed in t6ese %erses is none ot6er t6an Adi :6an+ara6arya.
• eently, re"ormists and I:F/ leaders also ause t6at :6an+ara as &iased it6 Bra6mins.
@ene t6ey ause our a6arya and Ad%aita as
1. Adi :6an+ara?s Fe%ala Ad%aita is not6ing &ut mAyA%Ada. @ene, Adi :6an+ara as spreading Asat
s6astra and t6ose 6o "ollo 6im ill &e doomed. :ome e%en go on to say t6at 6e as demon 6o
al+ed on eart6.
2. Adi :6an+ara and 6is rand uru (-aram uru) :6ri auapadA6arya ere 6idden Budd6ists.-6ilosop6y o" aAta %Ada as adopted "rom a "amous Budd6ist /AgAruna.
3. Adi :6an+ara?s tea6ings are non#%edi.
86ere are many more ausations and o&etions. 86ey are dealt later in t6is setion.
*e ill ta+e some logial arguments it6 relation to ausations.
1. /one o" t6e %erses diretly name Adi :6an+ara6arya.
2. a"i&u -a"i Yua has not ended and so efore it ends we cannot conc"ude that Shankara was
teachin $aa&aavad. #tBs too ear"& to conc"ude an&thin efore <ord a"ki a!!ears. Accordin torah$a+vaivartana )urana, a"i Yua wi"" "ast for 10,000 &ears, which starts after haavan rishna "efthis !h&sica" od& i.e. returned to Vaikuntha, which ha!!ened 5400 &ears ao. ence, we are in "aterha"f of a"i Yua.
3. I" !ord :6i%a is gi%en t6e tas+ o" misleading t6is orld to &egin itOs destrution, t6en 6y ould ot6er
sar%asyaagatopyatramo6anAart6a+alauyuge MM -a -ur .23.10 MM
%edArt6a%anma6As6AstramAyayAyada%aidi+am M
mayai%a+alpitade%iagatA/As6a+Ara/At MM -a -ur .23.11 MM
I stated t6is Bra6man?s nature to &e 5ualityless. goddess, I mysel" 6a%e onei%ed, "or t6e destrution o" t6eorlds, and "or deluding t6e orld in t6is Fali age, the reat doctrine rese$"in the !ur!ort of the Vedas,
-ut non+Vedic due to t6e priniple o" aayaa (illusion) (present in it). (-adma -uA/a .23.10#11)
guru as+ed 6im 6is introdution. Adi :6an+ara did not say t6at 6e as Bra6min, &ut 6e e7pounded Ad%aiti
%erses desri&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 ill not ta+e
sanyas, &ut ill prea6 asat s6astra as a Bra6min. It s6ould &e noted t6at :ri 6aitanya a6apra&6u as also
e+a#dandi sanyasin, 6ile Vais6na%a sanyasins are tri#dandi sanysins. 86is means t6at eit6er :ri 6aitanya
a6apra&6u, a great Fris6na B6a+ta and an a%atar o" B6a+ti, atually did not aused Adi :6an+ara and Ad%aita
&ut ere later interpolations &y lesser e%ol%ed disiples. >%en ;i%a gosami and 6aitanya a6apra&6u
onsidered :rid6ara :ami, 6o as a ama 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 $eanin"essness of the words of the ho"& tets -shruti$
he reat doctrine rese$"in the !ur!ort of the Vedas, -ut non+Vedic*
86is is ompletely opposite to t6at taug6t &y :ri Adi :6an+ara. As "ar as tea6ing &ra6ma#%idya is onerned,
:6ruti, :mriti and anud6arma smriti tea6 us to renoune %edi rituals. Vedi rituals are done so t6at a person&eomes "it to realise Bra6man. @ene a sanyAsin renounes t6e %ery ati%ity it6 t6e 6elp o" 6i6 6e gained
t6ree"old sared siene, &y o""ering (to t6e gods, is6is, and manes), &y (t6e proreation o") sons, & the reat
sacrifices, and & -Srauta rites this -hu$an od& is $ade fit for -union with rah$an # anu :mriti 2.2C
Adi :6an+ara in 6is sutra#&6Asya says, L-as%Adi&6isA%issat? 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""erene &eteen t6e to< it is ad6erene to d6arma t6at distinguis6es 6uman &eings "rom animals.*it6out d6arma to guide 6im man ould &e no &etter t6an an animal. B6aga%an in ita says t6e same t6ing. Adi
B$ 3.3'$ oing s%ad6arma, t6oug6 done de"eti%ely is superior (sreyas) t6an per"orming anot6er?s (anot6er
%ar/a?s) in a &etter ay. >%en deat6 is &etter 6ile engaged in s%a#d6arma, as ompared to remaining ali%e 6ile
engaging in anot6er (%ar/a?s) duty.
B 4.13 E 1C.41$ (>ssene)$ %ar/a is &y gu/a, &ut gu/a is in6erited &y &irt6.
B 1C.42#4' tal+ a&out duties o" 4 %ar/a#s
B1C.4$ A 6uman &eing a6ie%es suess, merely in t6e "orm o" t6e a&ility "or stead"astness in FnoledgeR &y
adoring, ors6ipping s%a+armana, it6 6is on duties stated a&o%e, as allotted to ea6 asteB 1C.4C$ son o" Funti one s6ould not gi%e up t6e +arma, duty to 6i6 one is &orn, 6i6 de%ol%es "rom t6e
%ery &irt6 e%en t6oug6 it &e "aulty,
Var/a &y &irt6 is also supported &y anusmriti. :ee %erses C=#100 in 6apter 1. Also note t6at :ri AmAnua,
Understanding Advaita - 9ets e"lore related verses from Padma Purana for better understanding
or "ull ommentary, re"er 6is &6asya.
soure$ re"er page 1=C
=eferences fro$ >ita and ai. :!. has&as c"ear"& shows that Adi Shankara did not teach an&thin non+
vedic or aainst dhar$a.
Is Advaita 5on-Vedi
/o let us try to understand t6at Ad%aita is %edi or not. :e%eral 5uotes "rom :6astra#s &ot6 :mriti and :6ruti are
mentioned in ne7t setion Ad%aita in :6astras. A!art fro$ this, ear"ier in :nderstandin Advaita, it was
e!"ained that Advaita is the on"& Vedantic ranch which acce!ts fu"" shruti and veda+s. #t is a"so we""known that Advaita acce!ts a"" 6 !ra$A8a+s of u$Ari"a haa schoo" of !:rva $i$A$sA. Vais6na%a#s
do not aept t6at :6i%a is a :upreme od and :6ai%as do not aept Fris6na as :upreme od. Vais6na%as e%en
go as "ar as dongrading t6e :tatus o" :6i%a as ust a demi#god and in t6is laim t6ey 5uote some %erses "rom
B6Aga%atam and t6e 5uote "rom ita in 6i6 B6aga%an tal+s a&out ?anya#de%ata?. 86ey "orget t6at all 1C
purA/a#s ere ritten &y B6aga%an Ved Vyas 6o is an a%atar aording to B6aga%atam. 86ey also do not aept
t6at t6ere is no di""erene &eteen Bra6ma, Vis6nu and :6i%a (udra). 86is means diret insult to B6aga%an %eda
%yas. I" B6aga%an Ved Vyas 6as ritten 1C purA/a#s t6en t6ere must &e some purpose &e6ind t6em. eeting
t6em on t6e &asis o" ategoriKation (satt%i+, raasi and tamasi), as done in -adma -urana is not6ign &ut 6ildis6.
/o A6arya is a&o%e B6aga%an Veda Vyas. It s6ould also &e noted t6at it as B6aga%an Veda Vyas 6o &lessedAdi :6an+ara and e7tend 6is li"e "or 1 more years to uproot ad6arma and tea6 t6e orret :6astra.
udra is mentioned in %eda#s as %eda#purus6a, &ut Vais6na%a#s do not aept it. :ame is t6e ase it6 :6ai%as.
86ey do not aept Vis6nu or /ArAya/a as Ved#purus6a. :6a+tas &elie%e t6at only Adi :6a+ti is supreme and all
inarnation inluding Fris6na and ama ome under Adi :6a+ti. Ad%aita is t6e only %edanti s6ool 6i6 aepts
all "orms o" od 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 ea6 ot6er, &ut onsiders t6em an important
step "or inner puri"iation. Ad%aita also do not disard d%aita and idol ors6ip. Ad%aita onsiders it as an
important step "or inner puri"iation. Ad%aita only tea6es t6at 6a%ing di%ine %ision o" od is not t6e "inal state. Itis /ir%i+alp :AmAd6i. 86is is in aordane to :6ruti and :mriti 6i6 tea6es Bra6ma#%idya. nli+e ot6er
:ri amanua in ita 13.13 interprets Bra6man as indi%idual soul, 6ile Adi :6an+ara interprets Bra6man in t6is
%erse as it s6ould &e # :upreme Bra6man. It is un+non to me i" Bra6man is e%er de"ined as Indi%idual sole in
panis6ads.
A"ter are"ul studying o" :6atra#s, it ill &e lear t6at it is only Ad%aita, as taug6t &y our A6arya 6i6 "ully
omplies it6 s6ruti and smriti. Ad%aita, and t6e tea6ing style o" Adi :6an+ara is not o" 6is on &ut is passed on
to Adi :6an+ara &y uru#:6is6ya parampara. A6arya?s met6od o" tea6ing, ad6yAropa apa%Ada, is t6e only
traditional onsistent met6od.
Aeptane o" all si7 pramanas o" imamsa
Unli.e ot!er non-advaita sc!ools, Advaita acce"ts all ' "ramANa-s as "rescribed b mimAmsA of
EumArila /!atta$ 8!e si "ramANa-s areL"rata.saL, LanumanaL, Lu"amanaL, LsabdaL Lart!a"attiL and Lanu"alabd!iL$
amanu;a?s @ualified non-dualism acce"ts onl t!ree- "rata.sa, anumana and t!e Veda sabda3
*e need all types o" Fnoledge
Paramac!ara sas,
We must make good use of our brain and mind. Indeed, we must make them sharp as ifby 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!napita" #seat of omniscience$?
I said %yaya was also known as &arka, "'niksiki". We learn from the Sankara
(i!aya that the 'carya mastered %yaya or 'niksiki, )apila Maharsi*s ")apilam"
Understanding Advaita - >e need all t"es of Enoledge
dualism inheres dualism, qualified nondualism, Saiism, (aisnaism and so on. It
enfolds een those systems that are critical of it. 'daita does not state that
other systems are totally false. If it opposes them it is only to the etent
needed to counter their argument against itself. It concedes them the place theydesere.
urt!er Paramac!ara sas
&he purpose of ealting a particular deity oer the another is not to depreciate
the latter. &he underlying idea is that a person who worships his chosen god has
unflinching faith in him and becomes totally deoted to him. Such eclusie
deotion is called "ananyabhakti". &he idea here, howeer, is not to regard other
deatas as inferior to one*s own chosen deity an eample of"nahi ninda nyaya".
source
!ast message o" Adi :6an+ara B6aga%adpAda
9ast essage or "arting instructions of an saint is considered as etremel im"ortant$ AdiS!an.ara at t!e re@uest of !is disci"les gave instructions in & stanas to !is beloved disci"les!ic! are called as So"Ana Panc!a.am or U"des!a Panc!a.am
8!e first verse sas
वद तयम=#य दBद% कम .वu#य
!.य 8व=#य% अ-न5न) कPय मन.तय@यम , m
--oघ) -3=Wय% भवसS द;स(=#य%
GतमKL Xयवस#य% न"र] 0[Wण1 8वनरPयम , q ‰ q
Stu*y the 1e*a e)ery *ay< *o properly the %arma pre#cribe* therein< t!roug! t!at act3,ors!i" t!e 9ordC give u" t!e t!oug!t of doing an act it! desire for its fruit3C s!a.e off t!egrou" of sinful deedsC consider mentall3 t!e defect in orldl "leasureC strive for t!e desire fort!e .noledge3 of t!e ^tm_n Self3C get out of our !ome it!out dela$
rom t!e above analsis, it can be safel concluded t!at neit!er our ac!ara Sri Adi S!an.ara nor!is Advaita is non-vedic$
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 -anA+s6ara :totra,
Veda :Ara :6i%a :ta%an, :aundarya la6iri, :i%Ananda la6iri, uru pAdu+A stotram, uru a:68a+am, et
'. Adi :6an+ara reonstruted and repaired many temples. 86e "amous ;agannat6a -uri 8emple as onedeserted and t6e idol as missing. 86e !ord appeared in 6is dream, ga%e Idol?s loation 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 +non &y t6e name -urI mat6. A6arya reonserated :ri Gantra at
Fama+s6i 8emple in Fan6i. 8o manage temple, naturally agama#s and Vedi Farma Fand are neessary.
But "or masses, 6e also omposed 6yms "or %arious deities and as I 6a%e said repaired temples, reonserated :ri
Gantra#s. 86is means 6e enouraged deity ors6ip, 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.
n"ortunately some parts o" 6is &iograp6y, as some say, is orrupted and 6ene reeted &y ri%als, and only 6isprast6antrayi B6as6ya is onsidered as aut6enti and are undou&tedly attri&uted to Adi :6an+ara6arya. I" e
&lend e%en some o" 6is 6ymms, 6is &iograp6y and 6is &6as6ya#s, e an understand 6y 6e is alled as ;agat
uru.
Adi :6an+ara also ommented on Vis6nu :a6asranama and 6as ommented on -atanali Goga :utra, a s6ort 2C
%erse 6ym, 6i6 is onsidered as an essene o" Goga :utra o" -atanali, per6aps, aording to Ad6a%iya s6an+ara
ig%iay (ritten &y Vidyara/ya :%ami), 6is uru o%indapada is onsidered as inarnation o" :6es6a /aaga and
t6e same s6es6a /aaga as &orn earlier as a6ars6i -atanali.
:aundarya !a6iri is also onsidered as %ery poer"ul omposition on e%i &6a%AnI, speially t6e "irst 40 %erses(out o" total 100) are said to &e %ery potent. 86en t6ere is a+s6inamurti stotra, :6i%a -an6a+s6ara stotra and
Veda :ara :6i%a :totra is also attri&uted to 6im, all onsidered aut6enti atleast &y Fan6i -arama6arya.
iting 12 purA/a#s 6i6 inludes 3 up#purA/a#s in 6is Vis6nu :a6asranam B6as6ya s6os t6at 6e as in "ull
support o" purA/a#s and 6e did not de%ised sym&oli meaning. @ene 6e e%en propagated &6a+ti. @e also ited
tamasi and raasi puranas 6i6 means t6at unli+e Vais6na%a#s 6e did n?t onsidered t6em as leading to 6ell, or
in ot6er ords, 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 Ausation on our a6arya is t6at # Adi :6an+ara &eameVais6na%a during 6is last years.
:ome also ause Adi :6an+ara t6at t6oug6 6e as spreading Asat :6astra, in t6e end o" 6is li"e, 6e &eome aVais6na%a and omposed B6aa o%indam. B6aa o%indam as not 6is last omposition. 86ey miss t6epurpose and inident t6at let to spontaneous reation o" &eauti"ul 6ymm. B6aa o%indam stress on surrenderto t6e !otus "eet o" !ord and on VairAgya (dispassion). 86is means t6at Adi :6an+ara as not against sA+AraupAsanA.
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. Aording to :ami :a6idananadendra :aras%ati, Ad%aita ast6e only s6ool 6i6 as e7tant during Adi :6an+ara B6aga%adpada?s time. All s6ools agree on union o" ;i%ait6 Bra6man as "inal release. 86ey only di""ered in t6eir approa6es, 6i6 lead to same trut6. :amii 6asritten e7tensi%ely in 6is or+ :6udd6a :6an+ara -ra+riya B6as+ara &oo+let :eries.
irst omposition as asa slo+i, 6i6 tal+s a&out Ad%aita. It s6os t6e met6od o" /eti#/eti. ad6usudana:arasati rote an e7tensi%e ommentary alled ?:idd6anta Bindu?. !ast omposition, padesa -an6a+am. is
dint o" disriminating +noledgeR get deta6ed "rom "uture ationsR go t6roug6 t6e e""et o" +arma 6i6 you
6a%e &egun to e7periene 6ereR "inally remain (peae"ully) in t6e e7alted state o" t6e :upreme :el" (-ara#
&ra6man).
represents /irA+Ara, /irgu/a Bra6man. /o 6ere in t6e "irst or last omposition, our a6arya tends toprea6 Vais6na%a &6a+ti, speially in t6e "orm t6at e see today.
*e an onlude t6at our &elo%ed a6arya ne%er &eame Vais6na%a.
Shiva 9ita, a "art of Padma P#rana teahes advaita
or more details, please %isit 6ere.
:ri A&6ina%a /risim6a B6arati 6as ritten a onder"ul :ans+rit ommentary on :6i%a ita.
:ri :ri -aramasi%endra :arasati II, uru o" :adas6i%a Bra6mendra rote a ommentary on :6i%a ita
:6i%a ita is re"erred &y :adas6i%a Bra6mendra o" Fan6i Fama+oti at6.
:oure
6apter 10 tea6es ;i%a Bra6ma Ai+ya. It says t6at ;i%a is destroyed in 10.3=, 10.3C. Vais6na%as &elie%e t6at ;i%ais not destroyed e%en a"ter li&eration.
6apter 10 tea6es ;i%a Bra6ma Ai+ya. It says t6at ;i%a is destroyed in 10.3=, 10.3C
Sanskrit S"oka$
[तकमसण "Yhदर-<•=य m
6द% न<ग‹!F|यमम$( नव q Œ q
indi rans"ation*
अ- Bकय U कमj क अस "YBद अव.7 म सS -द )S क स$तक "#व क 0 0 m सP-Wण व]8[
न<%र!F स UŽ# 0 m "> क म$ 0 , न<%र!F क ! 0F% 0 m
n"ish rans"ation*
Aording to t6e +arma done in a+ing onsiousness, one e7perienes pleasure and pain. all %rriti#s (t6oug6tsarising in mind) arise due to ling sarira (i%a H su&tle &ody). ntil mo+s6a is not a6ie%ed, linga sarira is not
Understanding Advaita - S!iva #ita, a "art of Padma Purana teac!es advaita
destroyed. (:6i%a ita 10.3=)
Sanskrit S"oka$
GतमC ;*.म(स8वJ स!Fक m
Gतम.वA-व.7% म8d3तयनभ=#य q ŒQ q
indi rans"ation*
*"स समय C E "#व ‚ बह क भद नमट "यर ‚ अ8वJ सB0 6स न<%र!F क ! 0 "यर Uस
समय क व< Gतम क अभव मT ?अ0% बह*.म ? 6स .व&- म *.7 0 स 0F मd 0 0 m
n"ish rans"ation*
oment 6en, due to ;nana, t6e di""erene &eteen ;i%a and Bra6man ill &e remo%ed and a%idya (ignorane)inluding ling s6arira ill &e destroyed. At t6at time t6ere ill &e t6e e7periene o" only Atman in t6e "orm o" ?Iam Bra6man? ill &e sta&iliKed. ue to sta&iliKing or staying in t6is e7periene, one &eome mu+ta ("ree).(:6i%a ita 10.3C)
8ote* e"inition o" !ing :arira is gi%en in :6i%a ita 10.1', 10.1 and 10.1=
Sanskrit S"oka$
8वiयसमयd "#वतव वसPय0म , m
-K5कम{*('यNयव -K5 C*('य*ण 5 m
म>8\0%क*s[ वन 5 यम , q ‰ q
वयव) -K5 नमन< य%न न<}र!Fम , b न<ग‹!Fम , c m
T8वiय3कमयd% 5(य% /न8>*P>म , q ‰‘ q
Xयव03क"#व. $TC) -&;8- 5 q ‰ q
indi rans"ation*
अक /क कl अ8वiय क सशय 0क "#व&- स भ# मy 0F नवस क 0 W „ m -„5 कम{*('य„ ‚ -„5 C*('य„’
Ad%aita and aAta %Ada 6as &een t6ere sine t6e &eginning o" t6is orld. Bra6man an stay it6out maya, e%en
a"ter dissolution o" t6is orld, Bra6man, t6e un#destruti%e, &eyond time and spae, untou6ed &y reation,
preser%ation and dissolution, in t6e purest "orm ill stay on.
aAta %Ada ill ne%er &e popular and laymen ill ne%er understand it. Bot6 ad%aita and aAta %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" tea6ers prior to 6im li+e Bra6manandin, ra%ida6arya(di""erent "rom ramida6arya 6i6 amanua mentions) and pa%ars6a6arya.
urt6er aording to ad6a%iya ig%iay, aupada6arya is disiple o" :u+6a6arya (su+6 de%), t6e one 6o6as narrated puranas to sages, 6o is t6e disiple o" B6aga%an Veda Vyas, 6o aut6ored &ot6 -uranas andBra6masutra. Adi :6an+ara6arya 6as ommented "rom Bra6masutras aording to t6e +noledge passed"rom B6aga%an Veda Vyas.
:6an+ara6arya is aused as 6idden#Budd6ist.
@o many times is !ord Budd6a glori"ied or desri&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 ell +non t6at :id6art6a studied @indu :6astras, meditated and ent on till t6ee7treme &e"ore 6e "ound t6e ]middle pat6O. It is e%ident t6at Budd6a as ell %ersed it6 sans+rit and %edas.
@ene sans+rit ords ould ell &e used &y 6im and 6is disiples. Bot6 @indus and Budd6ists 6a%e studied ea6
ot6ers s6astras in#dept6 so t6at t6ey ould re"ute t6em. It is possi&le t6at &ot6 use ea6 ot6ers ay o" e7pression
"reely to on%ey t6e message, and tal+ in t6e language o" t6eir time. In"at &udd6a 6ose to tea6 in t6e loal
it is t6e 6uman 6and, as a%atars annot &e6a%e in su6 a ay. Anyone on t6e pada 6ile addressing t6e rod
ill alays &e desend in ation and spee6. o you still t6in+ t6at 6aitanya a6apra&6u or ad6%a 6adatually aused t6e ay it is told today it6 ru&&is6 translations. !ogial ontradition is "ine, &ut it is alays
polite. 8rue :aints ill ne%er "eel loer emotions li+e 6atred and ill ause ot6ers. 86ey only "eel ompassion.
urt6er, >nglis6 translations ma+e mess or e%en mo+ery. I 6a%e seen in one ommentary o" B6aa o%indam in
6i6 ]m6aO is translated as "oolis6, rasal, idiot, et.
auapAda is aused as 6idden#Budd6ist
>%en :ri auapAda, reat uru, uru o" :6an+ara6arya?s uru o%indpAda is &eing aused to &e a 6idden
&udd6ist. *ord li+e /ir%a/a are also "ound in s6astras. /ir%Ana -ra+ara/a is t6e t6 6apter o" Gog#Gasist6a.Budd6a is "ound in many plaes meaning &aud6o or &aud6yo (+no), &udd6a means t6e aa+ened. ?alAta s6Anti
-ra+ara/a? is t6e "ort6 pra+ara/a. 86e ord alAta is used &y &udd6ists. alAtaa+ra is a peuliarly &udd6ist one.
86e alAtaa+ra is a &urning "ire&rand t6at is a%ed in a irle, reating an impression o" a ontinuous irle o"
"ire. It is interesting to note 6ere t6at gauapAda 6arateristially in%erts t6e use o" t6e &udd6ist metap6or. 86e
Understanding Advaita - #auDa"Ada is accused as !idden-/udd!ist
&udd6ist uses t6e metap6or to insist t6at t6e impression o" a ontinuous irle is an illusion, t6ere &eing not6ing
more t6an t6e momentary spatial positions o" t6e &urning &rand. @ene, "rom t6e &udd6ist prespeti%e, it is
plainly an error to see t6e &urning irle as 6a%ing any s%a&6A%a # Lon#natureL. gauapAda on t6e ot6er 6andpoints out t6at t6e &urning &rand is itsel" t6e su&stratum o" its momentary spatial positions and t6e illusion o" a
&urning irle aused &y a%ing t6e &rand. @ene, aording to 6im, e%en i" t6e &urning irle is an illusion, its
s%a&6A%a is not6ing ot6er t6an t6at o" t6e &urning &rand. :oure. Also note t6at t6e ord ?alAta? irle is used in
aitrai/i panis6ads (4#24). Anot6er e7ample o" ?magial elep6ant? is aused to &e adapted "orm Budd6ist. But
it an &e adapted "rom :6ri B6as6e played as a drama, o%ering "amous or popular inidents in t6e li"e o" Fing
p6ilosop6y say onlude t6at t6ere as no o&etion "rom :6ri gauapAda or "rom :6ri :6an+ara. Adi :6an+ara
al+ed lengt6 and &reat6 o" India, and 6ad many many %er&al duels. 86e arguments, o&etions and t6eir
re"utations are not at all doumented. nly a selet "e remain. I" e%eryt6ing as doumented, it ould "ills
t6ousands o" pages.
Adi :6an+ara?s tea6ings are not onsistent.
86is is o"ten t6e logial onlusion t6at non#ad%aitins ma+e 6i6 at times e%en ad%aitins "ind it di""iult to gi%esatis"atory anser.
Adi :6an+ara did not "ormulated 6is on tea6ing style t6at 6i6 e%er e7isted prior to 6im. In"at Adi:6an+ara "olloed a uni5ue tea6ing met6od 6i6 as passed don to 6im %ia uru#:6is6ya paramparA(guru #isiple tradition).
86e uni5ue met6od o" 8ea6ing, as taug6t &y ise men and ;nani#s representing 8raditional :ystem o"8ea6ing is alled &y Adi :6an+ara as ?ad6yAropa apa%Ada? meaning alse :uperimposition "olloed &yetration. 86is met6od an also &e "ound in :6ri auapadA6arya?s FAri+A on andu+ya panis6ad.
86is met6od o" tea6ing as rediso%ered and propagated &y :ami :a6idanandendta :arasati o":6rengeri at6.
A separate -age 6as &een dediated to e7plain t6is met6od. -lease %isit ad6yAropa apa%Ada # A onsistent8raditional 8ea6ing.
ne t6is met6od is understood, all dou&ts a&out inonsisteny ill &e uprooted.
:6anmata (IA:8 a mata) is t6e system o" - ṇ ors6ip , &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 ors6ip o" t6e si7
main deities o" @induism , %iK, :6i%a , Vis6nu , :6a+ti , anes6a , :urya and :+anda . In t6is system, si7 maor deities
are ors6ipped. 86is is &ased on t6e &elie" in t6e essential oneness o" all deities, t6e unity o" od6ead, and t6eironeptualiKation o" t6e myriad deities o" India as %arious mani"estations o" t6e one di%ine poer, Bra6man .
-6ilosop6ially, all are seen &y :martas as e5ual re"letions o" t6e one :aguna Bra6man , i.e., a personal od it6
"orm, rat6er t6an as distint &eings.
:martas aept and ors6ip t6e si7 mani"estations o" od, (anes6a, :6i%a, :6a+ti, Vis6nu, :urya and :+anda)
and t6e 6oie o" t6e nature o" od is up to t6e indi%idual ors6ipper sine di""erent mani"estations o" od are
6eld to &e e5ui%alent. It is &elie%ed t6at in Adi :6an+ara?s time t6ese deities 6ad t6eir on @indu "olloers 6o
5uarrelled it6 ea6 ot6er laiming t6e superiority o" t6eir 6osen deity . Adi :6an+ara is said to 6a%e synt6esised
t6ese 5uarrelling sets &y integrating t6e ors6ip o" all t6ese deities in t6e :6anmata system.
soure$ 6ttp$HHen.i+ipedia.orgHi+iH:6anmata
Ved Vyas e7tending li"e o" :6an+ara "or 1 more years
!i+e Vais6na%as strongly &elie%e in 6aitanya and so in 6aitanya#6aritramrita, so do e &elie%e in aut6entiity o"
:6an+ara 6aritramrita and it says t6at Ved Vyasa (+ris6na d%aipayana) a"ter 6a%ing intense de&ate "or 3#4 days
as %ery satis"ied it6 Adi :6an+ara and &lessed 6im to li%e "or "ut6er 1 years. 86e %ery re5uest &y :6an+ara to
Ved Vyasa to end in li"e 6ere and no s6os t6at 6e as not interested in &eing %itorious.
It as Adi :6an+ara 6o is redited o" re%i%ing our d6arma and %edi te7ts. @e ould 6a%e altered t6e mool
slo+as, &ut 6e did not alter t6em. It as 6e 6o rote all s6astras. *e 6a%e ita and ot6er s6astras &eause o"
Adi :6an+ara6arya. /o one an ta+e aay t6is redit "rom 6im.
Adi :6an+ara /e%er eeted %aita
Adi s6an+ara ne%er reeted d%aita p6ilosop6y, &ut in "at 6e onsidered it important "or puri"iation o" mind. @is6ymms, and ompositions to %arious deities is t6e proo". :ami 6inmaya, in 6is &oo+, on :6an+ara?s ;i%an6arita, mentions 10C or+s.
Understanding Advaita - Adi S!an.ara Never e;ected Dvaita
A e&site dediated to Fan6i Fam+oti -eet6am 6as also a list o" :6ri Adi :6an+ara or+s 6ere.
In s6ri :6an+ara ig%iay &y Ad6a%a VidyAra/ya sAmI, in t6 :arga slo+a 41 says,
द..;0% द0_Z˜य;*.म !Pभ ".;! "#व_Z˜य 8T_ m सव.य;;तम(तम_Z˜य तवमवतयव% म =#न*s सव!?) q ‘ # Š‰ q
:6am&6o X "rom :arIra#&6a%a i.e. "rom standpoint o" p6ysial &ody, I am your ser%ant, in t6at manner,
8rilo6ana (!ord :6i%a) X "rom ;i%a#&6a%a I am your part (Ans6) and you are my ans6i (6ole). t6e Atman o" t6e
6ole agat (ni%erse) X "rom Atma#&6a%a, I am not di""erent "rom you (a&6inna, a#&6inna, &6inna J di""erent). In
t6is ay, my intellet deides (is determined), in %ie o" all s6astras
In simple ords$
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 6ole (ans6i)
3. rom Atma B6a%a, I am not di""erent "rom you.
:ame is said &y :ri ama+ris6na 6en 6e gi%es an e.g. o" !ord @anuman
ne :ri ama as+ed @anuman, 6o do you see me< @anuman replied,
1. rom :arira B6a%a, I am ser%ant o" t6y.
2. rom ;i%a#B6a%a, I am part (ans6) and you are 6ole (ans6i)
3. rom Atma B6a%a ( ;nana dris8i), I am not di""erent "rom you., Gou are I are one.
>%en audpada did not reet d%aita or is6ed to re"ute any ot6er "ait6. :ame is said &y a great %edantin and
de%otee o" :ri amana a6ars6i r. 8..-. a6ade%an. :6ri :. /. :6astri in Intor to Vedanta says$
r. 8..-.a6ade%an, t6e great Vedanti s6olar, says in 6is &oo+ amana a6ars6i and @is -6ilosop6y o">7istene? L*e &elie%e t6at Ad%aita is not a setarian dotrine. It is t6e ulmination o" all dotrines, t6e ron o"all %ies. 86oug6 ot6er %ies may imagine t6emsel%es to &e opposed to Ad%aita, Ad%aita is opposed to none.
As >auda!ada, a pre#:an+ara tea6er o" Ad%aita, says, Ad%aita 6as no 5uarrel it6 any system o" p6ilosop6y.*6ile t6e pluralisti orld#%ies may &e in on"lit it6 one anot6er, Ad%aita is not opposed to any o" t6em. Itreognises t6e measure o" trut6 t6at t6ere is in ea6 o" t6emR &ut only, t6at trut6 is not t6e 6ole. @ostilityarises out o" partial %ision. *6en t6e 6ole trut6 is realised, t6ere an &e no 6ostility. (andu+ya Fari+a, III. 1= E1CR IV. ')L.
>%en t6e urrent :6an+ara6arya att 6a%e temples and per"orm daily ors6ip. @ere is a e7planation
"rom e&site dediated to :6rengeri att.
In ords o" -arama6arya, "rom t6e &oo+, A6arya?s all, 6apter Ad%aita Vedanta
86oug6 ot6er systems 5uarrel it6 Ad%aita, Ad%aita 6as no 5uarrel it6 any.
-arama6arya "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, thesurvival 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.
6ven t!e current S!an.arac!ara att !ave tem"les and "erform dail ors!i"$ +ere is a
e"lanation from ebsite dedicated to S!rengeri att$
sta"ishin 4 $aths in the four %uadrants of our countr&
Understanding Advaita - 6stablis!ing 4 mat!s in t!e four @uadrants of our countr
Adi Shankara's $essae in a nutshe""
86e message t6at is ontained in ela&orate disussions in t6e B6as6yas o" :ri :6an+ara is o"ten suintlye7pressed in a entury o" %erses, in ten %erses, in one %erse or e%en 6al" a %erse. @e 6as reoniled t6e seeminglyontraditory onlusions o" t6e panis6ads and in t6e integrated %ie t6at @e 6as presented t6e eternal,impersonal, onsiousness A&solute ist6e Bra6man, t6e one it6out a seond. By @is poer 6i6 is insruta&le( अनव5#य ) and alled maya, or mitya, @e appears as t6e uni%erse, onditions &y spae, 8ime, et., t6at aree%er 6anging. 86e i%a is not di""erent "rom t6e a&solute Bra6man, &ut due to pad6is appears to &e di""erentand su&et to limitations. 86e pad6is limit ompre6ensions and are unreal li+e limitless spae appearing li+eroom spae, pot spae, et`
ne t6e onditioning "ators %anis6, i%a is seen as one it6 Bra6man as taug6t in t6e a6a%a+ya o" t6epanis6ads. 86e Fnoledge o" t6is oneness is li&eration or mo+s6a. Farma and B6a+ti 6elp "rom a distane in
t6e attainment o" ;nana &y &estoing t6e needed mental purity 6en done in a spirit o" dediation to Isara.
In @is B6as6ya on t6e topi o" meditation, :ri :6an+ara learly di""erentiates t6e 5uali"iation &eteen Psee+ingto sale yogaOs pea+ j and P6a%ing saled t6e samej. @e maintains t6at one 6o 6as asended t6e yoga 6as tosimply maintain t6is e5uipoise, i.e. till 6itta s6udd6i is ripe enoug6 to maintain t6e meditational e5uipoise,+arma 6as to &e done &y all in nis6+ama spirit as a dediation to od.
@e 6as also delared in many plaes t6at e%en t6e o&ligatory or+s done in /is6+ama spirit 6a%e punya as t6e"ruit. @e said t6at any +arma done, 6a%ing &een dediated to od may not &ear "ruit is improper, indeed su6dediation s6ould ma+e or+ non#"ruit"ul &esides &estoing t6e re5uired mental purity. @e ses t6e ordP kg<स%क4-.य न5[8व$-0तव ,,# in t6is eeta B6as6ya i.e. mental linging to t6e "ruits o" ations distrats.86ere"ore any doer o" ations 6o 6as gi%en up mental linging to t6e "ruits is a yogin, 6is mind onentrated,not &eing distrated. @ene Farma ust not &e negleted.
86oug6 Bra6man alone is A&solute 8rut6 (-aramart6i+a), t6e +noledge o" t6e o&eti%e uni%erse # erroneous"orm t6e 6ig6est stand point # an still &e onsidered as a relati%e +ind o" trut6 "or orldly transations e.g., amud pot, t6oug6 a mud, an still &e retained "or +eeping t6e ater in it.
>%ery one o" t6e se%eral s6ools 6i6 de%eloped in t6e past :6an+ara age, &ears t6e in"luene o" :ri :6an+araOstea6ings in one "orm or ot6er. @is message &oils don to t6e "ormula # natural grot6, assimilating 6at isompati&le and o#e7isteneO it6 6at is inompati&le.
h& e$!"es are needed if >od is o$ni!resentC
86is dou&t arises in some people. od is omnipresent # t6is is t6e 8rut6. od is e%ery6ere, od e7ists in e%erypartile # 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
d6yanaa&6yaasana%as6ii+itena manasaa tannirgu/a nis66+riya yoti@ +i6ana yogino yadi para
pas6yanti pas6yantu te M asmaa+a tu tade%a loana6amat+aaraaya &6uuyaa66ira +aalindiipulinodare
+imapi yanniila ma6o d6aa%ati MM
#f the &ois, with their $inds which have een rouht 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 it6 astonis6ment, let t6ere &e "ore%er t6at indesri&a&le Blue (!ig6t) alone 6i6 runs
a&out 6it6er and t6it6er on t6e sands o" t6e +aa!indi (Gamuna)X
:oure
86is s6os t6at Ad%aitins are not against %aita and Fris6na B6a+ti.
-eople 6o do not understand Ad%aita, sti+ to t6e "amous slo+a # Bra6ma :atyam ;agat it6yA. or t6is e ill6a%e to loo+ "rom a top don perspeti%e. Also it is to &e noted t6at upades6a#s are gi%en "rom Ad6i+ara &6eda,as e7plained in t6e anser gi%en in response o" reating temples.
86ere are di""erent %Ada#s and di""erent &6A%a#s and la7a/as 6i6 6a%e to &e onsidered "or &etter
understanding o" t6e su&et.
our %Ada#s are
1. Ara$ha vAda*
od 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 6o &elie%e in +arma and annot &elie%e t6at od does not do any +arma. 86ey &elie%e
I" I am :at#6it#Ananda t6en I do not need to sit in meditation and t6en esta&lis6 mysel" in samad6i. /o t6e
e""ort drops and one &eomes "ree "rom last desire o" mo+s6a. sAd6a+a enters into samad6i it6out ma+ing any
e""ort spontaneously (sa6a). t6at is 6y it is said t6at ;nana annot &e o&tained &y +arma, it6out ;nana t6ere is
no mu+ti (li&eration), li&eration is 6ere and no (as t6ere is no time lag a"ter one realiKes # *6o Am I # a"ter t6een5uiry, one enters into non#dual state and see+ing ends 6ere and no # immediately and not a"ter some
seonds, minutes or years).
ne an &eome deta6ed it6 t6is orld and it6dra senses and &eome and o&ser%er, &ut not enter into
samad6i, as one is still o&ser%ing. 6ene it is said to drop t6e proess o" o&ser%ation,
auapadA6arya adopted t6is %Ada.
86e great e.g. is !ord Budd6a. @e got enlig6tened 6en 6e dropped e%eryt6ing. -lease note t6at 6e is alled as
&udd6a # t6e enlig6tened. Bod6 means ;nana and not %oid or Kero state. ne annot negate e7istene o" onesel".
###
But "or laymen, t6is is not possi&le. :o no we $ove fro$ o! to otto$
:ine 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
+no 6o to meditate and to +no t6e real nature or it?s 5ualities or a ay to rea6 one 6as to ta+e Ad6Ara o"
:6astras and a :el" ealiKed uru. But one annot stay deta6ed "or 24 6ours so t6e onept o" mAyA and t6is
orld as mit6ya is &roug6t. 86e onept o" -rati&6Asi+a satya is reated "or satis"ying t6e dou&ts.
:till some may not &e a&le to deta6 t6emsel%es and it6dra ' senses.:u6 a person annot &elie%e t6at t6is
orld is illusion and "eels t6at e%eryt6ing is real. @ene t6e onept o" %ya%a6Ari+a satya is reated. sA+Ara &6a+ti
is prea6ed "or mental purity. or t6ose 6o ould dou&t t6at 6y :el" ealiKed :aints su""er "rom illness and
&ad irumstanes, a onept o" prAra&6d6a is reated to satis"y t6em.
All t6is is reated to temporarily alm t6e mind and puri"y t6e mind. pon maturity, old gross onepts are
replaed &y ne su&tle onepts. ita says t6at ;nangni sar%a +arma/i &6asmasAta +rute tat6a, meaning t6at
"ire o" isdom &urns (up roots) all +arma. All means prAra&6d6a, AgAmi and san6it. All inludes prAra&6d6a.
>arlier disiple as on%ined t6at prAra&6d6a is li+e arro t6at 6as le"t it?s &o. /o it annot &e stopped
and ill 6it t6e target it6 "ull "ore. :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 presri&ed.
86ere are 3 types o" disiples, mu6a, mad6yam nad uttam ad6i+Ari. pades6a#s are gi%en aording to mental
purity and a&ility to grasp and understand su&tle onepts. All is done it6 intention to rise a&o%e until onerea6es last stage.
A"" the different $eans & which !eo!"e can attain know"ede of the se"f shou"d e understood to e
va"id. hese $eans are un"i$ited in nu$er
Ma*hu#u*an Sara#wati in Si**hanta in*u #ay#:
#$. %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%arAAry says, ?All t6e di""erent means &y 6i6 people an attain +noledge o" t6e :el" s6ould &eunderstood to &e %alid. 86ese means are unlimited in num&er.? 86ere are many ot6er topis on 6i6 di""erent%ies are 6eld &y t6e A6Arya.
:oure 1 and :oure 2
t6er :oures$ eaning o" a6a%a+ya # 8at 8%am Asi and Bra6man annot &e desri&ed &y any ord
Vivarta vAda is e"lained b Paramac!ara, Sri Sri 5!andras!e.!ara %ndira3 Sarasati, ')t!S!an.arac!ara of Eanc!i Eama.oti "eet!a sas in !is boo. +indu D!arma c!a"ter - 5ause of5reation
;ote here +our a!harya+ means Adi Shankara
LausesL or L+aranasL are di%ided into to 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 6o does it &eome a pot< oes it &eome a pot
&y itsel"< It 6as to &e s6aped &y a potter. :o t6e potter is t6e ause# 6e is t6e nimitta. (86e LnimittaL e spo+e
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 ords, t6e pot it6out t6e potter is non#e7istent. :o6en 6e s6apes it out o" lay 6e is t6e ause and t6e pot t6e e""et. 86is is alled Laram&6a#%adaL or Lasat#+arya#
%adaL. L:atL means t6at 6i6 e7ists (t6e real) and LasatL t6at 6i6 does not. 86ere is no pot in mere lay. 86e
non#e7istent pot is produed "rom t6e lay. It is in similar "as6ion t6at Is%ara reated t6e uni%erse it6 t6e Lanu#
sL # 6at 6e reated did not e7ist in t6e partiles. 86is is t6e dotrine o" /yaya.
Ad6erents o" :an+6ya, as e +no, do not &elie%e in an Is%ara. Aording to t6em -ra+rti itsel" e7"oliated into t6e
uni%erse. :u6 a &elie" is not to &e mista+en "or t6e ontemporary at6esti %ie. I say so &eause :an+6ya also
postulates a -urusa 6o is nana, similar to t6e /irguna#Bra6man. Aording to it t6e inert -ra+rti an "untion
in su6 an orderly "as6ion only in t6e presene o" -urusa. 86e presene o" -urusa is t6e ause &ut 6e is not
diretly in%ol%ed in reation. rops gro on t6eir on in t6e suns6ine. *ater dries up, lot6es &eome dry and it
is all &eause o" t6e sun. oes t6e sun orry a&out 6i6 rop is to &e gron or 6i6 pond is to &e dried up<
Gour 6and &eomes num& 6en you 6old a lump o" ie in it. Is it rig6t to reason t6at it is t6e intention o" ie to
&enum& your 6and< :imilar is t6e ase it6 -urusa "or 6e is not atta6ed to reation. But it6 t6e poer
reei%ed "rom 6im, -ra+rti reates t6e orld out o" itsel". 86ere is no Is%ara as a nimitta#+arana. Aording to
:an+6ya, -ra+rti 6as trans"ormed itsel" as t6e reated orld. 86is is alled Lparinama#%adaL.
*6ile asat#+arya#%ada is t6e priniple on 6i6 t6e naiyayi+as &ase t6eir %ie 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 6ile t6e potter is t6e nimitta or e""iient ause. 86e sat#+arya#%adins
&elonging to :an+6ya argue t6us$ L86e pot as t6ere in t6e lay in t6e &eggining itsel". 86e oil#monger presses
t6e sesame seeds to e7trat t6e oil t6at is already present in t6em. :imilarly, t6e pot onealed in t6e lay
emerged as a result o" t6e or+ o" t6e potter. It is only &y using t6e lay t6at you an ma+e t6e pot. Gou annot
ma+e a pot it6 sesame seeds nor do you get oil &y pressing t6e lay. 86e pots are all anu#s o" t6e layR t6eyame into e7istene &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, it6 its poer o"
aya, t6at appears in t6e disguise o" reation. or t6e potter 6o 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
rong to state t6at t6e -aramatman &eame non#e7istent a"ter &eoming t6e osmos< :o t6e parinama#%ada is
also not %alid. n t6e one 6and, t6e -aramatman remains pure nana, as not6ing &ut aareness, and, on t6e
ot6er, 6e s6os 6imsel" t6roug6 t6e poer o" 6is aya as all t6is uni%erse it6 its li%ing#&eings and its inert
o&ets. It is all t6e appearene o" t6e same eality, t6e eality in %arious disguises. I" a man dons a disguise 6e
does not &eome anot6er man. :imilar is t6e ase it6 all t6ese disguises, all t6is ugglary o" t6e uni%erse. it6
all t6e apparent di%ersity, t6e one eality remains un6anged. L 86is argument is +non 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""iient ause). :o t6e aram&6a#%ada does not apply
6ere. 86e rope does not trans"orm itsel" into a sna+eR &ut on aount o" our nesiene (a%idya) it seems to us to
&e a sna+e. :imilarly, on aount o" our anana or a%idya t6e Bra6man too seems to us as t6is orld and su6 a%ast plurality o" entities.
/yaya lays t6e steps &y 6i6 e may go "urt6er to realise t6e trut6 on 6i6 our Aarya 6as s6ed lig6t.
/yaya and Vaisesi+a tea6 us 6o e may &eome aare o" padart6as (ategories) t6roug6 reasoning and
&eome detat6ed "rom t6em to realise Lapa%argaL in 6i6 t6ere is neit6er sorro nor oy. But t6ey do not ta+e
us to a 6ig6er realm. ualism also 6as it?s limitations t6us. 8o grasp t6e ne eality t6at is non#dual and realise
inardly t6at e too are t6at eality is to e7periene a&solute li&eration.
It must &e said as one o" t6e distinti%e "eatures o" /yaya t6at it inspires us to go in 5uest o" apa%arga &y
reating disontent in in our orldly e7istene. Anot6er o" its distinguis6ing "eatures is t6at it employs all its
resoures o" reasoning to ontend against t6e dotrines o" t6e Budd6ists, t6e :an+6yas and ar%a+as to esta&lis6
Understanding Advaita - S!an.arac!ara onl anted us to rise above dvaita$
But "or a &eginner, all students li%e in d%aita, 6ene at times Adi :6an+ara e7plains onepts t6at 6elp one rise
a&o%e d%aita. Initially it is said t6at no one an li%e it6out +arma, t6en later on it is said t6at ;nanagni ("ire o"
isdom) destroys all +arma. All means -rara&6d6a, san6it and agami. @ene e%en prara&6d6a is destroyed. But&eginners may raise dou&ts a&out 6y saints and realiKed souls su""er "rom dis#ease. :o a onept o" prara&6d6a
is deri%ed (e"er$ V 4'2). 86e intention is t6e alm t6e mind so t6at one an ad%ane in spirituality and later on
destroy all +armas. or mature student su6 5uestion do not arise at all.
:ome more ausations are
I" you al+ o" Ad%aita pat6 you ill loose all your rasa and Ananda.
Adi S!an.ara /!agavad"Ada in Vive. 5!udamani, 22( describes /ra!ma as full of rasa$
सतय% Cम(% बह 8व!\% -% .व) नस\म , m तयदकस /तयरनभ(% न(% "यन q HH q/ra!ma is sata trut!3, :nana rU"a, ananta infinite3, viSudd!a "ure3, s!res8!a best3 andsvata+ sidd!a self evident3 , nita eternal3, anana*r(pa .full of li##/, full of ra#a, inse"arable from antarAtmA, nirantara continuous3, and ma.es one victorious$
/ra!man is ananda rU"a or ananda svarU"a is given at various "laces in Vive. 5!udamani$ e$g$22&, 701, 70', etc
बहनभ(तव8वC% भवम$.य कणम , mयBE#यम(द% बह स%-J >=) q HH q8!e :nana, ?/ra!man is not different from me?, is a tool sAd!ana3 of freeing from bondage, it!t!e !el" of !ic! :nani-s obtain G ac!ieve advitia second-less3, anandrU"a full of /liss3/ra!man$
/ra!man is also said to be full of "eace$ <ne attaining /ra!man rests in "eace or becomes"eaceful$ Since t!ere is no dualit, t!ere is no activit, t!ere is no sorro, !ence t!ere is "eaceand bliss$
inally "olloers o" Adi :6an+ara are aused as L8yrannial people6o &urned don monastries, destroyed attle and +illed omenand 6ildrenL
:u6 an ausation is ompletely out o" s6eer ealousy, ignorane and intolerane.
A"ter understanding Ad%aita and editati%e ;ourney o" an Ad%aita Vedantin, one an easily understand t6at
Ad%aitin are peae lo%ing people.
ause o" any +ind o" 6ostility (emotionally 6arged &e6a%iour) is due to atta6ment it6 any o&et, 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
rant6 li+e 8at%a Bod6 and Vi%e+ 6udamani e7plains 5uali"iations re5uired to learn ad%aita. ne o" t6e
:6a8asampatti ( %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 sinerely meditating i.e. doing apa ill +no t6at mind
alms don a"ter 6anting od?s name &e it ama, Fris6na or . !ess t6e num&er o" desires more is t6e peae.
Vi%e+ 6udamani says destrution o" desires is not6ing &ut li&eration. *6en renuniation is one o" t6e pre#
re5uisites o" learning ad%aita, 6o an one t6in+ o" doing su6 a 6einous rime. It is unimagina&le. Ad%atins are
peae lo%ing as peae t6e true nature and %ery tolerant and o" non#setarian &elie" respeting all systems o"
Vedanta. In"at as stated a&o%e Adi :6an+ara as prop6et o" lo%e, peae, 6armony and esta&lis6er o" Vedi
6arma. @e not only prea6ed ad%aita, &ut also prea6ed &6a+ti, s6a+ti upasana (tattra and Gog sad6anA). Ges
Adi :6an+ara as a maser o" antra sAd6a/a and in :ri Vidya, 6i6 as passed don to 6im &y 6is re%ered
uru o%indpadA6arya i, 6o 6imsel" as a mater o" t6ese %idya#s. Adi :6an+ara "oused more one ad%aita,
&ut did not reet any pat6 and disarded t6em as non#%edi.
:ome more ausations are
I" you al+ o" Ad%aita pat6 you ill loose all your rasa and Ananda.
Adi :6an+ara B6aga%adpAda in Vi%e+ 6udamani, 22= desri&es Bra6ma as "ull o" rasa.
Understanding Advaita - Advaita :nana needs no /!a.ti
(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 Histrue nature to us. Bhagavan says '
BHA6%7AA A ABHIA&AA%I 7AAAA& 7AS8HAAI %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, Visis!tadvaita, and Dvaita are one in t!e em"!asis on /!a.ti to obtain #od?s grace$
In ad%aita, e 6a%e to surrender to uru and to t6e ords o" t6e uru. *e 6a%e to stay in duality i.e. as a ser%antin "ront o" a uru. Bra6man is indesri&a&le, &ut t6e pat6 to rea6 it an &e taug6t. 8o tea6 one needs someone
6o 6as e7periened Bra6man. uru is t6e one 6o 6as realiKed Bra6man and 6ene t6e disiple must alays
approa6 6im it6 re%erene as a ser%ant.
:%etas%atara panis6ad says (.23)
.23$ 86ese trut6s, 6en taug6t, s6ine "ort6 only in t6at 6ig6#souled one 6o 6as supreme de%otion to od, and
an e5ual degree o" de%otion to t6e spiritual tea6er. 86ey s6ine "ort6 in t6at 6ig6#souled one only.
uru ita 6as many %erses in support o" t6is
86ere"ore disarding all +inds o" ontats it6 people, &y all possi&le means, gi%ing up all on"lits o" t6e
sripturesR one s6ould ta+e re"uge in t6e uru. (103)
n t6e ad%ie o" t6e uru, i" one meditates it6 "irm determination on t6e priniple o" PI am one it6out dualityj
need not resort to "orest "or penanes, and t6e onstant pratie o" t6e a&o%e priniple &rings a&out samad6i and
6is sins are &urnt instantaneously. (94 E 9')
Fat6a panis6ads says
1.2.9 86is +noledge is not attaina&le &y logial reasoning. It is o" easy ompre6ension only 6en instruted &y
anot6er. X earest oneX X /a6i+etaX let t6ere &e see+ers li+e youX Gou are truly resol%ed in your desire.
A6arya 6ile e7plaining t6is %erse (Fa. p. 1.2.9) uses t6e ord ?a&6eda#dars6i AArya? meaning # a uru 6o
"$ithout ego%, this sthiti "state% i.e. param sthiti "ultimate state%, is agreeable to all.
inal advaita state is ;ust maun, t!ere is no e"eriencer$ 5lassic e$g$ is 9ord Da.s!iNaamurti$ So ;ust
beO, sas Sri amana a!ars!i, be as our are, alas abiding in /ra!man$ /ra!man alone eists$ind of :nani is bra!man sas Sri amana a!ars!i$ Atman is not void, ero or suna, it is sat-c!it-
anand, but ou are not se"arate from t!em so as to e"erience t!em se"aratel from ou$
Practicall, a matured advaita sad!a.a does not t!in. about mAA$ %t is b t!in.ing of /ra!man and
not maaaa3 t!at one becomes /ra!man i$e$ becomes aare t!at %O is not!ing but "ure
consciousness /ra!man3$
maa is a conce"t, !ic! is onl true in one state at a time, i$e eit!er in a.ing or in dream$ %t is not
"resent in all 7 states a.ing Dream, dee" slee"3$ So it is not real SASvata, eternal trut! or
realit3$ 8!e ver meaning of maaaa is aa is ?t!at !ic! is not? maa is feminine$ %n sim"le ordsmaaaa is t!e one !ic! is not t!ere$
%nfact, Advaita teac!es us to neglect maaaa and rise above it$ %t does not give im"ortance to
maaaa
Sri amana a!ars!i referred to Stud ib!u #ita$ Please find t!e lin. !ere and !ere$ ib!u #ita,
actuall tal. about maun, ta.es us beond dualit and non-dualit into t!e realm of /ra!man$
/ra!man G Atman is not S!una sas ib!u #ita, Anu #ita and Bog Vasist!a1er#e# from &ibhu 7ita confirm that Self i# not Shunya or )oi* or Fero #tate .#lo%a# LL -
@@/$
10$ 8!en, addressing Nidag!a, ib!u said % s!all tell ou about t!e definition of t!e Self, !ic! is
Understanding Advaita - /ra!man G Atman is not S!una sas ib!u #ita, Anu #ita and BogVasist!a
t!ere is not!ing as t!e first$ %f t!ere is t!e conce"t of trut!, somet!ing as nontrut! ill also arise$
21$ %f t!ere be an conce"t of nontrut!, a conce"t of trut! ill also arise, it! it$ %f t!ere is
inaus"iciousness, .no t!at t!ere is a notion of aus"iciousness$ 9i.eise, if t!ere is aus"iciousness,
t!ere ill be inaus"iciousness$
22$ %f ou t!in. of fearlessness, fear is "ostulatedC fear is concomitant it! fearlessness$ 8!ere
being onl /ra!man alone, be of t!e certitude t!at t!ere is no non-Self$
27$ %f t!ere is bondage, t!ere is liberationC in t!e absence of bondage, t!ere is no liberation$ %f t!ere
is deat!, t!ere is birt!C in t!e absence of birt!, t!ere is no deat! eit!er$
8o .no !at is ib!u #ita, "lease visit i.i and Sivanandaonline$
Also refer to U"ades!a Saram, !ic! in 70 verses incor"orates t!e ver essence of (00 verses of
/!agavad #ita$ Earma Eand is finis!ed in ;ust 7 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* ofbelon"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$
8!e observer is not t!e ob;ect$ 8!is clearl indicates t!at Atman is void of ant!ing ?else? i$e$ mAA,but not void of itself$
7uru 1a#i#tha in 8o" 1A#i#tha .1a#i#tha 7ita/ #ay#:
Understanding Advaita - %m"ortance of #uru 8atva Atma 8atva, /ra!man3
8ranslation
or one !o .nos, unaltering,beond all trace of doubt or fear,
!ere is t!ere dar. >!ere lig!t >!ere
giving u" >!ere ant!ing 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$
9i.eise, s!astras teac! us, atman is A.ASa-vat and not A.ASa a.as!a3 i$e$ li.e A.ASa is
omni"resent, invisible and is ver subtle su.s!ma3 and uneffected b ot!er 4 elements eart!,
ater, fire and ind3 and li.e evert!ing is it!in A.ASa i$e$ A.ASa gives s"ace to evert!ing,
similarl, Atman, !ic! is subtlest, subtle t!an even A.ASa, 8!is com"arison is to give us a
visualiation or create a "icture or an imagination$
Atman is "ra.ASa-svaru"a$ "ra.ASa, lig!t, !as t!e nature of giving .noledge$ Su""ose ou enter
into dar. room and ant to find our rist atc!, ou cannot find it in dar.$ / sitc!ing on tube
lig!t, ou can easil find our atc!$ So t!e nature svab!Ava3 of "ra.ASa is to give .noledge$
%n t!e sna.e-ro"e analog, sna.e, !ic! is an illusion, caused b rong "erce"tion in dar., vanis!es
!en one t!ros some lig!t on it and it turns out to be a !armless ro"e$ Sna.e as rongl
su"erim"osed on ro"e$ +ere lig!t smbolies .noledge$ So does in #ita sa t!at sad!a.a .nos
atman b :nana 5!a.S!u$ :nana-5!a.Su is not different t!an :nana i$e$ Atman$ :nana-5!a.Su isdifferent t!an Diva 5!a.s!u, !ic! as given b /!agavan to Ar;un c!a"ter 113 so t!at !e can
see b!agavan?s virA8a cosmic, mega3 svaru"a form3$
efuting aut!orit of scri"ture on basis of dating andclassification
It is not rig6t to re"ute aut6entiity o" sripture i" it does not "it one?s ideology. Attempts to date sripture is
useless as t6ey are ?apaurus6eya? (unaut6ored). is6is sa t6e ords and slo+as or 6eard t6em. It is only &eause
t6at t6ey 6a%e ritten don or spread t6e tea6ings, t6ey may 6a%e &eome "amous in t6eir name. A is6i
imbparting Bra6ma#%idya in any panis6ad does not mean t6at t6at partiular is6i reated or aut6ored
upanis6ads. 86ey only passed on to 6is disiple, 6o in turn passed on to 6is disiple 6en 6e assumed t6e role
Also some sources sa t!at some "uraNas are not aut!entic or u"-"uranas and some #ita?s areminor, so t!e are not aut!entic$ a;or or minor does not ma.e difference$ 8!eir @ualit ofcontent is !at is im"ortant$ 6ven a small samvAda dialog3 of ;ust fe slo.as is e@uall "otentand ma contain t!e ver essence of vedantic teac!ings$ /eing a minor gita or a minor "urana
does not ta.e credit aa from t!em e$g$ devi-b!agavat is not one of t!e ma;or 1) "urANAs but is!ig!l res"ected and is ors!i""ed li.e t!at of b!agavat ors!i""ed b vais!navas b s!a.tas$
S!iva a!asa an u"-"urana, !ic! contains ib!u #ita is considered im"ortant and revered b
S!aivas$ S!a.ras revere Devi /!avagat t!oug! it is not one of 1) ma;or "uranas
All 10) u"anis!ads are aut!entic for an advaitin3 as a great advaitin U"anis!ad /ra!ma Bogin !as
ritten commentaries on t!em$ 8!ere are some more u"anis!ads !ic! are revered b a
"articular sect$ >e cannot discard t!em, as genuine sad!a.as stud t!em for t!eir "ersonal
s"iritual "rogress$
8amil scri"tures are not universall acce"ted and G or @uoted b all +indu sc!ools, et some li.e
8!irumandiram, 8!iru..ural and Peria PurANa$
9ingaas do not ors!i" according to vedas but according to t!eir agamas$
%f b referring to Purana, Adi S!an.ara means onl one "urana Vis!nu Purana, does t!is mean t!at
ot!er "uranas ere ritten after Adi S!an.ara
efuting is generall motivated b intolerance and fear of insecurit$ Not acce"ting ant!ing t!atou do not .no or t!at contradicts our belief and "!iloso"! ma loo. fine, but it !as to be"eacefull neglected$ 8!e commentaries on U"anis!ads and /ra!masutra b S!ri ad!vac!araand S!ri amanu;ac!ara ma be done due to t!e reason !ic! are un.non b lamen !ose!ose consciousness is strongl embedded in "!sical bod$ %f anone is refuting an "!iloso"!,% ould as., do ou "ractice !at is ritten in U"anis!ads li.e andu.a, Prasna and Eat!a %s ita "art of dail ors!i" or c!anting of verses Do ou meditate on < if no t!en ! are ou somuc! concerned about it$ /!agavatam and #ita is enoug! for a lamen to "rogress in s"iritualit$
U"anis!ads are not for t!e masses$ Still "eo"le "ic. u" boo.s, as no-a-das t!e are freel
available$ U"anis!ads are commented and translated b t!e ones !o !ave not realied /ra!man$%t is mentioned in Eat!a U"anis!ad @uoted in Advaita in S!astras and in Understanding Advaita3t!at onl .noer of /ra!man can im"art /ra!ma-vida and onl a disci"le !o does not long fororldl desires but onl longs for /ra!man is onl fit to stud U"anis!ads !ic! im"art bra!ma-vida$ Same is same in #uru #ita, t!at if a guru is immature, t!en bot! #uru and disci"le undergoendless sufferings$ So "lease do not "ic.u" an u"anis!ad commented b a sc!olar or a fact
Understanding Advaita - efuting aut!orit of scri"ture on basis of dating and classification
finder or a !istorian$ <nl one !o !as realied /ra!man can understand /ra!man and !ence canunderstand essence of U"anis!ads t!ereb fit to rite a commentar if #od orders !im to do so$Same is said b /!agavan Eris!na in /!agavad #ita$ /!agavan Eris!na in Anu #ita also .non
as /ra!man #ita3 sas t!at !e !as establis!ed !imself in /ra!man and t!en im"arted bra!ma-vida to Ar;un and no it is not "ossible to re"eat it entirel, but % ill give ou .noledget!roug! !ic! ou can attain /ra!ma-vida Anu #ita *-1&3$
%t is fine of 2 advaitins discuss to clear t!eir doubts or 2 dvaitins discuss s!astras to clear t!eirdoubts, but debating it! ot!er "at!s is not good for s"iritual "rogress$
+ave ou seen an .ind of debates in u"anis!ads$ %t is alas Q ] A sstem$ Disci"le as.s and#uru re"lies$ 8!ere is no discussion, forget argument and refutation$
8o add to it, commentar on Srimad /!agavatam titled /!avart!a-di"i.a, b ama /!a.ta and an
Advaitin Srid!ara Sami as ver "o"ular and even a""reciated b S!ri 5!aitana a!a"rab!u,
!o considered it as aut!entic and t!e best .non full b!asa till date i$e$ till date of c!aitana
a!a"rab!u3$
%n 5aitana-caritamrta, 5aitana directl s"ea.s about Srid!ara Svami, a devoted Advaitin andSan.araOs folloer$ >!en a Vaisnava named Vallab!a /!atta a""roac!ed 5aitana it! a ne/!agavatam commentar !erein !e a""arentl refutes Srid!araOs e"lanations as inconsistent5aitana become ver dis"leased
'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 spiritualmaster 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 tosurpass Sridhara Svami, $ould !arry a !ontrary purport. There#ore no one $ould pay attention toit. ne $ho !omments on Srimad*hagavatam #ollo$ing in the #ootsteps o# Sridhara Svami $ill behonored and a!!epted by everyone. 8ut #orth your eplanation o# Srimad*hagavatam #ollo$ing inthe #ootsteps o# Sridhara Svami. "haktivedanta, 3E5, B4%.
8!is s!os t!at S!ri 5!aitana a!a"rab!u onl stressed on Eris!na /!a.ti and did not s"read!atred against Advaitins$ Suc! !ig! souled "erson an avatar of /!a.ti, cannot !ave negativeemotions$ 8!e onl "ut t!ings t!eir a$ %ndeed b!a.ti is for masses$ /etter learn and "racticet!en ;ust s"ea.ing ?% am /ra!man? and not e"eriencing ant!ing, not even detac!ing ourselvesof sara-b!ava$ Sri ama.ris!na sas t!at for t!is uga Eali Buga3, b!a.ti is t!e best t!at suits3,Naradia /!a.ti$ 8!is is general statement a""licable for masses and does not sa t!at Advaita is
fa.e$ At ot!er times, Sri ama.ris!na sas t!at Advaita is difficult to "ractice$ /!a.ti is t!e best$8!ere is a "o"ular saing t!at, !en one fills ater in em"t "ot from river, t!e !alf filled "otma.es too muc! of noise, !ile t!e full filled does not$ <ften disci"les ma.e mess and in!arming ot!ers, due to t!eir immaturit and not reac!ing ultimate goal of life, t!e !armt!emselves b increasing negativit it!in t!emselves and giving bad name of t!eir ac!ara$9ord budd!a sas, ?Anger is li.e !olding !ot coal it! t!e intent of t!roing at ot!ers?
Peo"le tal.ing about inter"olation, refutation on basis of aut!orit, etc reflect t!eir on mindsets$<nes earing blue glasses can onl see evert!ing in blue colour$ Person !aving ;aundice seesello tinge in evert!ing$ %n t!e same a, "eo"le tal.ing about t!is stuff ma actuall be t!eones !o does suc! infamous deeds$ +ave a loo. at all 10) U"anis!ads most of t!em tal. about
Advaita and if Advaitins could mani"ulate u"anis!ads or create ne u"anis!ads, t!at is ever"ossibilit t!at t!e ones accusing ot!ers are involved in suc! infamous business$
All 108 Upanishads are authentic
/on#ad%aitins argue or &elie%e t6at only t6e panis6ads t6at are ommented &y Adi :6an+ara and Vais6na%a6aryas are aut6enti. 86is is a "alse assumption.
or an A%aitin, i" an ad%aitin or present :6an+ara6arya ould ma+e a omment t6at ?7? upanis6ad is not %alide%en t6oug6 it loo+s li+e it is o" ad%aiti nature, t6en e an aept t6at su6 an upanis6ad 6as to &edisarded. Again, Vais6na% pant6 oes /ot represent t6e entire @induism. 86ere is :6a+ta, :6ai%a, Ad%aita,
8antra, -ur%a imamsa 6i6 are also aording to %edas and are aut6enti. :o all a6aryas mustunanimously say t6at ?7? upanis6ad is "a+e e.g. Allopanis6ad (Alla6 panis6ad) t6en e, all @indus, an disardit.
/iralam&a panis6ad is re%ered &y Ad%aitins, &ut may not &e 5uoted &y Vais6na% a6aryas, &ut !a6iria6as6ay 6as ritten a ommentary on it. ttara ita is also re%ered &y Ad%aitins as :6ri aupada6arya 6asritten ommentary on it.
:ame goes true "or Vais6na%as, :6ai%as and :6a+tas
A !ist o" aut6enti panis6ads an &e "ound 6ere
:ome say t6at &6asya on :%etes%atara panis6ad is not made &y Adi :6an+ara &ut &y later a6aryas. t6ereason "or t6is argument is t6at in t6e &eginning many re"erenes to purA/a#s and longer %erses are gi%en. Adis6an+ara in rest o" 6is &6asya#s gi%e %ery apt %erse, at times 6al" %erse and not more t6an one %erse "or oneslo+a.
n t6e ot6er 6and, it is &elie%ed t6at :ri amanua 6as gi%en re"erene o" udgal panis6ad, 6i6 is one o"10C upanis6ads, as listed in u+ti+a panis6ad.
*6ile prast6antraiyi 6i6 inludes ita, panis6ads and Bra6ma :utras as studied prior to Adi s6an+ara &y%aitins, Visistad%aitins or ad%aitins 6as to &e "ound out. t6er a6aryas "olloed "ootsteps and rote &6asya#s on prast6antraiyi, 6i6 ontains same upanis6ads (10 priniple upanis6ads, as mentioned in u+ti+apanis6ad), as ommented &y :6ri Adi :6an+ara.
A point to &e noted is t6at are t6ere any doumented "ats a%aila&le in 6i6 Aut6entiity o" any upanis6ad is5uestioned &y any o" t6e a6aryas<
-arama6arya :ri :ri 6andras6e+6endra (Indira) :arasati i" Fan6i Fam+oti -eet6am in 6is &oo+ Vedas,6apter 11, 86e 8en panis6ads, page C mentioned t6e name o" 10 mu+6ya (main) upanis6ads. 86e &oo+%edas is an e7trat o" t6e larger &oo+ ?@indu 6arma?. :ame passage and 6apter ours in t6e &oo+, ?@indu6arma?, -art ', 6apter 33, 86e 8en panis6ads, page 219. Also note t6at t6e &oo+, @indu 6arma? is only 2
I" you 6a%e notied, not only t6e upanis6ads &ut t6eir order e7atly mat6es it6 6at -arama6arya says.-arama6arya is an aut6ority on almost all spiritual matters and is re%ered &y all. Being a :6an+ara6arya, 6esti+s to traditional met6od. I" u+ti+a panis6ad is not an aut6ority, t6en -arama6arya ould ertainly not6a%e 5uoted it.
At ot6er plaes li+e in -art ', 6apter 2=, 86e Vedas, -age 19, -arama6arya 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.
<nline Source
At anot6er instane, -arama6arya mentions t6e name o" ?/rsim6a 8apini panisad? in -art ', 6apter 3C,-age, 21
86is indiates t6at t6e diret suessors o" Adi :6an+ara6arya i and one o" t6e most re%ered names among:6an+ara6aryas, -arama6arya, as 6e is "ondly alled out o" respet and re%erene, onsiders u+ti+apanis6ad as genuine and 6ene all 10C upanis6ads mentioned in u+ti+a panis6ad are aut6enti.
n anot6er instane, -arama6arya onsiders panis6ad Bra6ma Gogin or panis6ad Bra6man, 6o as"rom same Fan6i at6a, as a great aseti and in"orms 6is "olloers a&out 6is a6ie%ement o" ritingommentaries on 10C upanis6ads and e7planinig t6at due to 6is a6ie%ement, 6e as 6onoured it6 title o"?panis6ad Bra6mendra?. -arama6arya 6imsel" says t6at 6is mat6 is in lose ontat it6 panis6adBra6mendra?s at6.
&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 8!e <""osed to <ne Anot!er, Part &, 5!a"ter 72, "age, 21&
Anot!er info about t!e close association or contact it! U"anis!ad /ra!mendra at! can be found!ere and !ere$
8!ere are 11)0 s!a.a-s of vedas$ 6ac! s!a.!a !as one u"anis!ad essence - ;nana Eand3, !ence
Understanding Advaita - All 10) U"anis!ads are aut!entic
t!ere are 11)0 u"anis!ads$ ost of t!em are etinct$
%t can be concluded t!at1$ Since 10 u"anis!ads commented b all Ac!aras are t!e eact 10 as mentioned in u.ti.aU"anis!ad2$ /ra!ma U"anis!ad mentioned in 5!andoga U"anis!ad 7$11$737$ <t!er U"anis!ads li.e Atma U"anis!ad !as similar verses as found in /!agavad #ita4$ Eari.A on audu.a b S!ri #auDa"ada, t!ereb giving im"ortance to andu.a U"anis!ad
are all found in u.ti.a U"anis!ad$ +ence u.ti.a U"anis!ad and all 10) mentioned in u.ti.a
U"anis!ad are aut!entic$
PurANa-s and Upa-purANA-s are authentic too
Paramac!ara in !is boo. ?+indu D!arma?, Part 11, 5!a"ters & Vasa?s Priceless #ift to Us3 and
c!a"ter ' U"a-"uranas and ot!ers3 sas in "age 44), 44* t!at
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
$# ma)or uranas or 0pa-puranas. %here are also what are calledSthala uranas,
some of them part of the uranas mentioned above and some e"isting independently.%he puranas that sing the glory of the 6averi and the /anga e"ist both separately
and as part of the ma)or uranas or of the 0pa-puranas. In the %ula urana, for
instance, the importance of the 6averi is the theme. It mention how auspicious it
is to bathe in that river in the month of %ula 95ctober-&ovember:.
If there are uranas devoted to the deities there are also those dealing with
devotees. %he %amil eriyapuranam tells the story of the ;< Saiva saints called
&ayanmars. %he same is available in the Sanskrit as 0pamanyu Bhaktavilasa. Bhakta-
i)aya deals with poet-saints like %ukaram and &amadeva who were specially devoted
to the deity anduranga of andharpur.
<nline Source
%f U"a-"urANA-s ere un-aut!entic and recent creation, Paramac!ara ould not !ave mentionedt!em, t!oug! !e does admit t!at t!ere ma be inter"olations !ere and t!ere
Admittedly, there must be interpolations here and there in the uranas but it is
not correct to say that the uranas were all recently written.
8o add to t!e above, Paramac!ara in above boo. also deals in t!e St!ala Puranas, tal.s aboutt!eir im"ortance and considers t!em aut!entic$ All "uranas and u"a-"uranas, s!ala "uranas, .ula"uranas are aut!entic$
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.
%t is ell .non t!at all "urAna-s are aut!ored b one "erson, /!agavan Veda Vas, !o is anavatar of 9ord Vis!nu according to Srimad /!agavatam$ Atleast 1) ma!A"urANa-s are aut!oredb /!agavan Veda Vas$ 6ac! PurANa is dedicated to and glorifies one deit$ +o is it "ossiblet!at one deit is su"erior t!an ot!er$ >!at is t!e "ur"ose be!ind glorifing all deities$ %f at allEris!na G Vis!nu !as to be glorified and to be declared as su"reme #od!ead, t!en ! create"urANa-s !ic! glorif ot!er deities li.e S!iva, /ra!ma, S.anda and #anes!
So acce"ting one "urANa and re;ecting anot!er or condemning ot!er is a direct insult to it?screator /!agavan Veda Vas$
Some sa t!at Padma Purana categories all "urANa-s in sattvi., ra;asic, tamasic categories$ %tamas guna is inferior and so ou ignore or re;ect t!at "urANa, t!en our on "!sical bod isalso made of 8amas #una$
9ogicall tamas !as to be first removed$ +ence S!iva "urANa and ot!er "urANa-s categoried intamas categor must be studied$ 6ven /!agavatam glorifies 9ord S!iva as 5reator, "reserver anddestroer of universe$ 8!is !a""ens !en devatA-s and 9ord /ra!ma attem"t to calm don angr9ord S!iva !en !e !ears !is s"iritual consort aa Parvati sacrificed !erself in fire of agna$
8!is agna .und is still "resent and "eo"le still "a it?s res"ect to it$ 8!e tem"le is called द$aव
म0दव म*(द Da.s!a-a!adev 8em"le or Da.s!esara a!adev 8em"le3$ >it! "assage of
time, t!e sie of .und got reduced i$e$ !avan .und s!run. from it?s original sie to it?s "resentsie$ 8!is incident !a""ens in t!e beginning of Srimad /!agavatam$
Understanding Advaita - No "urAnA is su"erior or inferior$
%t is clear t!at /!agavan Veda Vas rote 1) "urANa-s to unif all +indus, but ignorant, non-tolerant "eo"le and etremists still fig!t over deva su"remac$
% use t!e ord etremists because Paramac!ara also uses t!is ord in !is boo. +indu D!arma
(o Saivas and aisnavas worship the same god &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 religion
Source +indu D!arma, Part 4, 5!a"ter 4, Vedas - oot of all %t is Advaita !ic! recognies t!is unit and su""orts t!at all forms of /!agavan aremanifestations of NirguNa /ra!man and !ence are all e@ual in all res"ects$
%t is .non t!at Srimad /!agavatam is t!e last of t!e 1) "urANa-s$ %t as t!e last "urANaritten$ 9ogicall, t!is means t!at tec!nicall t!e categoriation of various "urANA-s s!ould occuronl in t!e last "urANa$ +o can one categorie t!at !ic! is non-eistent >!en Srimad/!agavatam as not created, !o can it be categoried$ 9ogicall t!is means t!at t!is "art isinter"olated$ >e can onl acce"t t!is categoriation as aut!entic on mstical basis$ Since ourseers are .noers of "ast, "resent and future, !ence t!e .no !at ould !a""en in "ast and!ic! "urANa is to be ritten$ An eam"le to t!e su""ort of t!is vie is /!avis!a a!a"urana$
All ac!ara-s admit about some inter"olation or corru"tion !ere and t!ere, but not t!e !ole of"urANa is corru"ted$ +ence e must res"ect all "urANA-s and !ence consider all devata-smentioned in 1) "urANa-s as e@ual and same manifestation of t!e same divinit or in ot!erords, manifestation of NirguNa /ra!man$
88th chapter called shrikrushna satyabhama sanvada adhyaya describes the conversation between Shri Krishnaand his wife Satyabhama.there shri krishna says:
!व : सoKशरण!वZणव :!8d-W"क :ममव/eव%#0व1भसर%य7 mm 43
Like the rain water comes from all around and finally reaches the ocean, similarly all those worshippingShiva, Ganesh, Shakti, all finally reach me. It is me who is seen different due to my leela.
urt!er in Padma Purana e find,
य बह स 03 /d य 03 स म0 य क<# ,सव क] Zण $$$$कन<क
Bo /ra!ma sa! !ari Pro.to o !ari sa! ma!es!ara! Ba .ali saiv Eris!na`$
8!e one !o is /ra!maa, t!at is +ari and t!e one !o is +ari, !e !imself is S!iva$ 8!e one !o isEali, t!e same is Eris!na and t!e one !o is Eris!na is .ali$ 8!ose !o differentiate beteenforms of #od, can not understand me ell$
Different "at!s to realiation3 arc en;oined b t!e t!ree Vedas, b San.!a, Boga, Pas!u"ataS!aiva3 doctrine and Vais!nava S!astras$ Peo"le follo different "at!s, straig!t or croo.ed,according to t!eir tem"erament, de"ending on !ic! t!e consider best, or most a""ro"riate--andreac! Bou alone ;ust as rivers enter t!e ocean$
>e find similar verses in U"anis!ads
+e /ra!man3 is /ra!maa, !e is Siva, !e is %ndra, +e is t!e im"eris!able, t!e su"reme ma;est,t!e self-effulgentC +e is Vis!nu, !e is "rana, +e is time, +e is fire, +e is t!e moon$ - Eaivala
U"anis!ad )
8!e gods are united in /ra!man or %sara, i$e$ t!e are non-different from /ra!man or .ris!na or%sara - Svetasvatara U"anis!ad %V$1(
%f Vais!nava-s sa t!e S!iva is demi-god and not %s!vara, t!en it is com"letel rong as t!ere areman !ms dedicated to 9ord S!iva G 9ord udra in veda-s !ic! is t!e final aut!orit
9ord S!iva a""ears as udra in t!e Vedas and is glorified in man tets of t!e Vedas$ <ne of t!emost "oerful of t!e Veda antras a""ear in igveda (&*12$ %t is .non as t!ea!amritun;aa antram$ %t also a""ears in Su.la Ba;ur Veda 7$'03 and Eris!na Ba;ur Veda8aittiria Sam!ita3 1$)$'$i$
?>e ors!i" and adore ou, < t!ree-eed one, Bou are seet gladness, t!e fragrance of life, !onouris!es us, restores our !ealt!, and causes us to t!rive$ As, in due time, t!e stem of t!ecucumber ea.ens and t!e gourd is freed from t!e vine, similarl free us from attac!ment anddeat!, and do not it!!old immortalit$?
In the entire te4t of 1e*a#, Shi)a i# the only "o* foun* fit to "rant #al)ation from cycleof birth an* *eath$ The 1e*a &i#hi# ha)e not a#%e* any other 7o*# in the 1e*a# forMo%#ham .Sal)ation/$ How can a Eemi-"o* "rant #al)ation? That "oe# a"ain#t thetheory of rahman in Hin*ui#m$ Eoe#nt it?
("assifications of )uranas in )ad$a )urana and 7ats&a )urana
>e find t!e "uranas are classified in Padma Purana and in asta "urana$ atsa Puranaclassifies differentl$
Understanding Advaita - 5lassifications of Puranas in Padma Purana and atsa Purana
Padma Purana, Uttara-.!anda, 27'$1)21
vaisnavanam naradiam ca tat!a b!agavatam sub!amgarudam ca tat!a "admam vara!am sub!a-darsanesattvi.ani "uranani vi;neani sub!ani vaibra!mandam bra!ma-vaivarta mar.andeam tat!aiva ca
b!avisam vamanam bra!mam ra;asani nibod!a mematsam .aurmam tat!a laingam saivam s.andam tat!aiva caagneam ca sad etani tamasani nibod!a me
L < beautiful lad, one s!ould .no t!at t!e Visnu, Naradia, /!agavata, #aruda, Padma andVara!a are all in t!e mode of goodness$ 8!e /ra!manda, /ra!ma-vaivarta, ar.andea, /!avisa,Vamana and /ra!ma are in t!e mode of "assion$ 8!e atsa, Eurma, 9inga, Siva, S.anda andAgni are in t!e mode of ignorance$L
atsa Purana 1*0$17-14 sas,
Y8!e glor of +ari is greater in sattvi.a scri"tureC t!e glor of /ra!ma is greater in ra;asi.ascri"turesC and t!at of Agni and Siva greater in tamasi.a scri"tures$ %n mied scri"tures t!e glorof Sarasvati and t!e "itrs is said to be greater$L
Anot!er "adma classification in "adma "urana is
According to Suta, all t!e Puranas are not!ing but t!e mediums t!roug! !ic! Sri +ari manifests
!imself
1$ /ra!ma Purana is said to be t!e for!ead of Sri +ari,2$ Padma Purana is said to be t!e ?!eart? of Sri +ari,7$ Vis!nu Purana is said to be t!e ?rig!t arm? of Sri +ari$4$ S!iva Purana is said to be t!e ?left arm? of Sri +ari$&$ Srimad /!agaat is said to be !is ?t!ig!?,'$ Narada Purana is said to be !is ?navel?,($ ar.endea Purana is said to be !is ?rig!t-foot?$)$ Agni Purana is said to be !is ?left foot?,*$ /!avis!a Purana is said to be !is ?rig!t-.nee?,
10$/ra!ma Vaivrata Purana is said to be !is ?left-.nee?$11$9inga Purana is said to be !is ?rig!t an.le?,12$Vara!a Purana is said to be !is ?left an.le?,17$S.anda Purana is said to be t!e !air on t!e bod of ?Sri +ari?$14$Vamana Purana is said to be !is ?s.in?$1&$Eurma Purana is said to be !is ?bac.?$
Understanding Advaita - %nter"olations in Padma PurANa
an &e "ound in t6e page e"erenes ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama
VidyAra/ya :%ami 6as ritten a ommentary on :uta :am6itA, a part o" :+anda -urA/a &y t6e name 8atparyaipi+A. :uta :am6itA is 6ig6ly re%ered &y Ad%aitins. :uta :am6ita is %ery li&eral in tea6ings. ne instane an &e
"ound 6ere. It says,
Lhe 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, Gana#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 uru ita, 6i6 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 .23.=#11 (Bengali Version) t6at
are used to ause 6im (Adi :6an+ara) and ad%aita. !ater %erses ategoriKes -uranas as :att%i+, aasi and
8amasi. urt6er t6e %erses say t6at 8amasi -uranas, 6i6 eulogiKe :6i%a, lead one to 6ell. I" t6ose %erses ere
a%aila&le during 6is time, I do not t6in+ 6e ould 6a%e ited re"erenes "rom t6em i.e. !inga -urana and :6i%a
-urana. aasi -uranas praises Bra6ma, and e "ind Bra6ma -urana as aasi. 86is learly s6os t6at t6e
ontro%ersial %erses ere a&sent during 6is time. 8o add to it, 6is diret and immediate disiples did not re"uted
any o" t6e ausations against our a6arya or ad%aita. 86is type o" ausations annot &e ignored. !a+ o"
re"utation o" 6is diret disiple indiates a&sene o" t6ese %erses during t6eir time. It implies t6at t6e %erses areinterpolation. atsya -urana ontains di""erent lassi"iation. 8o add to it, -adma -urana is onsidered as most
orrupted -urana, speially t6e uttara F6anda. 86is is &eause t6ere are to %ersion a%aila&le Bengali and
:out6 Indian, ea6 di""ering in ontent says s6olars. :iping "rom :an+rit to Bengali and &a+ to :ans+rit ould
Aording to -adma -urana, Vis6nu -urana, 6i6 is onsidered !east 8empered and older t6an ot6er -uranas,
6as 23,000 %erses, 6oe%er t6e e7tant %ersion only 6as 000 %erses. (:ome say =000 %erses. ) 86is ould meant6at eit6er maor part o" Vis6nu -urana is lost or t6ere is orruption is -adma -urana.
=udra is one and on"& one. here is none second to hi$. @e rules all orlds &y 6is poer. @e per%ades "ully in
all &eings. @e is t6e one 6o, at t6e time o" deluge, a&sor&s all &eings. @e is t6e one 6o 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 od praised in t6e entire %edas as a6ade%a, Vis6es6ara and Isana and >es6ara. *6ile t6e ot6er
ods in t6e Vedas 6a%e only :u+t6ams (-raising o" t6eir 5ualities) t6ere are e7tensi%e /ama+ams (:alutations in
Vedi ormat) "or udra (:i%a).
:%etas%atara panis6ad # 4$1C.
'hen there is no darkness of inorance, there is no da& or niht, neither ein nor non+einF the !ure
Siva a"one eists. 86at immuta&le eality is t6e meaning o" L86atLR It is adored &y t6e :un. rom It 6as
proeeded t6e anient isdom.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 artile, e ill o%er interpretations o" Anya#de%ata, pada and d6Ama &y A6Arya#s o" di""erent Vais6na%asampradaya
An&a+devata orshi!
Vais6na%a#s say t6at t6ey do not ors6ip anya#de%ata (ot6er ods), as Fris6na (Vi:6/u H /ArAya/a) is t6e:upreme od6ead. In support o" t6eir laim, t6ey ite a %erse 9.2' "rom B6aga%ad ita.
Understanding Advaita - Ana-devata ors!i", Vai.unt!a and "aram "ada in #ita
9.2' Votaries o" t6e gods rea6 t6e godsR t6e %otaries o" t6e manes go to t6e manesR t6e ors6ippers o" t6eBeings rea6 t6e BeingsR and t6ose 6o ors6ip e rea6 e.
9.2' *ors6ippers o" t6e gods (de%ata#s (de%a#s) asend and stay in de%a#lo+aR t6e ors6ippers o" t6e anestors(staying on 6andra#lo+a) go to t6e manes (6andra#lo+a)R t6e ors6ippers o" t6e 6osts (&6ta, pi:Aa) rea6t6eir lo+aR and t6ose 6o ors6ip e (Is6%ara) rea6 e.
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 AmAnua e7plains t6e meaning o" t6e ord ?Vrita? mean ?ill?.
86e ors6ip 6ere re"ers to +Amya#+arma i.e. ors6ipping done it6 some o&eti%e in mind i.e. to "ul"ill ourdesires or "or peae and spiritual progress o" our anestors. 86ere are rituals mentioned in %erses 6i6
mimAmsa+a#s "ollo. 86ey do not onsider t6at all ations 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 ita is
t6e essene o" panis6ads and 6ene it is a mo+s6a s6astra. ita is not d6arma#s6astra#s 6i6 tea6 us
religious o&ser%anes, nor it is an agama, 6i6 deals it6 idol ors6ip, temple onstrution and onseration
o" deities. !i+e t6e upanis6ads, ita also tal+s a&out renouning %edi rites. In t6is onte7t, t6e %erse under
disussion says t6at instead o" ors6ipping ot6er ods "or personal &ene"its or e%en "or uni%ersal &ene"it, one
s6ould ors6ip Is6%ara. It s6ould &e noted t6at a see+er, 6o 6as puri"ied 6is mind &y doing %edi rites andrituals 6as to drop t6e %ery +arma t6at ga%e 6im inner purity and mo%e a6ead to Atma ;nana. @ene %edi rites
and ot6er +inds o" ors6ips are disouraged &y B6aga%an "o a de%otee 6o li%es 6is li"e only and only "or
Is6%ara and ants not6ing else.
It s6ould &e noted t6at t6e %erse does not ontain t6e ord ?Vai+unt6a?. *e 6a%e pi+ed up t6is %erse as t6is%erse spei"ially deals it6 doing ors6ip and as a merit o" ors6ip, one attains or stays in t6e lo+a o" a deityors6ipped. In ot6er ords, t6is %erse tal+s a&out de%ata#ors6ip and t6eir lo+a#s. Findly note t6at t6e ordused &y B6aga%an is not ?my lo+a?. B6aga%an says, t6ose 6o ors6ip me attain ?e?. /one o" t6e a6arya#s6a%e translated t6e ord ?me? as ?lo+a?. All a6arya#s inlude Adi :6an+ara, "our Vais6na% a6arya#s, :6reed6ar:%ami (6id ommentary is aepted &y /im&ar+a sampradAya) and A&6ina%a upta (Fas6mir :6ai%ism).
It s6ould &e noted t6at :6i%a is onsidered as Is6%ara and not ust a de%ata (demi#od). @ene t6is %ersee7ludes :6i%a H udra. /one o" t6e a6arya#s 6a%e lari"ied on t6is %erse t6at Is6%ara (:6i%a) is also anyade%ata in t6is %erse. 8ypially, :ri udram is ad%ised to &e daily 6anted e%en &y t6e Vais6na%a#s. *6ilestudying agama#s, 6i6 deal it6 proedures o" temple ors6ip, one s6ool tea6es &ot6 s6ai%a and%ais6na%a agama#s. Aording to Fan6i -arama6arya, 6ile learning VAil6Anasa, a Vais6na%a agama (ot6er&eing pAn6arAtra), Bra6mins onduted pua in :6i%a temples are are alled :6i%ayogins. nder t6e same
roo" (g6a8i+A#s, &ig s6ool tea6ing %arious su&ets), %ais6na%a and s6ai%a agamas ere taug6t (:oure$ uru8radition, -age 1'3).
*e ill "ind t6at no6ere in ita t6ere is a desription or e%en t6e mention o" t6e ord Vai+unt6a. I am notaare o" panis6ads, 6i6 tal+ a&out Vai+unt6a, at least not t6e priniple upanis6ads.
)ada
Verses ontaining t6e ord ?padam? are 2.'1, C.11, 1'.4, 1'.', 1C.'
In B C.11, a6Arya#s e7plain t6e meaning o" t6e ord ?pada? (-द ) or ?pada? H ?pada.m (-द%).
8ote* ?pada? ( -द ) or ?pada? H ?pada.m ( -द% ) # note t6e di""erene is anus%Ara (dot) a&o%e t6e ord pada in
seond spelling. 86is is denoted in transliteration as ?.m? or ??
:ri AmAnua e7plains us t6e meaning o" ?pada? as, ?*6at is attained &y t6e mind as its goal is alled ?pada??:ri ad6%a e7plains us t6e meaning o" ?pada? as, ?:ine t6e aspirants attain t6at onsiousness it is +non as
pada.m? and ?
ull ommentary o" t6e %erse is $
86e ultimate goal to &e attained is e7plained &y !ord Fris6na in t6is %erse. :ine t6e aspirants attain t6at
onsiousness it is +non as padam or state and one t6at state is rea6ed it is designated &y t6e ord
?%isanti? meaning to enter. 86e /arada -urana states$ 86at t6e ultimate goal to &e attained is !ord Fris6na is
on"irmed in t6e Vedi sriptures. :ine t6at onsiousness is a6ie%ed &y t6e asetis, it is +non as padam.
/o &egins t6e summation.
Bra6maarya or %oluntary eli&ay "or spiritual purposes denotes attuning one?s onsiousness in "ull de%otion
to t6e :upreme !ord e7luding e%eryt6ing else.
:oure
:ri :rid6ara :%ami e7plains a+s6ara as pra/a%a .
!ord Fris6na spea+s t6is %erse it6 a %ie to instrut 6o t6e preeding pratie is &ased on t6e sared
sylla&le 6i6 is t6e most dearest and nearest b1c transendental sound %i&ration o" t6e :upreme !ord.
b1c 86e ord antaranga an &e de"ined as antar#anga. Antar means ?inner? and anga means ?organ?. Inre"erene to onte7t it6 B =.C, e an ta+e t6at is t6e losest to -aramAtmA. By meaning losest, it is%erily t6e -aramAtmA. *e 6ear t6e ord ?antaranga#&6a+ta?
*e all +no t6at represents nirgu/a &ra6man. B6ag%an in ita says ?I am ? (B =.C)
86e purpose o" ommentary is to gi%e more larity o" t6e %erse. @ere, no a6arya 6as mentioned pada as lo+aor as Vai+unt6a, nor do t6e re"erenes made to Br. p. mention Vai+unt6a. 86e 5uestion is 6y didn?t t6eymention t6e ord %ai+unt6a, re"uted ad%aita and s6ai%ism.
:ri Adi :6an+ara mentions t6e pada, 6i6 is t6e goal, is neit6er gross, nor su&tle, indiating t6at Bra6man is&eyond desription.
:ri Adi :6an+ara and :ri A&6ina%a upta mentions pada as ?t6e goal?
ommentaries on 1'.4 and 1'.' do not desri&e o" any pada as lo+a, neit6er it mentions :6i%a as anya#de%ata.
>nglis6 translation o" ad6%a6Arya, as "ound 6ere, ontains e7tra ords$
...t6e Vedi ap6orism neti neti meaning it is not t6is, it is not t6at lari"ies 6at is t6e unmani"est. ealisingt6at t6e :upreme !ord Fris6na is t6e seperate and distint "rom all else is 6at ma+es @im learly superiorand paramount. @e is t6e primal :upreme !ord, t6e only progenitor. All reated &eings inluding Bra6ma,:6i%a, Indra and all t6e 300 million demigods are not6ing &ut emantions "rom @im li+e rays o" sunlig6t "romt6e sun.
@oe%er, t6e sans+rit ommentary, as a%aila&le on ita :uper :ite, does not say mention t6e ord :6i%a.
:ans+rit ommentary &y :ri ad6%a6arya
द71 5 मव /-J /-Jm K5d% Tव ž% व /-J य% व /-J !5न ™Zयन "य नŸय “बह मW<%
@ene e an onlude t6at none o" t6e Vais6na%a a6arya#s say t6at t6e param pada is Vis6nu#lo+a (6ea%enlyplanet or 6ea%enly +ingdom o" !ord Vis6nu) 6i6 is Vai+unt6a. -ada or -arampada, ?rea6 e? et 6as to &eta+en as a state o" as ad6%a6Arya says ?onsiousness?.
Fena panis6ad says t6at ...Indra e7elled t6an ot6er ods as 6e as t6e "irst to know t6at ?I am Bra6man?
(4.2#4.3)
B 3.3' uses t6e ord ?to +no? (GAna 6a+:6u means eye o" +noledge, 6i6 is not6ing &ut +noledge
itsel".
B 9.11 and 9.13 also as+s us to +no. B 10.2 says t6at e%en demi#gods and great sages do not +no my true
nature.
6. p. VII#77%#2 also uses t6e ord ?to +no?.
/o6ere it is mentioned ?to see?.
It is interesting to note t6at none o" t6e a6arya#s 6a%e onneted it6 B6Aga%at -rA/a (:rimad B6Aga%atam#:B).
9eSa
*ord ?desa? or ?desam? ours in C.21, C.2C, 1'.
:ri amanua and :ri ad6%a gi%es de"inition o" d6Ama as luminosity 6i6 means pra+A:a (pra+as6) andpra+A:a means ;nana (Fnoledge)
:ri amanua says$ B C.21 r t6e term ?d6ama? may signi"y ?luminosity?. And luminosity onnotes +noledge.86e essential nature o" t6e "reed sel" is &oundless +noledge, or supreme lig6t, 6i6 stands in ontrast to t6e
s6run+en +noledge o" t6e sel", 6en in%ol%ed in -ra+rti. 86e desription gi%en a&o%e is t6at o" Fai%alya, t6estate o" sel"#luminous e7istene as t6e pure sel".
:rid6ara :%ami says
86e si7 ausati%e ase &y t6e ord mama meaning my is used in t6e sense o" identity as 6en one statesa6u?s 6ead 6i6 is all t6at remains o" a6u, it means only t6at. herefore <ord rishna, i$se"f isthe !ara$a$ ati$ and no other. 86is is t6e purport.
*6ile ommenting on t6e %erse B C.2C, none o" t6e a6arya#s 6a%e e7plained t6e meaning o" ?des6a? or ?de:a?
In B 1'. :ri amanua e7plains lig6t (-ra+as6a i.e. Fnoledge as
86e supremay o" t6is lig6t (i.e., indi%idual sel") onsists in its apaity to illumine t6e lig6t o" +noledge.Fnoledge alone an illuminate all t6ings (inluding t6e lig6t o" t6e sun 6i6 s6eds only p6ysial lig6t ono&ets.).
rom t6e a&o%e e7planation, 6at I 6a%e onluded is t6at t6e param pada, d6Ama is lig6t, 6i6 is+noledge, 6i6 is state o" onsiousness.
Understanding Advaita - S!iva and ado"tion of Na!i Ninda Naa b ac!aras
:6i%a and adoption o" /a6i /inda /yaya &y a6aryas
*e ill "ous on anot6er aspet o" t6is topi. 86e adoption o" /A6I /indA nyAya &y a6aryas. /a6i /inda/yaya is a nyaya o" tar+a s6astra, 6i6 says t6at ?y p6ilosop6y is true, I do not spea+ ill o" ot6ers? $) . Ins6ort t6ere is no attempt to denigrate any deity.
I" you 6a%e notied in all t6ese %erses, you ont "ind a single statement t6at ill say # o not ors6ip :6i%a,:6i%a is a emi#od, It is sin to ors6ip :6i%a, et in -rast6Antraya &6A:ya. :ine tea6ings o" saints annot &edi""erent t6en t6eir li"e and t6eir p6ilosop6y t6ey are prea6ing, t6eir p6ilosop6y 6as to &e re"leted in t6eirommentaries, as ommentaries on prast6AntrayI are onsidered as ?undou&tedly aut6enti?. I" any tea6ing&y a later saint, or or+s attri&uted to t6em are against t6eir ommentaries or ontradit t6eir p6ilosop6y inommentaries on -rast6AntrayI, t6en t6eir aut6entiity 6as to &e dou&ted and t6ey 6a%e to &e disarded. 86isis a ommon approa6 &y all s6olars irrespeti%e o" t6e sampradAya t6ey &elong.
*it6 t6is in lig6t, please re#read t6e a&o%e %erses and ommentaries &y re%ered a6arya. Gou ill notie t6at
t6ere is no denigration o" anya#de%atA e%en in t6e %erse B 9.2' and ot6er related %erses t6at e 6a%ee7amined.
ne may argue t6at t6ere are statements li+e # Fr:6/a is supreme or /ArAya/a is supreme or in %eda#s e"ind ord li+e ?/ArAya/a param?. oes t6is not automatially dis5uali"y anya#de%atA#s< does t6is not meant6at t6ere anya#de%atA#s are demi#gods and only nArAya/a is t6e supreme.
I" e o&ser%e are"ully, t6en t6ese %erses or statements &y AArya#s say t6at /ArAya/a is supreme. It denotesone#pointedness in de%otion. 86ey 6a%e not passed on any negati%e statements li+e :6i%a is emi#od,ors6ipping 6im is sin. :ine t6e ommentaries are personal opinion and not ords o" %eda#s, AArya#s are"ree to rite 6at t6ey ant. It s6ould also &e noted t6at in order to de"end t6eir p6ilosop6ies, t6ey may 6a%ere"uted arguments put "ort6 &y ri%al sampradAya#s &e it ad%aita or :6ai%a. But e do not "ind any derogatoryords or any negati%e statements in ommentaries on -rast6AntrayI.
8o "ous on one aspet &ut in t6is proess, not to denigrate ot6er aspet 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. @ene t6is is also a positi%e
statement B8
*ors6ip only /ArAya/a and none else, as 6e is supreme. *ors6ipping anya de%atA li+e :6i%a, 6o is a demo#
god is a sin # is a negati%e statement.
ne may say t6at it automatially implies t6at anya#de%ata inludes e%eryone e7ept Fris6na. But t6ere is adi""erene.
86ere is &ot6 positi%e and negati%e upades6a. 86ere is tig6t logi 6ere t6ere is no esape indo.
I t6in+ t6ey adopted a na6i ninda nyaya.
It?s ust Fris6na Fris6na Fris6na and not6ing else. ind does not t6in+ o" anyt6ing else. :6i%a automatiallydrops as one an surrender to only one "orm o" od.
*e also "ind udra as supreme in Veda#s. I" t6ere as no su6 statement, t6en e ould 6a%e no on"usion, and
also no ot6er pat6. But t6is is not so. @ene e 6a%e to adopt nA6I nindA nyAya, to spea+ only and only o" one
od and not to denigrate any deity. Vais6na%a is not a pr/a %edi sampradAya, as t6ey do not aept superiority
o" udra H :6i%a.
• As a rule, 6ate%er is superior 6as to go to :riman /ArAya/a,
• >lse, it 6as to &e interpreted in a ay t6at it goes to :riman /ArAya/a (6ere omes part and 6ole
p6ilosop6y and onept o" antaryAmI. It also ma+es one use rammar to deri%e t6e meaning in su6 a
6nglis! translation b Sami #amb!irananda on Sri San.arac!ara?s Sans.rit 5ommentar3
*$74 anmana b!ava, !ave our mind fied on eC +ere Ast$ adds t!e ord vasudeva$-8r andalso be madb!a.a!, devoted to e$ ada;i, sacrifice to e, be engaged in sacrificing to e$ Andnamas.uru, bo donC onl mam, to e$ Bu.tva, b concentrating our mindC and mat-"araana!, b acce"ting e as t!e su"reme #oalC esasi eva, ou s!all surel attainC mam, e!o am #od$ Bou s!all attain e evam atmanam, !o am t!us t!e Self % indeed am t!e Self ofall t!e beings, and am also t!e su"reme #oal$ Bou s!all attain e !o am suc!$ In thi# way, thewor* atmanam .Self/ i# to be connecte* with the prece*in" wor* mam .Me/$ 8!is is t!e"ur"ort$
8!ere are more eam"les in #ita$
/!agavan in #ita 1)$'' sas,
सव=म(-3तय@य ममक% !ण% †"m
अ0% तव सव--hय म$नयZयनम म !5)mm1)$''mm
1)$'' Abandoning all duties, ta.e refuge in e alone % ill liberate t!ee from all sinsC grieve not$
+ere, t!e ord ?†" ?m can be translated as ?go?, but most "eo"le translate it as ?come?
So t!e translation ill be
1)'', 9eaving all d!arma varNa, As!rama and ordinar d!arma3, go to m refuge onl and % ill
ma.e ou free from all sins and grant ou mo.s!a$
How can it be tran#late* in the way?
murt! is not b!agavan$ %f mUrt% is b!agavan t!en !ose ?AvA!ana? is done$ >! do ou concecrate
an idol "rANa"ratist!A3
>!en e go to tem"le, e ;oin !ands, bo our !ead and close our ees$ %f ou are going to tem"le
to ?see? #od, t!en ! do e close our ees /ecause, #od is inside us$ So one !as to go dee"
it!in to .no #od$ Eris!na sas ?%s!ara is ever!ere, but s"ecificall "resent in t!e !eart of all?
/# 1)'13$ Also note t!at t!e ord? %s!ara? !ic! is generic is used$ 8!is means, all trinit and
Understanding Advaita - ?%? or ?e? in #ita can be ta.en as ?/ra!man?
t!e ones !o are ors!i"ed as %s!ara li.e #anes!a, S.anda and tri-devis consorts of trinit3$
b!agavan SivA s!oed !is virat svarU"a to b!agavan rAma and "ulled, it!dre all god ana-
devata3 inside !im$ Eris!na in gitA also sas t!at all t!e offerings offered to ana-devata ot!erdemi-gods3 finall come to ?me?$ Eris!na also said t!at t!ose !o ors!i" demi-gods go to t!eir
adobe, but t!ose !o ors!i" me, come to me adobe (273 b!agavan Eris!na also s!oed virat
svaru"a to Ar;una$ emember bot! Ar;una and ama !ad to be given ?diva c!a.s!u? divine ees3
to see t!e mega cosmic form of 9ord$
>!en e go to tem"le, e sa t!at % am going for Dev-Dars!an$ >!at is dars!an %s it ?to see? or ?to
.no?$ 8!e crude meaning is to see$ /ut t!e actual meaning is to .no$ Si sstems of "!iloso"!ies
are called ?darSana SAstra? and t!e .noer is called ?darSana SAstr%?$ So !o is ?darSana SAstr%? t!e
one !o !as ?seen s!astras? or ?.nos s!astras? 8!in.$ % guess ou .no t!e trut!$
So one can to go dee" it!in$ As earlier e"lained, ?%? can be ta.en as bot! ?%s!ara? and ?/ra!man?$
How can I be ta%en a# brahman?
8!is is evident from t!e fact t!at %s!rara is alas in communion it! /ra!man and is tec!nicall
not different from /ra!man$ >e can also refer to various s!astras and ot!er #itas in !ic! ?%? is said
from Atma-b!Ava or bra!ma-b!Ava e$g$ Boga vasis8a, S!iva gitA, rAma gitA, gurU gitA, r%b!U gitA,
aS!8Ava.ra gitA, etc$ Bou can find t!e verses in t!e section ?Advaita in S!astras?$ emember,
Erus!na is not onl #od, but is gurU$ 6ven Eris!na and ama !ad sat at t!e feet of gurU and gained ;nAna$
Slo.as verses3 in !ic! Eris!na tal.s about !imself and vasudeva
व]Zण#% वसदव;*.म -NOव% =%"य)m
म#मeय0% Xयस) कव#म! क8व)mm10$7(mm
v TnI vIsudJvM$smi "I avInI d!ana ;aa $ṛṣṇ ṅ ṇ. ṅ ṅ ḥ
munTnIma"a!a vIsa .avTnImuKanI .avi $$10$7($$ṅ ḥ ḥ
10$7( !f the )r#ni# .The clan to which Sri %ri#hna belon"e*, %nown otherwi#e a# the
Understanding Advaita - ?%? or ?e? in #ita can be ta.en as ?/ra!man?
aumulating Ast. omits t6is ord.#8r. t6e tendenies leading to FnoledgeR nana%an, t6e man o" Fnoledge,
6o 6as got 6iis Fnoledge maturedR diretly prapadyate, attainsR mam, e, Vasude%a, 6o am t6e inmost :el"R
(realiKing)#in 6at ay<#iti, t6atR Vasude%a is sar%am, all. :a6, su6 a one, 6o realiKes e @ere Ast. adds t6eord /arayana.#8r. t6us as t6e :el" o" allR is ma6atma, a 6ig6#souled one. 86ere is none else 6o an e5ual or
e7el 6im.86ere"ore 6e is su#durla&6a6, %ery rare among t6ousands o" men, as it 6as &een said (in %erse 3).86e
reason 6y one does not realiKe t6at all t6is is %erily Vasude%a, t6e :el", is &eing stated$
Si$!"ified trans"ation*
=.19 At the end, after the co$!"etion of $an& irths, which eco$e the re!ositor& for accu$u"atin the
tendencies "eadin to now"ede, the $an of now"ede, who has ot this now"ede $atured direct"&
attains 7e, Vasudeva, who a$ the in$ost Se"f R (realiKing)#in 6at ay< t6atR Vasude%a is sar%am, all. su6 a
one, 6o realiKes e @ere adds t6e ord /arayana, t6us as t6e :el" o" all is ma6atma, a 6ig6#souled one. 86ere
is none else 6o an e5ual or e7el 6im. 86ere"ore 6e is %ery rare among t6ousands o" men, as it 6as &een said
(in %erse 3, 6apter =). 86e reason 6y one does not realiKe t6at all t6is is %erily Vasude%a, t6e :el"...
n"ish trans"ation & Swa$i >a$hirananda -on Sri Sankarachar&a's Sanskrit (o$$entar&
9.34 anmana &6a%a, 6a%e your mind "i7ed on eR @ere Ast. adds t6e ord %asude%a.#8r and also &e
mad&6a+a6, de%oted to e. adyai, sari"ie to e, &e engaged in sari"iing to e. And namas+uru, &o donR
only mam, to e. Gu+t%a, &y onentrating your mindR and mat#parayana6, &y aepting e as t6e supreme oalResyasi e%a, you s6all surely attainR mam, e 6o am od. Gou s6all attain e e%am atmanam, 6o am t6us t6e
:el"$ I indeed am t6e :el" o" all t6e &eings, and am also t6e supreme oal. Gou s6all attain e 6o am su6. In
t6is ay, t6e ord atmanam (:el") is to &e onneted it6 t6e preeding ord mam (e). 86is is t6e purport.
86e a&o%e to %erses indiate t6at Is6%ara (:agu/a Bra6man) and Bra6man are not di""erent. Fris6na
-aramAtmAn and Bra6man are not di""erent. 86roug6 +noledge, Bra6man an &e realiKed. ?I? in t6e %ersesdesri&ing -AramAtmAn an &e ta+en as ?/irgu/a Bra6man?. :Agu/a Bra6man mani"ests t6roug6 6is mAyA and
!ord rae and t6en attain o+s6a &y pat6 o" Fnoledge. 86is is an indiret pat6, 6ile t6e diret pat6, is t6e
pat6 o" Ad%aita or ;nana marg, 6o separates one sel" "rom 3 gu/a#s and a&ides in 6is on :el", 6i6 is t6e :el"o" all. ur a6arya says t6at t6oug6 t6e &6a+ta may not initially do not 6a%e goal o" o+s6a and may not
attenti%ely and onsiously separate ?I? "rom t6e 3 gu/a#s or diassoiates 6imsel" it6 3 gu/a#s, 6e still
transends t6em, un+noingly and naturally &y t6e grae o" Is6%ara (Fris6na -AramAtmAn) and 5uali"ies "or
;nana. 86is is &eause, t6e 6itta &eomes pure satt%i+. :at%a u/a 6as tendeny o" enuniation. :o a person
trans"orms 6is negati%e 5ualities and ot6er gu/a#s into satt%a gu/a or in ot6er ords, inreases satt%a gu/a as a
predominant gu/a. !ater on &y grae o" od, 6e transends t6em. ;nani or an Ad%aitin uses 6is disriminati%e
poer 6ile &6a+ta entirely depends upon od to transend 3 gu/a#s
y ado&e 6as to &e ta+en as Bra6man, as t6e ado&e o" od is not di""erent "rom 6im and od, :agu/a Bra6man
is not di""erent "rom /irgu/a Bra6man. AyA 6as 3 gu/a#s, not6ing is made it6out t6e 6elp o" mAyA. mAyA is
tri#gu/Atmi+A meaning onsisting o" 3 gu/a#s (:at%a, aas and tamas), to transend 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""eted &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. @ene &y
transending 3 gu/as# and +noing to attaining 6is ado&e means to ealiKe /irgu/a Bra6man.
Understanding Advaita - ?%? or ?e? in #ita can be ta.en as ?/ra!man?
In 6apter 1', t6e peepal tree, 6i6 is in%erted is imagined. !ater in 1'.3, Adi :6an+ara e7plains t6at t6e peepal
tree is ust an imagination and does not really e7ist. nly in ignorane it appears. *it6 t6e eapon alled
deta6ment (a#sanga :astra), one 6as to stri+e t6e tree (o" Ignorane). By stri+ing means to disassoiate it6 3gu/a#s and &e "ree "rom dualities. nly it6 +noledge, one an attain o+s6a. !ater in B 1'.1#20, !ord
e7plains 6y 6e is alled as -uru::ottama.
In a6a&6arat o+s6a 6arma,, /ArAya/a, putting on t6e "orm o" t6e entire uni%erse, spo+e to /Arada and
said, ? nArada, t6is is a mere illusion (mAyA) proeted &y mysel", 6ere&y you see e assoiated it6 t6e
attri&utes o" all reatures. o not suppose t6at t6is is y true nature? (. B6. +s6a 6arma 339.4') e7plained in
t6oug6ts agreed on unity o" Bra6man and i%a as "inal release. 86ey only di""ered in approa6es li+e d%aita,
Visistad%aita, et Aording to :amii, t6e t6en -an6ratra Vais6na%ism as di""erent t6en it is today. :ir
Vais6na%as and ad6%as laim to "ollo t6e -an6ratra Vais6na%ism, 6oare aused "or interpolating
pan6aratra agamas to suit t6eir needs. any sam6itas, aganas and sutras relating to -an6aratra VAis6na%ism
are no e7tint.
:amii 6as done resear6 or+ and is "ound in &oo+ :6udd6a :6an+ara -ra+riya B6as+ara Boo+let :eries
Aording to popular &elie", Adi :6an+ara as an a%atar o" :6i%a (a+s6inamurty). @ene it is natural to &e a
Vis6nu de%otee. Vis6nu a%atars are de%otees o" !ord :6i%a # -aras6urama, ama and Fris6na. I 6a%e ritten on
it 6ere.
/ot going deep, as per t6eir p6ilosop6y, only one od and one pat6 is true. 86ere are 4 Vais6na%a sampradaya#s
it6 audiya Vais6na%a as t6e 't6.
:ome &elie%e t6at Fris6na is original soure o" all a%atars (audiya Vais6na%as, /im&ar+as and Valla&6a6aryas),
some say Fris6na is an a%atar o" Vis6nu (ad6%as and amanuas). :o 6at is t6e trut6< Bot6 annot &e true.
Again, t6ere are &asi di""erenes &eteen ore p6ilosop6ies H &elie"s o" all ' sampradayas. All annot &e true.
6i6 one o" t6em is true<
86is automatially dis5uali"ies all ot6er sampradayas e7ept one as non#%edi.
86e %ery p6ilosop6y o" disarding 6ole s6ruti or e%en parts o" aut6enti s6ruti H smriti H purana is dread"ul.Vais6na%as disards :6i%a &eing praised as supreme od6ead &y Bra6ma#de%, &ut 6en same Bra6ma#de% in
6apter 10 praises Vis6nu H Fris6na as supreme, it is aepta&le.
In t6is onte7t, I t6in+ t6at /a6i /inda /yaya is t6e &est approa6.
:o t6ey e%en disard a part o" B6aga%at -urana. :u6 is t6eir rigidity and ause us o" &eing rigid. It re"lets t6eir
on mental status.
:ri 6aitanya a6apra&6u as a >+a andi :anyasi and 6is guru as Is6%ara -uri. As t6e name suggests 6is guru
as an ad%aitin. Vais6na%a sanyasins are tri#dandi sanyasins. :6ri 6aitanya a6apra&6u ame a"ter amanua.
It means t6at t6ere ere already esta&lis6ed Vais6na%a at6as. As e +no t6at amanua and ad6%a eree+a dandi sanyasins and ere initiated into Ad%aita. I" amanua is6ed 6e ould 6a%e 6anged t6e rules o"
:anyasa as per Vais6na%a guidelines. 86is indiates t6at all urus o" Vais6na%a, 6o are re%ered as a%atars may
6a%e also e7periened and prea6ed Ad%aita as "inal release, 6i6 in time got orrupted &y 6is "olloers. 86ey
only put t6eir p6ilosop6y in t6eir ay and only di""ered in t6e initial approa6.
Understanding Advaita - All sc!ools during Adi S!an.ara?s time ere advaitic
Anot6er great Vais6na%a saint 6o is re%ered as a%atar prea6ed Fris6na &6a+ti as t6e easiest ay &ut prea6ed
t6at Ad%aita is t6e "inal state. A%atars annot &e rong nor an t6ey ontradit ea6 ot6er as "ar as "inal release is
onerned. All a%atars o%indpada and -atanali (a%atars o" :6es6a /aga # re"erene in ad6a%iya :6an+araig%iaya), Adi :6an+ara, ' Vais6na%a A6aryas and :ant yande% (yanes6ar) ould not prea6 anyt6ing
ontraditory as "ar as "inal release or "inal state is onerned.
*6at e +no a&out t6ese sampradayas mig6t &e a myt6, 6o +nos.
!vaita, Visistadvaita and Advaita are ste"s $eadin to #$timate tr#th
i+s6itar grap6ially desri&es d%aita as t6e loest step, %is6is6tad%aita as t6e middle step and si%ad%aita and
ad%aita 6i6 are %ery lose to ea6 ot6er as t6e 6ig6est steps. @e ma+es it lear in 6is or+ t6at :ri+ant6a#B6as6ya on t6e Bra6masutra 6as &een ritten in %ery lose appro7imation to t6e trend o" t6oug6t o" Adi :an+ara
in 6is on &6as6ya. :ri+anta, aording 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 as t6e real intention o" :ri+anta t6at t6e "inal trut6 lies only in :6udd6ad%aita. i+s6itar?s great
dialetial s+ill is "ully re"leted in t6e or+ alled ?Anandala6ari 6andri+a?, 6ere 6e tries to narro don t6e
di""erenes &eteen t6e apparently di%ergent s6ools o" t6oug6t and tries to s6o t6at t6e ad%aita o" :an+ara is
t6e real eternal trut6 to 6i6 all ot6ers try to appro7imate.
easier to "resent our on "osition as being reasonable, but t!is .ind of dis!onest serves to
undermine !onest rational debate$
8!e !ave attac.ed straman$ Attac.ing a straman is to create t!e illusion of !aving refuted a
"ro"osition b re"lacing it it! a su"erficiall similar et une@uivalent "ro"osition t!e Lstra manL3,and to refute it, it!out ever !aving actuall refuted t!e original "osition$ 8!is tec!ni@ue !as been
used t!roug!out !istor in "olemical debate, "articularl in arguments about !ig!l c!arged,
GogaR t6is li+e a "loer o" a plantain tree (e%er ru&&ing against t6e stem and attaining t6e state o" a &lossom)
sueeds (in attaining per"etion). 86at 6i6 remains as t6e soure o" Indra (Is6%ara) is e%er aa+e t6ere, as t6e
soure o" t6e Veda (as -arames6%ara). Beyond (t6e &onds o") good and &ad, 6e (t6e aseti) is not tainted &y(aidental) good or &ad ations. 86is e""ulgent Being is t6e (&estoer o") "a%our on ot6er gods (li+e t6e god
13.1= And t6e Fnoa&le, thouh undivided, a!!ears to e eistin as divided in a"" eins, and It is t6esustainer o" all &eings as also t6e de%ourer and originator.
&$' /ut, < mig!t-armed one, renunciation is !ard to attain it!out Earma-3 oga$ 8!e meditative
man e@ui""ed it! oga attains /ra!man it!out dela$
अ$% बह -म% .वभव;iयतममKयm
भWभवnवक 8वसर) कमस%*C)mm)$7mm
)$7 LA.s!aram /ra!ma ParamamL - 8!e im"eris!able is /ra!man, t!e Su"reme$ %t is su"remel
above time, s"ace and causation$
6nd of an c!a"ter in #ita is %ti srimad b!agaat #ita su, u"nis!ad su, bra!ma vidaam, ogS!astre, Sri Eris!na Ar;una Samvade, Atma Saam Bogo naama Sastod!aa!$
Similarl man verses alone from #ita can be given$ Since is t!e essence of U"anis!ads, u"anis!ads
Understanding Advaita - /!agavan Eris!na e"lains < in /!agavad #ita and Uttara #ita
beyon* thi# 0ra%rti-unite*-0rana)a i# Mahe#)ara$
A:UNA ASE6D
4)$ %t is evident t!at t!e letters are "ronounced b means of t!e teet!, li"s, "alate, t!roat, etc$C
t!erefore !o can t!e letters3 be termed indestructible Nita3, !en t!eir destructibilit is
a""arent on t!eir ver face
S% /+A#AVAN SA%D
>;$ 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$e, the four letter#, SDa, Sa, Sa, Ha, calle* (#ma on
account of their pronunciation *epen*in" "reatly on the help of 1ayu or air G meanin",
therefore, #ub3ect to no air or breath/$
$ 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$ 8!at !ic! remains merel a "assive itness beteent!e +amsa and Non-+amsa, i$e$, t!e Paramatman and t!e destructible "ortion of t!e !uman being,
is t!e A.sara Purusa in t!e form of Eutas!a-5aitana Atma-/udd!i3$ >!en t!e .noer finds and
sees t!is A.ara Purusa in !im, !e is saved from all future troubles of birt! and deat! in t!is orld$
Also note t6at is mentioned in andu+ya and -rasna panis6ad, 6i6 is 5uoted later.
Eris!na tal.s about Advaita and aa in Srimad /!agavatam
8!ere are verses in !ic! Erus!na sas about "ra.ruti maa3 and tal.s about !is transcendental
nature in c!a"ter ( beginning verses (1 - (1&3 and sas t!at one can attain it not b ;ust readings!astras but b meditating on me i$e$ 8!roug! direct e"erience$ Erus!na also sas t!at aa is !is
illusionar "oer$ Erus!na also sas t!at maa is a-sat not -real false, i$e$ it! no real eistence
8!erefore t!is entire universe, !ic! li.e a dream is b nature unreal, nevert!eless a""ears real,
and t!us it covers one?s consciousness and assails one it! re"eated miseries$ 8!is universe a""ears
real because it is manifested b t!e "otenc of illusion emanating from Bou, !ose unlimited
transcendental forms are full of eternal !a""iness and .noledge$
source !tt"GGsrimadb!agavatam$comG10G14G22Gen
%n t!e verses "ointed above in #ita, Erus!na is also tal.ing about mAA, but t!e center or t!e
laArt!a is not mAA but /ra!man$ %s Erus!na tal.ing about mAAvAd or /ra!manvAd %s!ara,
!o is mAA-"ati controller or master of mAA3, is alas in communion it! /ra!man as it is t!emanifestation of t!is /ra!man and can return to itOs nirguna state at ill$ 6ven %s!ara !as si
u"Ad!is strengt!, .noledge, fame, ealt!, great beaut and detac!ment or sarva-s!a.timan,
sarva;na, taaga, ais!vara, vairaga, Sri3$ Erus!na in #ita does not tal. about mAA, in t!e sense
t!at it is real or t!at mAA is su"reme$ /ra!man or vasudev is alas t!e laaart!a$ %n t!e same
a, in advaita, bra!man is t!e laart!a and mAA is used to e"lain ! e do not see bra!man$
7ore Verses fro$ Sri$ad haavata$ of Advaita 8ature
:B 10.14.22$ 86ere"ore t6is entire uni%erse, 6i6 li+e a dream is &y nature unreal, ne%ert6eless appears real, andt6us it o%ers one?s onsiousness and assails one it6 repeated miseries. 86is uni%erse appears real &eause it is
Understanding Advaita - ore Verses from Srimad /!agavatam of Advaita Nature
o" all souls, t6e e7pansi%e illusory material e7istene arises, &ut +noledge o" Gou at one auses it to su&side.
:B 10.14.2$ 86e oneption o" material &ondage and t6e oneption o" li&eration are &ot6 mani"estations o"ignorane. Being outside t6e sope o" true +noledge, t6ey ease to e7ist 6en one orretly understands t6at
t6e pure spirit soul is distint "rom matter and alays "ully onsious. At t6at time &ondage and li&eration no
longer 6a%e any signi"iane, ust as day and nig6t 6a%e no signi"iane "rom t6e perspeti%e o" t6e sun.
:B 10.14.2=$ ;ust see t6e "oolis6ness o" t6ose ignorant persons 6o onsider Gou to &e some separated
mani"estation o" illusion and 6o onsider t6e sel", 6i6 is atually Gou, to &e somet6ing else, t6e material &ody.
:u6 "ools onlude t6at t6e supreme soul is to &e sear6ed "or some6ere outside Gour supreme personality.
:B 10.14.2C$ unlimited !ord, t6e saintly de%otees see+ Gou out it6in t6eir on &odies &y reeting e%eryt6ing
separate "rom Gou. Indeed, 6o an disriminating persons appreiate t6e real nature o" a rope lying &e"ore
t6em until t6ey re"ute t6e illusion t6at it is a sna+e.
:oure$ 6ttp$HHsrimad&6aga%atam.omH10H14Hen
<ikewise, there is a character in Sri$ad haavat ca""ed ada harat, who "ived an advaita "ife.
Advaita in #uru #ita
8o add to it, #uru #ita "art of S.anda PurANA3 also tal.s about t!e glories of /ra!man, !o is t!eeal #uru - Sat-5!it-Ananda Atman, to !om even 9ord S!iva salutes$
#uru #ita tal.s t!at /ra!man, #uru and S!iva are not different$
8!e #uru is not different from t!e conscious Self$ >it!out doubt, t!is is t!e trut!C t!erefore ise
men s!ould ma.e an effort to see. .noledge of Atman from +im$ 223
रWk8वJ "र(मय द0!5CसPभव) =
8वC% यत/सद रA!•द क7य ==
8!e !idden ignorance, absence of t!e Enoledge of Self, t!e orld- aa, t!e bod are all caused bignorance A;nana3$ / !ose grace one attains direct Enoledge of t!e Self- !e is .non b t!e
Advaita in ib!u #ita2'$ %f t!ere is dualit, t!ere is a conce"t of3 nondualitC in t!e absence of dualit, t!ere is no
conce"t of3 nondualit eit!er$ %f t!ere is somet!ing to be Lseen,L a seer is also t!ereC in t!e absence
of ant!ing to see, t!ere is no seer at all eit!er$
2($ %f t!ere is an interior, t!ere surel is an eteriorC if t!ere be no interior, t!ere is also no eterior$
%f t!ere be a conce"t of3 com"leteness, it im"lies somet!ing of incom"leteness$
2)$ %f t!ere is a little t!at can be t!oug!t of, it becomes all in no timeC if t!ere is not a little--not!ing
!atsoever of ant!ing at antime--not!ing arises$
2*$ 8!erefore, all t!is does not eist in t!e least at an time neit!er ou nor %, neit!er t!is nor t!at$
8!ere being onl /ra!man alone, be of t!e certitude t!at t!ere is no non-Self$
Note: Please note t!at t!e .noledge referred in an s!astras !en t!e are tal.ing about rise above
.noledge and ignorance means scri"tural .noledge$ +ence an suc! statements li.e rise beond
dualit of .noledge-ignorance, dualit-non-dualit, etc !as to be ta.en from vava!aari.a
"ractical3 stand"oint$ 8!e aim is to meditate and realie and not ;ust be contented it! t!e
.noledge information3 obtained from scri"tures$ After certain maturit, !en one obtains d!ea
sidd!i, one !as to ;ust meditate to reac! t!e ultimate state$ S!astras and t!eir stud !as to bedro""ed, as s!astras are ;ust "ointers$ +aving essence of s!astras, t!e are of no more use$ Pur"ose
of s!astras is fulfilled$ +ence t!e are su""osed to be dro""ed, as t!e are also aavalamban
su""ort3$ %t means not b mearing scri"tures, but b meditating one can rise above dualit and
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# LP intro)ert$ 8!ese U"ades!as are not for common masses and beginners$ +ence t!ese t"e of
u"ades!as are not "o"ular to "ublic$ 8!is is t!e reason ! #ita?s suc! as ib!u #ita, As!tava.ra
#ita and Boga Vasist!a are less "o"ular$
or more verses in ib!u #ita, "lease visit /ra!man G Atman is not S!una sas ib!u #ita
8o .no !at is ib!u #ita, "lease visit i.i and Sivanandaonline$
'aution: &ibhu 7ita i# not for the ma##e#$
Advaita in <t!er #itasolloing are eternal lin.s dedicated to Advaita
Ad%aita in A%ad6uta (A%ad6oot) ita
A%ad6uta ita
A%ad6uta ita ontains many %erses o" Ad%aita origin.
(aution* Avadhuta >ita is not for the $asses.
1. By t6e grae o" od t6e Bra6mins a&o%e all men are inspired it6 t6e disposition to non#duality (unity o" t6e
:el" it6 od), 6i6 relie%es t6em o" t6e great "ear.
2. @o an I salute t6e :el", 6i6 is indestruti&le, 6i6 is all Bliss, 6i6 in Itsel" and &y Itsel" per%ades
e%eryt6ing, and 6i6 is insepara&le "rom Itsel"<
3. I alone am, e%er "ree "rom all taint. 86e orld e7ists li+e a mirage it6in me. 8o 6om s6all I &o<
4. Verily t6e one :el" is all, "ree "rom di""erentiation and non#di""erentiation. /eit6er an it &e said, LIt isL nor LIt is
'. 86is is t6e 6ole su&stane o" VedantaR t6is is t6e essene o" all +noledge, t6eoretial and intuitional. I am t6e
Atman, &y nature impersonal and all#per%asi%e.
. 86at od 6o is t6e :el" in all, impersonal and 6angeless, li+e unto spae, &y nature purity itsel", %erily, %erily,t6at I am.
=. I am pure +noledge, imperis6a&le, in"inite. I +no neit6er oy nor painR 6om an t6ey tou6<
Advaita in Sri ama #ita also called as sruti-sara-sangra!a
9in. 1, 9in. 2
Advaita in +anumad #ita
YDear son +anuman, loo. at me$ % am so "leased it! ou t!at % ould li.e to introduce ou to
ourselves$ 9isten, Sri ama is beginning less, endless, eternal, and im"eris!able$ +e is inconceivable
and indescribable$ +e is beond t!e reac! of t!oug!t and action$Z
+anuman;i loo.ed u" and began constantl loo.ing !umbl to Sita;i as a c!ild loo.s at !is mot!er
!en s!e is teac!ing !im some im"ortant "oint of life$
YDeat!, misunderstanding and afflictions do not reac! m !usband$ 8!erefore, !e is indicated as
Satc!idanandamaa$
Y+e is motionless, doing not!ing !e ;ust eists$ All t!at is attributed to !im as t!oug! !e did it are all
m creations$ 8!e are m "erformances$ 6ven !is a""earance in t!is form !as ta.en "lace because
of me$ % am t!e Boga aa$
Y% am not outside !im$ +is eistence is not "ossible it!out me$ % am !is eternal "oer$ A""earance
of t!is "!enomenal orld is m luur, m "leasure$ illions and billions of cosmic universes
emanate from me$ % am t!e giver of birt! and all creation, t!e "reserver and t!e nouris!er of allgood creation, and destroer of .arma, eistence and orn out life in t!em all$ 8!e a""earance of
t!is mundane orld is a vibration in "oer$ And t!at "oer % am, as ell as t!e ver vibrations
t!emselves$ And % am t!e "oer of t!is Sri ama$ 5om"letel non-different from !im$
Y%m"osed b me, u"on t!is 9ord of m !eart, t!e 8rut!, consciousness, and bliss reflect bac. u"on
me and % s!ine as sand!ini, samvit, and l!adini$ Again, t!ese are "otencies of t!e 9ord of mine$
8!roug! vibrations of t!ese reflections, % introduce t!e transcendental orlds of Sa.eta, #olo.a,Vai.unt!a, and so on$ >!en t!e ras of t!eir dale travel far belo, envelo"ed b m gross "oer,
t!e transform as satva, ra;as, and tamas$ rom t!ese comes fort! t!e orld$ 8!us t!e entire
visible, imaginable, conceivable orld is m s"ort adventure$
Y/ut, %Ove no meaning of me for mself at all, ece"t !is love$ % !ave no "ur"ose to eist at all unless
and until or as long as t!is, m beloved, .ee"s loo.ing at me$ 8!e "ur"ose of m eistence is to
entertain !im$ % am alive, in a""earance onl as long as m lord needs me$ As soon as !e no longer
needs me, % submerge into !im$ % become one it! !im$Z Sita;i said and became @uiet$
source
Advaita in S!iva #ita from Padma Purana
S!iva #ita is a "art of Padma Purana, !ic! is a discourse beteen /!agavan ama as disci"le and
/!agavan S!iva as #uru, !o is none ot!er t!an /ra!man$ %f one remembers, it is t!e same "urana
from !ic! a verse is ta.en to defame Advaita and Adi S!an.ara$ So if Padma Purana is aut!entic,
so is S!iva #ita
Also note t!at S!iva s!os t!e virA8a svaru"a to ama after giving ama t!e divine ees$ S!iva
s!oed bot! dualit and non-dualit$ S!iva is a "erson "ersonal deit3, creator, "reserver and
destroer3 and is also Nir#una /ra!man$ S!iva-tatva i$e$ /ra!man after associating it! mAA
rahman Q mAyA, illu#ionary power of 7o* = I#hwara, lor* of the uni)er#e$
:ust as a fear-causing sna.e a""earing in t!e ro"e !as not reall come into being, nor eists, nor
undergoes destruction, similarl is t!e universe too ta.ing s!a"e in Bou, t!roug! t!at s!eer mII ofBours, < Nila.a !a$ 2)ṇ/
>!en it is en@uired as to Bour bod assuming t!e nature of being, t!e ver basis for t!e orld of
manifestation, t!at itself is seen to be certainl due to m ignorance$ 8!ou art !oll t!e nature of
5onsciousness and /liss$ 2*
+a"at i# rahma #)arupa: Sar)am %halu-i*am brahma
< Destroer of 8ri"ura, 8!ou alone, being "raised, besto u"on t!e en;oers t!e fruits of t!e
eminentl meritorious acts, "erformance of Vedic sacrifices and c!aritable acts$ /ut even t!isstatement is not full true because t!ere is not!ing different from Bou at all$ 70
Thin%in" of formle## 7o* i# *ifficult
8!e Sages declare t!ose as deluded b ignorance !o mista.enl t!in. t!at iva, 9ord of t!e
+imIlaas, is "leased b eternal acts of ors!i" and services$ +o can t!ere be an desire for
"leasure for one !o is formless 71
)en fruit# of %arma are nothin" but illu#ion, a# they are all in#i*e mAyA
< Su"reme 9ord\ 6ven t!e sovereignt of all t!e t!ree orlds, Bou besto as a reard on t!ose
"eo"le !o offer Bou a leaf or a little ater$ % deem it all as t!e or. of ignorance$ 72
+nana-#)arupa Atman rahman *oe# not *ie
Bou "ervade all t!e @uarters and t!e intermediate directions$ 8!ou art t!e universe, secondless, t!e
infinite and t!e eternal$ 6ven !en t!is universe become etinct, t!ere is no loss to Bou, ;ust as
t!ere is no detriment to s"ace it!in a "ot3, !en t!e "ot is bro.en$ 77
Same rahman "i)e# li"ht .power/ to many min*# an* min* reflect# it a# if it it thy own
:ust as t!e one, single Sun in t!e s. gets its man reflections in various vessels of ater, so 8!ou,
< 9ord, art variousl3 reflected in different minds$ 74
The #ame i# #ai* in Sri &amana Mahar#hi# > )er#e# on reality
15. e that considers the )ara$at$an as without 7atra, i.e., neither short nor "on in $etre, sound"ess,
unconnected with vowe"s, and e&ond the indu, -)oint i.e., Anusvara, -which !roduces a nasa" sound,e&ond the 8ada, i.e., the voice that rises fro$ the throat, etc., and e&ond the a"as, i.e., the different
!hases of this sound, is the rea" knower of the Vedas.
16. e that has ac%uired Vinana, -the Su!re$e now"ede & the aid of nana, i.e.., the know"ede
derived fro$ ooks of )hi"oso!h& and instruction fro$ a >uru, and has "earned to !"ace the oect 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 $editation for further conce!tion.
1?. he s&""a"e -Au$ with which the Vedas ein, which fiures in the $idd"e of the Vedas, and with
which the Vedas end, unites )rakrti with its /wn Se"fF ut that which is e&ond this )rakrti+united+
)ranava is 7ahesvara.
1@. A oat is necessar& unti" one ets to the other side of the river, ut when a $an once crosses the
strea$, the oat is no "oner necessar& for his !ur!ose.
19. As a 6us&andman t6ros aay 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 +noledge "rom t6em.
33. @e t6at ontemplates t6e Atman as /o#t6ing a&o%e, /o#t6ing &elo, /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 6o t6us realiKes t6e /o#t6ingness o" t6e Atman &eomes "ree "rom all %irtues and %ie.
A;/A A:F>$
34. e"" $e, / esava, how Yois shou"d $editate u!on the co"our"ess and for$"ess rah$an, when the
$ind is una"e to think u!on that which it has never seen, and that which can e seen is $ateria", and
conse%uent"& suect to destruction -chaneC
:I B@AAVA/ :AI$
35. hat which is fu"" aove, fu"" e"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 e in the state of Sa$adhi.
'3. rom t6e nine openings (portals) o" t6e &ody, t6e aters o" +noledge alays pass outR onse5uently one
annot +no t6e Bra6man unless 6e &eomes as pure as t6e Bra6man Itsel". (eaning, t6e poers o" minds6ould &e onentrated it6in, and not alloed to dell upon e7ternal o&ets t6roug6 t6e nine openings.)
'4. 86y &ody itsel" is e7eedingly impure, &ut t6at 6i6 ta+es a &ody ( ;i%atman) is purity itsel"R 6e t6at 6as +non
t6e di""erene o" t6e real nature o" t6ese to ne%er trou&les 6imsel" it6 t6e 5uestion o" purityR "or, 6ose
purity, s6ould 6e sear6 a"ter< (86e ;i%atman is alays pure.)
(A)=+##
A;/A A:F>$
1. e"" $e, / eshava, what is the evidence when one, knowin the rah$an as the a""+!ervadin and a""+
knowin )ara$esvara, e"ieves hi$se"f to e one with #tC
:I B@AAVA/ :AI$
2. As water in water, $i"k in $i"k and -c"arified utter in utter, so the ivat$an and )ara$at$an
eco$e one in union without an& distinction and difference.
3. @e 6o it6 undi%ided attention endea%ours to unite t6e ;i%atman it6 t6e -aramatman aording to t6e
manner presri&ed &y t6e :astras (i.e., sis) to 6im t6e all#per%ading and uni%ersal !ig6t s6os itsel" in due time.
6. Such a knower of the attvas, & the rea"iIation of the )ara$at$an that is !ure as the s!ot"ess Akasa
and without a second, "ives in it -i.e., )ara$at$an without an& :!adhi -i.e., ein free fro$ a""
attriutes, 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, 6i6 is li+e
t6e Vayu (air) &ee seen eit6erR &ut 6e 6o 6as &een a&le to "i7 6is Inner#Atman &y t6e /iralam&a :amad6i, and
6as learned to diret t6e ourse o" 6is e7ternal senses inard, an +no t6e unity o" t6e Atman and Antaratman
(Inner :oul or ind).
C. *6ere%er a ;nanin may die, and in 6ate%er manner 6is deat6 may 6appen, 6e &eomes one it6 Atman 6en
6e leases 6is &ody, e%en as t6e A+asa in t6e pot &eomes one it6 its parent A+asa 6en t6e pot is &ro+en,
matters not 6ere nor 6o it &rea+s.
9. Fno &y t6e proess o" An%aya and Vyatire+a t6at t6e At$an which !ervades the who"e od& is e&ond thethe three states of consciousness wakin, drea$in and drea$"ess s"ee!.
34. 86e Gogins 6o ontemplate me it6 one mind as LI am 6eL are sa%ed "rom t6e sins olleted during a
6undred millions o" Falpas.
3'. As t6e A+asa o" t6e pot is a&sor&ed in t6e a6a+asa 6en t6e pot is &ro+en, so also t6e ignorane#&ound
;i%atman is a&sor&ed in t6e -aramatman 6en ignorane is destroyed.
3. @e 6o 6as &een a&le to a5uire t6e +noledge o" t6e 8att%as t6at t6e ;i%atman is a&sor&ed in t6e-aramatman, e%en as t6e A+asa o" t6e -ot is a&sor&ed in t6e a6a+asa, &eomes undou&tedly "ree "rom t6e
6ain o" ignorane, and goes into t6e sp6ere o" t6e !ig6t o" :upreme Fnoledge and *isdom.
3=. I" a man pratise asetiism and se%ere austerity "or a t6ousand years, standing on one leg only, 6e annot
39. At t6e time 6en t6e &ody osillates &a+ard and "orard, t6e Braa6mana 6o 6esitates to &elie%e t6at 6e
is Bra6man "ails to understand t6e great su&tle Atman, e%en i" 6e &e on%ersant it6 t6e "our Vedas.
86ere are many %erses, "rom Goga standpoint, 6i6 state t6at Attri&uteless Bra6man is supreme and t6e laststate is non#duality. It also tea6es t6at ;i%a merges it6 Bra6man, Atman and &eomes one it6 it.
an* ha)in" no cau#e, i# relea#e*$ 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 allimpre##ion#, he attain# to the eternal Supreme rahman, tran2uil, unmo)in", con#tant,
in*e#tructible$ After t!is % s!all e"lain t!e science of concentration of mind, t!an !ic! t!ere is
and grief$ >ea"ons do not "ierce !imC t!ere is, no deat! for !imC not!ing can be seen an!ere in
t!e orld !a""ier t!an !e$ 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$ /ut one !o is "racticing concentration s!ould never become
des"ondent$ 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 "erceiving !ic! !e understands t!e Prad!na$ +e is not to be gras"ed b t!e ee,
nor b an of t!e senses$ <nl b t!e mind used3 as a lam" is t!e great self "erceived$ +e !as!ands and feet on all sidesC !e !as ees, !eads, and faces on all sidesC !e !as cars on all sidesC !e
stands "ervading evert!ing in t!e orld$ 8!e soul sees t!e self come out from t!e bodC and
abandoning !is bod, !e "erceives t!e self,!olding it to be t!e immaculate /ra!man,it!, as it
ere, a mental smile$ And t!en de"ending u"on it t!us, !e attains final emanci"ation in me$
8!is !ole mster % !ave declared to ou, < best of /r!manas\ % ill no ta.e m leave, % ill go
aaC and do ou too3 go aa, < /r!mana\ according to our "leasure$O 8!us addressed b me,
< Eris!na\ t!at "u"il, "ossessed of great "enance,t!at /r!mana of rigid vos,ent aa as !e
"leased$
Source
Advaita in Udd!ava #ita
Udd!ava #ita is t!e inal 8eac!ings of 9ord Eris!na to !is fait!ful disci"le Udd!ava$
8!e bra!ma vastu is free from all t!e vi.al"As and mAA$ %t is of t!e form of c!it$ Theprathama-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 t!is tamAs!a drama3 is being
of /ra!man is /ra!man itself, ee of /ra!man is /ra!man 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$ :ust as t!e great ocean of mil. became still !en t!e andara ountain it! !ic! it as
c!urned b t!e Devas and t!e Asuras3 became still, even so t!e illusion of samsara comes to an end
!en t!e mind is stilled$
2$ Samsara rises !en t!e mind becomes active and ceases !en it is still$ Still t!e mind, t!erefore,b controlling t!e breat! and t!e latent desires vasanas3$
7$ 8!is ort!less lit$ burnt out3 samsara is born of one?s imagination and vanis!es in t!e absence of
imagination$ %t is certain t!at it is absolutel unsubstantial$
4$ 8!e idea of a live3 sna.e in a "icture of a sna.e ceases to be entertained !en t!e trut! is
.non$ Similarl samsara ceases to eist !en t!e 8rut! is realied3, even if it continues to a""ear$
($ Dear bo, onderful indeed is t!is maa !ic! deludes t!e entire orld$ %t is on account of it t!at
t!e Self is not "erceived even t!oug! it "ervades all t!e limbs of t!e bod$
)$ >!atever is seen does not trul eist$ %t is li.e t!e mt!ical cit of #and!arvas fata morgana3 or
*$ 8!at !ic! is not seen, t!oug! it!in us, is called t!e eternal and indestructible Self$
10$ :ust as t!e trees on t!e ban. of a la.e are reflected in t!e ater, so also all t!ese varied ob;ectsare reflected in t!e vast mirror of our consciousness$
11$ 8!is creation, !ic! is a mere "la of consciousness, rises u", li.e t!e delusion of a sna.e in a
ro"e !en t!ere is ignorance3 and comes to an end !en t!ere is rig!t .noledge$
12$ 6ven t!oug! bondage does not reall eist, it becomes strong t!roug! desire for orldl
Advaita st!iti, transient im"ermanent nature of t!is orld, renunciation of desires, and ob;ects oft!is orld from mind3, Atman and /ra!man ar su"reme and Atman is /ra!man are found ina;or U"anis!ads !ic! teac! Advaita Vedanta$ 10) U"anis!ads are listed in u.ti.a U"anis!ad@uoted later3, out of !ic! andu.a is considered as alone ca"able of giving Eaivala Advaita:nana$ 8en mu.!a u"anis!ads or daso"anis!ads listed are
,e!ends:V ig Veda or i. Veda or ug Veda or iga vedaSV Sama VedaSBV S!u.la Ba;ur VedaEBV Eris!na Ba;ur Veda
AV At!arva Veda1$ %sa or %s!a or %s!avAs!a BV3 L8!e %nner ulerL
2$ Eena SV3 L>!o moves t!e orldL
7$ Eat!a EBV3 LDeat! as 8eac!erL
4$ Prasna, AV3 L8!e /reat! of 9ifeL
&$ unda.a AV3 L8o modes of EnoingL
'$ AndU.a AV3 L5onsciousness and its "!asesL
($ 8aittir%a EBV3 Lrom ood to :oL
)$ Aitarea, V3 L8!e icrocosm of anL0*$ 5!Andoga SV3 LSong and SacrificeL
from com"leteness, com"leteness comes fort!$5om"leteness from com"leteness ta.en aa,com"leteness to com"leteness added,com"leteness alone remains$<m$ Peace\ Peace\ Peace\
<
<m$
8!at is t!e !ole, t!is is t!e !oleC
from t!e !ole, t!e !ole becomes manifestC
ta.ing aa t!e !ole from t!e !ole,
t!e !ole remains$
<m$ Peace\ Peace\ Peace\
irst slo.a verse3 sas
1$ All t!at is in t!is transient orld is covered b t!e 9ord$6n;o ourself it! an attitude of self-resignation$Do not desire eagerl t!e ric!es of an ot!ers$
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$
'$ +e !o "erceives all beings in t!e Self alone, and t!e Self in all beings, does not entertain an!atred on account of t!at "erce"tion$
$ 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##?
)$ 8!at Self3 is all-"ervading, radiant, bodiless, soreless, it!out sines, "ure, untainted b sin,t!e all-seer, t!e lord of t!e mind, transcendent and self-eistent$ 8!at Self3 did allot in "ro"erorder to t!e eternal Pra;a"atis .non as samvalsara ear3 t!eir duties$
*$ 8!ose !o ors!i" avida .arma born of ignorance3 go to "itc! dar.ness, but to a greaterdar.ness t!an t!is go t!ose !o are devoted to Vida .noledge of t!e Devatas3$
10$ Different indeed, t!e sa, is t!e result attained3 b vida and different indeed, t!e sa, ist!e result attained3 b avida$ 8!us !ave e !eard from t!e ise !o !ad e"lained it to us$
LL$ He who %now# both )i*ya an* a)i*ya to"ether, tran#cen*# mortality throu"h a)i*yaan* reache# immortality throu"h )i*ya$
Manife#te* .Sa"uNa/ an* unmanife#te* .Nir"uNa/ rahman - fruits of ors!i" of bot!
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/$
17$ Different indeed, t!e sa, is t!e result attained3 b t!e ors!i" of t!e anifested anddifferent indeed, t!e sa, is t!e result attained3 b t!e ors!i" of t!e Unmanifested$ 8!us !avee !eard from t!e ise !o !ad e"lained 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# immortalityby the .wor#hip of / the (nmanife#te*$
'A(TI!N: U"anis!ads are not for t!e masses$ /!agavad #ita, #uru #ita, Bog VAsist!a, PrasnaU"anis!ad, Eat!a U"anis!ad and ot!er Advaita S!astras t!at teac! about /ra!ma-vida aretaug!t b onl one !o is establis!ed in /ra!man and im"arted to disci"les !o is free of orldl
desires, "ure minded, subtle intellect, !as dis"assion in societ$/ra!ma Sutra is onl for some elite grou" of sad!a.as !o ould li.e to get more clarit afterreading all u"anis!ads and are confused about different u"anis!ads saing different t!ings$/ra!ma Sutra is said to clear t!is doubts$
Ad%aita Vedanta in Fena panis6ad # I may not deny Bra6man and Bra6mando not deny me.Eena U"anis!ad starts it! a @uestion about >!o Am % and sas ta!t a % not den /ra!man
and t!at /ra!man do not den me$ %t also sas t!at % am a devotee of Atman, indicating t!at
/ra!man and Atman are one and t!e same$
9et m limbs gro strong$ 9et m s"eec!, vital energ,ees, ears, vitalit become more "oerful$ a % not den
Understanding Advaita - Advaita Vedanta in Eena U"anis!ad - % ma not den /ra!man and/ra!man do not den me$
/ra!man and ma /ra!man not den me$ 9et t!ere be nore;ection or denial of /ra!man b me$ a t!e @ualities
"roclaimed in t!e U"anis!ads be in me as % am a devoteeof t!e Atman$
Eena U"anis!ad ends it! 5!a"ter 4 saing t!at
+e !o !as t!is .noledge is establis!ed in %t$ All t!at isinfinite, and blissful rests in /ra!man, rests in /ra!man $
Eena U"anis!ad also sas t!at %ndra and ot!er demi #ods li.e Agni and Vau ecelled t!an ot!er#ods as t!e ere ver near to .noing /ra!man$ %ndra ecelled t!an ot!er #ods as !e as t!efirst to .no t!at ?% am /ra!man? 4$2-4$73
Ad%aita Vedanta in Fat6a panis6ad (+at6opanis6ad)
Eat!a U"anis!ad is a discourse beteen Nac!i.etas and Bamadev, 9ord of Deat!$ Bamadev offersNac!i.etas to as. 7 boons out of !ic! 2 are for !is fat!er and one is 8atva :nana$ <nl aftereamining Nac!i.etas and re"eatedl tem"ting for anot!er boon !ic! gives orldl "leasures,and re;ection b Nac!i.eas, Bamadev finall gives instructions on /ra!ma :nana$ %t belongs toEris!na Ba;ur Veda$
lin* 9ea*in" lin*
1$2$& 8!e deluded staing in illusion t!in.ing t!emselves to be enlig!tened go in circles falteringand floundering li.e sig!tless-men led b a sig!tless one$
rahma +nana i# *ifficult to "ra#p an* teach
1$2$( %t is not "ossible for man to !ear about it /ra!man3 and even !aving !eard man do not
understand$ 8!e teac!er must be a s.ilful one and t!e "u"il s!ould be s!ar" in gras"$ 8!e .noer
1$2$) 8!is "rinci"le /ra!man3 is not understood b "ondering in different as or being taug!tb one of lo abilit$ 8!ere is no ot!er a t!an being taug!t b one of un"aralleled abilit and ittranscends all arguments and is subtlest of subtle$
1$2$* 8!is .noledge is not attainable b argumentation$ %t is of eas com"re!ension onl !en
instructed b anot!er$ <\ Dearest one\ <\ Nac!i.eta\ let t!ere be see.ers li.e ou\ Bou are trulresolved in our desire$
Me*itate to realiFe Truth an* "o beyon* 3oy an* #orrow .Euality/
1$2$12 8!e ise man !aving, b meditating on it , got t!at !ic! is difficult to realise, effulgent,dee"-seated and immanent, delling in t!e cave of t!e !eart transcends bot! ;o and sorro$
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$1& 8!at !ic! is "roclaimed b all t!e scri"tures, !ic! is said to be t!e end effect of allrituals and for !ic! en@uir into t!e ultimate realit is underta.en, % s!all tell ou about it brieflas L<L$
1$2$1' 8!is sllable <3 is t!e !ig!est /ra!man3 , t!is alone is ever-lasting and !oeverrealises t!is attains !atever !e desires$
1$2$1( 8!is sllable <3 is t!e best su""ort, t!is is t!e su"reme su""ort and u"on realising t!is,one is adored in t!e orld of /ra!ma +iranagarb!a lo.a3
'on#ciou#ne## i# beyon* birth an* *eath
L$@$L The con#ciou#ne## .#oul / i# neither born nor i# it #ub3ect to *eath$ It ha# notmanife#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 thebo*y .container/ i# *e#troye*$
1$2$1* %f t!e slaer t!in.s !e stas, and slain t!in.s t!at !e is slain, neit!er of t!em .nos t!etrut!$ 8!is Enoer3 neit!er slas nor is slain$
Note Similar verse is found in /!agavad #ita !ere /!agavan sas t!at even b .illing all ouill not .ill ant!ing$ ise above de!a-b!ava or sarira b!ava bod consciousness3, as all areAtman Fcitation neededH
About Atman - (pa*e#ha# #imilar to ha"a)a* 7ita
1$2$20 Smaller t!an t!e smallest, greater t!an t!e greatest is t!e Atman t!at dells in t!e cave oft!e !eart of beings$ +e !o is desireless, realises t!e glor of Atman t!roug! cleansing of mindand senses, and transcends from sorro$
Similarl e can find man verses !ic! are of advaitic nature, !ic! em"!asie onrenunciation, transient nature of t!ings, not!ing ece"t atman is "ermanent, limited efforts
cannot "roduce limited results, and Atman is beond mind and intellect$ Atman is beond dualit$/ meditating on <, one can Self ealie$ %t also sas t!at onl a realied teac!er can teac! to
a ca"able disci"le, else it ill be li.e blind leading blind$
1$2$21 >!ile seated, !e travels far C ling don !e goes all-over$ >!o can .no ot!er t!an me
Understanding Advaita - Advaita Vedanta in Eat!a U"anis!ad .at!o"anis!ad3
t!at S!ining <ne, !o revels and revels$
Note:
Similar verse in /!agavad #ita sas t!at one !o !as no ees but sees, or one !o is an ee of
an ee, etc is also found$ Fcitation neededH
Similar verse is also found in As!tava.ra #ita - :nani is t!e one !o does not do an .aram eventoug! !e does and vice versa Fcitation neededH
1$2$22 +aving realised t!e all-"ervading Su"reme Atman, !o is bodiless it!in t!e bodies, stableamidst t!e unstable, t!e ise one grieves no more$
Atman cannot be realiFe* without the "race of Atman$
L$@$@ y #tu*y of the #cripture#, lecturin" one# own intellectual en2uirie# or by wi*elearnin" 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 Avad!ut #ita$
1$ / t!e grace of #od t!e /ra!mins above all men are ins"ired it! t!e dis"osition to non-dualitunit of t!e Self it! #od3, !ic! relieves t!em of t!e great fear$
Sri ama.ris!na sas same t!ing$
%n dar. "lace, t!e one !olding lantern can guide ot!ers in dar. and can see t!eir face, but ot!erscannot see t!e face of lantern !older$ 8!e can onl see !is face if t!e lantern !older t!ros lig!tu"on !imself$
Impure min* cannot attain Atman
1$2$24 +e !o is not free from evil conduct, !ose senses are not controlled , !ose emotionsare not !armonised, !ose mind is not at "eace, cannot attain t!is Atman b an means of.noledge$
Eat!a U"anis!ad contains man verses !ic! concur teac!ings of /!agavan in /!agavad #ita,!ic! is not sur"rising as /!agavan !as !imself said t!at !e is not giving !at is ne, but t!atsaid in U"anis!ads b is!is and is im"arting /ra!ma-Vida
rahman i# beyon* attribute#
1$7$1& - Y8!at !ic! is soundless, touc!less, formless, undecaing, tasteless, internal, smellless,im"eris!able, immortal, beginningless, endless, infinite3, greater t!an t!e greatest, distinct fromintelligence, i$e$, distinct from a!am.ara3 and c!angelessl constant`$$Z
Ad%aita Vedanta in -ras6na panis6adPras!na U"anis!ad is listed fourt! in u.ti.a U"anis!ad and belongs to At!arveda$
1$1 Su.esa, son of /!aradva;a, Sata.ama, son of Sibi, Sauranin, t!e grandson of Sura of t!e#arga clan, Eausala, son of Asvala, /!argava of Vid!arb!a, Eaband!i, t!e son of Eata, all oft!em devoted to and rooted in /ra!man, it! sacrificial fuel in !and, a""roac!ed Pi""alada,!o"ing t!at !e ould tell t!em about all 8!at$
4$4 8!e Samana ta.es it! it t!e to oblations of in!aling and e!aling evenl into t!e sstem$8!e Samana is said to be t!e "riest officiating at t!e sacrifice i$e$ t!e !ota $ 8!e mind is indeedt!e sacrificer and Udana is t!e desired end of t!e sacrifice liberation3$ %t Udana3 causes t!e
sacrificer to attain /ra!man ever da$4$( < \ Pleasant loo.ing one \ ;ust as birds sta "ut in trees , so it is said t!at all t!ese sta in t!esu"erior self$
4$* %t is indeed t!e deller !o sees, feels, !ears, smells, tastes, t!in.s, .nosC !e is t!e one
!o acts, t!e intelligent soul, t!e Purusa$ +e is establis!ed in t!e su"reme indestructible Atman$
4$10 <ne of "leasant loo.s\ +e !o realises t!at im"eris!able one into !ic! la"se t!e mind, t!e
sense organs, t!e gross elements and t!e vital airs, becomes all-.noing and enters into
evert!ing$
&$2 < \ Sata.ama \ <m is reall t!e !ig!er and t!e loer /ra!man$ 8!us, t!e one !o .nos
begets one of t!ese to b t!is met!od$
5!a"ter & goes on to e"lain <, it?s 4 states, contem"lating on an of t!e single letter and finall
concludes
&$( 8!roug! t!e first sllable is attained t!is !uman orld, b t!e second is obtained t!e lunarorld and b t!e t!ird t!at obtained onl b t!e ise$ 8!at !ic! is tran@uil, undiminis!ing,
unding and rid of all fear - t!e greatest is attained b means of t!is <$
%n Second last verse of c!a"ter ' Pi""alada, t!e #uru sas
means o" reasoning, erudition, or studying o" t6e VedasR
nly t6roug6 auseless mery does @e re%eal @is on
person unto 6im 6om @e does aept as @is on. 3.2.3
86is Atman annot &e attained t6roug6 study o" t6e Vedas,nor t6roug6 intelligene, nor t6roug6 mu6 learning.@e 6o 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 aessi&le to t6oug6t, "ormless, su&tler t6an t6esu&tlestR "art6er t6an t6e "art6est. It is, at t6e same time, near at 6and in t6is &ody. It is a%aila&le to &ereogniKed in oneOs %ery 6eart, (i.e., as t6e onsiousness &e6ind t6e a6am+ara)j.
Understanding Advaita - Advaita Vedanta in 8aittiria U"anis!ad
to Bra6manX :alutation to 86ee, VayuX 86ou indeed art t6e %isi&le Bra6man. 86ee indeed, Vayu, I s6all
prolaim as t6e rig6tX 86ee indeed, I s6all prolaim as t6e trueX ay It protet meX ay It protet t6e tea6erX ay
It protet meX ay It protet t6e tea6erX
or
ay @e (Bra6man) protet and nouris6 us. ay our oint or+ and study &e %igorous and e""eti%eR may e not
enter into dispute. m, ay t6ere &e peae, peae, peae.
@$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# ofhi# 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 ameater, "rom ater 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 6o +nos t6e &liss o" Bra6man 6i6 is &eyond t6e rea6 o" t6e ord and t6e mind # 6e does not "ear
anyt6ing.
2..4 86e one Atman deided to proet @imsel" into t6e many and t6us reated t6e mani"old uni%erse o"
e7istene, "illed it, and yet remained e7tending e%ery6ere &eyond it. *it6in t6e in"inite, 6e &eame t6e "inite,
it6in t6e unde"ined, 6e &eame t6e de"ined, and yet remained t6e ultimate and t6e entire eality.
Ad%aita Vedanta in Aitareya panis6ad
Part 1, 5!a"ter 1, Section 1
rom itself, 8!at one and onl 5onsciousness, t!e Atman, illed t!e creation of 5osmos $$$
1 >!o is +e !om e ors!i", t!in.ing L8!is is t!e SelfL >!ic! one is t!e Self %s it +e b!om one sees form, b !om one !ears sound and b !om one tastes t!e seet and t!eunseet
2 %s it t!e !eart and t!e mind$ %t is consciousness, lords!i", .noledge, isdom, retentive "oer
of mind, sense .noledge, steadfastness, t!oug!, t!oug!tfulness, sorro, memor, conce"ts,"ur"ose, life, desire, longing all t!ese are but various names of 5onsciousness Pra;nanam3$
7 +e is /ra!man, +e is %ndra, +e is Pra;a"atiC +e is all t!ese godsC +e is t!e five great elementsqeart!, air, a.asa, ater, lig!tC +e is all t!ese small creatures and t!e ot!ers !ic! are miedC +eis t!e originqt!ose born of an egg, of a omb, of seat and of a s"routC +e is !orses, cos,!uman beings, ele"!antsq!atever breat!es !ere, !et!er moving on legs or fling in t!e air orunmoving$ 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 +e, !aving realised oneness it! Pure 5onsciousness, soared from t!is orld and !avingobtained all desires in onder !eavenl orld, became immortalqea, became immortal$
Ad%aita Vedanta 6andogya panis6ad
5!andoga U"anis!ad begins it! t!e e"lanation on < 5!a"ter 1 and beginning verses ofc!a"ter 2 tal. about <$
Lrom t!e Self is lifeC from t!e Self is desireC from t!e Self is loveC from t!e Self is et!erC from t!e
Self is lig!tC from t!e Self are t!e atersC from t!e Self is a""earance and disa""earanceC from
t!e Self is food$L ($2'$1$
Conne!tion $ith ) 34743 by Shri Adi Shankara!harya
V-iv-4 8!erefore, even if one, !o .nos t!us, offers t!e remnant of !is food to a 5!andala,t!en also t!at food becomes !is offering to t!e Vaisvanara Atman onl$ 8!ere is t!is verse about
V%-i-1-2 As, dear bo, t!e bees ma.e !one b collecting ;uices from different trees and reducet!em into one essence, and t!ere, as t!ese ;uices !ave no suc! discrimination as Y% am t!e ;uiceof t!is tree, % am t!e ;uice of t!at treeZC even so, dear bo, all t!ese creatures !aving merged into/eing, do not .no, Y>e !ave merged into /eing$Z
1I-i4->: CThat ein" which i# thi# #ubtle e##ence .cau#e/, e)en That all thi# worl* ha#for it# #elf$ 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 '$*$4 to '$1&$7 teac! advaita
Nara*a approache# Sanata 6umara for Atma +nana$
V%%-i-1 <m$ evered sir, teac! me,O t!us saing Narada a""roac!ed Sanat.umara$ Sanat.umarasaid to !im, >!at ou alread .no, declaring t!at to me, be m disci"le$ >!at is beond t!at %s!all tell ou$O Narada said
V%%-i-2 evered sir, % .no t!e ig-Veda, t!e Ba;ur-Veda, t!e Sama-Veda and t!e At!arvanas t!efourt!, t!e %ti!asa-Purana as t!e fift!, grammar, t!e rules for t!e ors!i" of t!e ancestors,mat!ematics, t!e science of "ortents, t!e science of treasures, logic, t!e science of et!ics,etmolog, t!e ancillar .noledge of t!e Vedas, t!e "!sical sciences, t!e science of ar, t!escience of t!e stars, t!e science related to ser"ents, and t!e fine arts all t!is % .no, reveredsir$O
V%%-i-7 evered sir, !oever, % am onl a .noer of verbal tets, not a .noer of Atman$ %ndeed% !ave !eard from "ersons li.e our revered self t!at a .noer of Atman goes beond grief$ % amin suc! a state of grief$ a our revered self ta.e me across it$O Sanat.umara re"lied to !im,O>!atsoever ou !ave studied !ere, reall it is onl a name$O
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 eplained.
V%%-vi-1 /ut !e reall s"ea.s sur"assingl !o s"ea.s sur"assingl it! trut!O$ evered sir,being suc!, % ould s"ea. sur"assingl it! trut!O$ /ut one must desire to understand t!e trut!O$
evered sir, % desire to understand t!e trut!O$
V%%-vii-1 >!en one understands, t!en alone does one declare t!e trut!$ >it!out understanding,one does not declare t!e trut!$ <nl !e !o understands declares t!e trut!$ /ut one must desireto understand understanding$O evered sir, % desire to understand understandingO$
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#, "reatne##$ 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" inre"ar* to the #elf-#en#e$ I alone am below$ I am abo)e$ I am behin*$ I am in front$ I amto 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 %nowotherwi#e than thi# are rule* by other# an* li)e in peri#hable worl*#< they are not freeto 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 fromAtman, fire from Atman, water from Atman, appearance an* *i#appearance# fromAtman, foo* from Atman, #tren"th from Atman, un*er#tan*in" from Atman,contemplation from Atman, intelli"ence from Atman, will from Atman, min* fromAtman, #peech from Atman, name from Atman, hymn# from Atman, rite# from Atman,
all thi# .#prin"#/ from Atman alone$
V%%-vi-2 8!ere is t!is verse about it Y+e !o sees t!is does not see deat! nor illness nor ansorro$ +e !o sees t!is sees all t!ings and obtains all t!ings in all as$Z +e is one, becomest!reefold, fivefold, sevenfold and also ninefold$ 8!en again !e is called t!e elevenfold, also a
!undred-and-ten-fold and also a t!ousand-and tent-fold$ O>!en nouris!ment is "ure, reflectionand !ig!er understanding become "ure$ >!en reflection and !ig!er understanding are "ure,memor becomes strong$ >!en memor becomes strong, t!ere is release from all t!e .nots of
t!e !eart$ 8!e revered Sanat.umara s!oed to Narada, after !is im"urities !ad been as!ed off,t!e furt!er s!ore of dar.ness$ Peo"le call Sanat.umara as S.anda ea, t!e call !im S.anda$
)erythin" i# in#i*e rahman
V%%%-i-1 <m$ No, in t!is cit of /ra!man, t!ere is a mansion in t!e s!a"e of a small lotusC in it isa small inner A.asa$ >!at is it!in t!at, t!at s!ould be soug!tC t!at indeed, one s!ould desire tounderstand$
V%%%-i-2-7 %f t!e disci"les s!ould sa to !im, %n t!is cit of /ra!man in !ic! is a small mansion
in t!e s!a"e of a lotus and in t!e small inner A.asa it!in !at is it t!at lies t!ere !ic! s!ouldbe soug!t, !ic! one s!ould desire to understand O !e s!ould sa in re"l, As large indeed asis t!is A.asa, so large is t!at A.asa in t!e !eart$ >it!in it, indeed, are contained bot! !eaven andeart!, bot! fire and air, bot! t!e sun and t!e moon, lig!tning and t!e stars$ >!atever t!ere is of!im in t!is orld and !atever is not, all t!at is contained it!in it$O
Heart i# Atman, Atman i# rahman
V%%%-iii-7 Thi# Atman )erily i# in the heart$ %ts etmological e"lanation is t!is$ 8!is Atman3 isin t!e !eart, !ence it is t!e !eart$ +e !o .nos t!us indeed goes dail into t!e !eavenl orld$
V%%%-iii-4 No t!at serene and !a"" being, rising out of t!is bod and reac!ing t!e !ig!est lig!t,
a""ears in !is on true form$ Thi# i# the Atman, #ai* the teacher$ Thi# i# the immortal, thefearle##$ Thi# i# rahman$ 1erily, the name of thi# rahman i# the True$
V%%%-iii-& 8!ese are indeed t!e t!ree sllables, saO, tiO, amO$ >!at is saO, t!at is t!e immortal,and !at is tiO, t!at is t!e mortal, and !at is amO, it! it one !olds t!e to toget!er$ /ecauseit! it one !olds t!e to toget!er, t!erefore it is amO$ Veril, !e !o .nos t!us goes to t!e!eavenl orld$O
Atman i# beyon* e)erythin"
V%%%-iv-1 No, t!is Atman is t!e d.e, t!e emban.ment for t!e safet of t!ese orlds$ 8!is d.e,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 t!is /ra!man-orld is free from evil$V%%%-iv-2 Therefore, )erily, on reachin" thi# *y%e, if one wa# blin* he cea#e# to be blin*<if woun*e*, he cea#e# to be woun*e*, if afflicte*- he cea#e# to be afflicte*$ Therefore,)erily, on reachin" thi# *y%e, e)en ni"ht become# *ay, for t!is /ra!man-orld is everillumined$
V%%%-vii-1 8!e Atman !ic! is free from evil, free from old age, free from deat!, free fromsorro, free from !unger and t!irst, !ose desire is of t!e trut!, !ose resolve is of t!e trut!, !es!ould be soug!t, !im one s!ould desire to understand$ He who ha# foun* out an* who
un*er#tan*# that Atman attain# all the worl*# an* all the *e#ire#$ 8!us s"o.e Pra;a"ati$
Ad%aita Vedanta Bri6adAra/ya panis6ad
Bri6ad#ara/ya panis6ad &egins it6 :6anti antra (-eae 6ant) 6i6 is o" Ad%aita /ature
+ अस म स‡मय mमस म @यनरमय mम]तयम अम]% रमय m
+ !*() !*() !*() q
m Asato aa :ad#amaya M
8amaso aa ;yotir#amaya M
rtyor#aa Amrtam amaya M
m :6aanti6 :6aanti6 :6aanti6 MM
eaning$
m, !ead us "rom nreality (o" 8ransitory >7istene) to t6e eality (o" :el"),
!ead us "rom t6e ar+ness (o" Ignorane) to t6e !ig6t (o" :piritual Fnoledge),
!ead us "rom t6e ear o" eat6 to t6e Fnoledge o" Immortality.m -eae, -eae, -eae.
Anot6er :6anti antra
m X 86at (Bra6man) is in"inite, and t6is (uni%erse) is in"inite.
t6e perei%er o" e%eryt6ing, is Bra6man. 86is is t6e tea6ing.
Advaita in other *"anishads
:%etas6%atara panis6ad on Bra6man as Is6ara
Svetas!vatara or S!vetas!vatara U"anis!ad is considered an an im"ortant and often clubbed it!ot!er 10 ma;or U"anis!ads, some saing t!at t!ere are 11 ma;or u"anis!ads$ %t belongs toEris!na Ba;ur Veda$
dominion over all t!e orlds$ At t!e "eriods of creation and dissolution of t!e universe, !e aloneeists$ 8!ose !o realie !im become immortalZ 713$
8!e one absolute, im"ersonal 6istence$ 8!ese ords are an ecellent definition of t!e indefinable/ra!man$ /ra!man alas eists$ %ndeed, t!ere is not!ing but /ra!man at an time$ And/ra!man is alas <nenever to$ /ut /ra!man can a""ear as man$
8oget!er it! !is inscrutable aa$ %t is t!roug! aa, t!e creative "oer of /ra!man, t!at/ra!man a""ears as man$ aa is as incom"re!ensible to t!e limited !uman mind as /ra!man%tself$ or aa is /ra!man, ot!erise it could not eist$
A""ears as t!e divine 9ord, t!e "ersonal #od$ >!en e get t!e seeming dualit of /ra!man andaa e immediatel get t!e a""earance of /ra!man as %s!ara, t!e 9ord, t!e "ersonal #od$
Ad%aita in u+ti+a panis6ad (u+ti+opanis6ad)
u.ti.a U"anis!ad is a discource beteen /!agavan ama and ama /!a.ta +anuman ;i, !ic!occurs !en ama as about to leave t!is orld and return to Vai.unt!a$
%-i-1)-27$ ama 9iberation is of four .inds Salo.a etc$ /ut t!e onl real t"e is Eaivala$Anbod even t!oug! leading a ic.ed life, attains Salo.a, not ot!er orlds, b ors!i""ing mname$ Ding in t!e sacred /ra!manala in Eas!i, !e ill get t!e 8ara.a-mantra and also liberation,
it!out rebirt!$ <n ding an!ere else3 in Eas!i, a!es!vara ill utter t!e 8ara.a-mantra in !isrig!t ear$ +e gets Saru"a it! me as !is sins are as!ed aa$
8!e same is called Salo.a and Saru"a$ Persevering in good conduct, it! mind fied u"on me,loving me as t!e Self of all, t!e tice-born gets nearer to me 8!is is called t!e t!ree forms ofliberation$ Salo.a, Saru"a and Sami"a$
Understanding Advaita - Advaita in u.ti.a U"anis!ad u.ti.o"anis!ad3
%-i-24-2&$ editating on m eternal form as "rescribed b t!e 8eac!er, one ill surel ac!ieveidentit it! me li.e t!e insects c!anging into t!e bee$ 8!is alone is t!e liberation of identit
Sau;a3 ielding t!e bliss of /ra!man$
All t!ese four .inds of u.ti ill be got b ors!i""ing e$
%-i-2'-2*$ /ut b !at means is t!e Eaivala .ind of o.s!a got 8!e andu.a is enoug!C if.noledge is not got from it, t!en stud t!e 8en U"anis!ads$ #etting .noledge ver soon, ouill reac! m abode$ %f certaint is not got even t!en, stud t!e 72 U"anis!ads and sto"$ %fdesiring o.s!a it!out t!e bod, read t!e 10) U"anis!ads$
Understanding Advaita - Advaita Vedanta in Ad!Atma U"anis!ad
3. eeting on"ormity it6 t6e orld, t6e &ody, and t6e :6astras, remo%e superimposition on t6e :el".
4. 86e mind o" t6e Gogin peris6es as 6e stays it6out intermission in t6e :el" alone, +noing, t6roug6 reasoning,:6ruti, and e7periene, t6at one is t6e :el" o" all &eings.
'. *it6out granting "or a moment e%en a toe#6old "or sleep, gossip, %er&al e76anges, et., and sel"#"orget"ulness,
meditate on t6e :el" in t6e sel".
. asting t6e &ody "ar aside, t6e o""spring o" parental e7udations, as its status is no &etter t6an t6at o" an
outast, and &eoming Bra6man, see+ "ul"illment.
=. issol%e t6e sel" in t6e supreme :el" as t6e pot#spae is dissol%ed in in"inite spaeR t6en, as t6e In"inite &e silent
"or e%er, sage X
10. Fnoing ?I am t6at Bra6man? in 6i6 t6is orld appearane (e7ists) li+e a ity re"leted in a mirror, "ind
"ul"illment, sinless one X
19. All t6ings "rom Bra6ma don to lumps o" grass are not6ing &ut unreal adunts. istint "rom t6e, see one?s
:el" e7isting as t6e immuta&le plenum.
20. ne?s :el" is Bra6ma, Vis6nu, Indra and :6i%aR t6is entire orld is one?s :el"R ot6er t6an t6is :el", t6ere is
not6ing.
Ad%aita Vedanta in Atma Bod6 panis6ad
I##C. In t6e middle o" t6e 6eart#lotus It (Bra6man) e7ists it6 +noledge as t6e eyeR t6e orld, +noledge are
esta&lis6ed in Bra6man. @e, t6e see+er, departs "rom t6is orld it6 t6is +noledge, getting all desires in t6e
ot6er orld &eomes immortal. *6ere t6ere is alays lig6t and %alue, t6ere t6e person attains immortality m
/ama6.
II#1#10. 86e aya 6as gone aay "rom me, I am t6e pure %isionR my ego 6as gone don, so 6as t6e di""erene
&eteen orld, god and soul. I am t6e inner#sel", it6out positi%e and negati%e rulesR I am t6e e7pansi%e BlissR I
am t6e itness, independent, e7erting in my greatnessR it6out old age and deay, opposing sides, pure
+noledge, t6e oean o" li&erationR I am su&tle it6out any attri&utes.
#+6. Se"f as ruthF it is the Se"f of a"" and is rah$an. e shou"d sa&, Ehe =ea"B. Ehat is that, viI., the
=ea" CB hat is other than the ods -sense+orans and the vita" reaths, that is the sat -what is As for the
ods and the vita" reaths, the& are the tva$ -the &ou. his is e!ressed & the word sat&a$. #t is as
etensive as a"" this. You are this wor"d+a"". hus then he s!eaks to hi$. 86is %ery t6ing 6as &een e7pressed
&y a ig %erse$
+aving Ba;us as !er bell, !aving t!e Saman as !is !ead
+aving t!e i. as !is form im"eris!able$
%s /ra!man t!us is !e to be .non$
8!e great seen consists on t!e Vedas$
%%%-($ or veril it!out intelligence s"eec! ould not ma.e an name !atsoever .non$
mind as else!ereO one sas, % did not cognise t!at nameO$
or veril it!out intelligence breat! ould not ma.e an odour !atsoever .non$
mind as else!ereO one sas, % did not cognise t!at odourO$
or veril it!out intelligence t!e ee ould not ma.e an form !atsoever .non$
mind as else!ereO one sas, % did not cognise t!at formO$
or veril it!out intelligence t!e ear ould not ma.e an sound !atsoever .non$
mind as else!ereO one sas, % did not cognise t!e soundO$
or veril it!out intelligence t!e tongue ould not ma.e an taste of food !atsoever .non$ mind aselse!ereO one sas, % did not cognise t!at taste of foodO$
or veril it!out intelligence t!e to !ands ould not ma.e an action !atsoever .non$ mind aselse!ereO one sas, % did not cognise t!at actionO$
or veril it!out intelligence t!e bod ould not ma.e .non an "leasure or "ain !atsoever$ mind
as else!ereO one sas, % did not cognise t!at "leasure and "ainO$
or veril it!out intelligence t!e generative organ ould not ma.e .non an bliss, delig!t and "rocreation!atsoever$ mind as else!ereO one sas, % did not cognise t!at bliss, delig!t and "rocreationO$
or veril it!out intelligence t!e to feet ould not ma.e .non an going !atsoever$ mind aselse!ereO one sas, % did not cognise t!at goingO$
or veril it!out intelligence no t!oug!t !atever ould be effected, not!ing cognisable ould be cognied$
III-$ !ne ha# to win the pure %nowle*"e of the unity of rahman an* Atman$
S"eec! is not !at one s!ould see. to .noC one s!ould .no t!e s"ea.er$
Smell is not !at one s!ould see. to .noC one s!ould .no t!e smeller$
orm is not !at one s!ould see. to .noC one s!ould .no t!e seer$
Sound is not !at one s!ould see. to .noC one s!ould .no t!e !earer$
8aste of food is not !at one s!ould see. to .noC one s!ould .no t!e .noer of t!e taste of food$
Deed is not !at one s!ould see. to .noC one s!ould .no t!e doer$
Pleasure and "ain are not !at one s!ould see. to .noC one s!ould .no t!e discerner of "leasure and"ain$
/liss, delig!t and "rocreation are not !at one s!ould see. to .noC one s!ould .no t!e discerner of bliss,delig!t and "rocreation$
#oing is not !at one s!ould see. to .noC one s!ould .no t!e goer$
ind is not !at one s!ould see. to .noC one s!ould .no t!e t!in.er$
8!ese ten essential elements, veril, are it! reference to intelligence$ 8!ese ten intelligential elements areit! reference to eistence$ Veril if t!ere ere no elements of eistence, t!ere ould be no elements ofintelligence$ Veril if t!ere ere no elements of intelligence, t!ere ould be no elements of eistence$ 8rulfrom eit!er alone, no form !atever ould be "ossible$
And t!is t!e Self of intelligence3 is not diverse$ /ut as of a c!ariot, t!e fell is fied on t!e s"o.es and t!es"o.es are fied on t!e !ub, even so t!ese elements of eistence are fied on t!e elements of intelligenceCt!e elements of intelligence are fied on t!e vital breat!$
8!is vital breat!, trul, is t!e Self of intelligence it is3 bliss, ageless, immortal$ +e does not become greaterit! good action nor indeed lesser it! bad action$ 8!is one trul indeed causes !im !om !e is!es to leadu" from t!is orld to "erform good action$ 8!is one also indeed causes !im !om !e is!es to leaddonards to "erform bad action$ +e is t!e "rotector of t!e orldC !e is t!e sovereign of t!e orldC !e is t!e9ord of all$ +e is mselfO t!is one s!ould .no$ +e is m SelfO 8!is one s!ould .no$
his is the rah$o!anishad, or the su!re$e wisdo$ of rah$an, in the for$ of a unit& of the At$an of
a"", founded on the s!iritua" disci!"ine -a!as which is -nothin ut the Vid&a or science of the At$an.
Ad%aita Vedanta in a6a panis6ad
V#44#49. 86e %isi&le osmos o" un#mo%ing and mo%ing t6ings melts aay li+e dream in a (dreamless) sleep. he
wise !eo!"e have attriuted, for e$!irica" !ur!oses, na$es for the su!re$e ein, such as, =ita At$a,
)ara rah$a, ruth etc. ust as ar$"ets etc., are on"& words and $eanins, not different fro$ o"d, so a"so
is the $aica" i""usion of the cos$os etended & the su!re$e ein.
he !erceived ein inside the visi"e wor"d is ca""ed ondae, in the asence -disso"ution of the visi"e,
he is rea"iIed. hat is ca""ed the visi"e is the !roection "ike, Ehe universe is &ou, and #B. he i""usion ofthe wor"d is s!read on"& & the $ind as "on as it ha!!ens, this is no "ieration.
Ad%aita Vedanta in /ir%A/a panis6ad
53. hen the rea"it& of rah$an shines in the se"f there is the annihi"ation of the !heno$ena" wor"d
which is enve"o!ed & the !ower of Shiva -7a&aF si$i"ar"& the urnin of the eistence or non+eistence
of the areate of the causa", sut"e and ross odies.
&4$
Ad%aita Vedanta in a6AnArAya/a panis6ad
e"erred By :6ri Adi :6an+ara6arya in 6is Bra6masutra B6asya
I#2$ 86at in 6i6 all t6is uni%erse e7ists toget6er and into 6i6 it dissol%es. 86at in 6i6 all t6e gods remain
enoying t6eir respeti%e poers 86at ertainly is 6ate%er t6at 6as &een in t6e past and 6ate%er indeed is to
ome in t6e "uture. 86is ause o"
t6e uni%erse, -raapati, is supported &y @is on imperis6a&le nature desri&ed as a&solute et6er.
I#3$ @e &y 6om t6e spae &eteen 6ea%en and eart6 as ell as t6e 6ea%en and t6e eart6 are en%eloped. @e &y6om t6e sun &urns it6 6eat and gi%es lig6t, and @e 6om t6e sages &ind in t6e et6er o" t6eir 6earts (it6 t6e
string o" meditation), in 6om 86e Imperis6a&le ne all reatures a&ide.
I#4#'$ rom 6om t6e reatri7 o" t6e orld, -ra+riti, as &orn, 6o reated in t6e orld reatures out o" elements
VI#3. -ossessing a "orm as one ust &orn (i.e. unlad), una""eted &y t6e pairs (o" opposites, su6 as 6eat and old,
pleasure and pain), aepting not6ing (e7ept &are sustenane), ell esta&lis6ed in t6e pat6 o" t6e trut6 o"
Bra6man, o" pure mind, reei%ing alms into t6e mout6 (literally into t6e %essel o" t6e &elly) at t6e presri&ed 6ourin order to sustain li"e, &eoming e5uanimous at gain or loss (o" alms), s6eltering 6imsel", it6out an a&ode (o"
6is on), in an unoupied 6ouse, a temple, a lump o" (tall) grass (or a 6eap o" stra), an ant6ill, t6e s6ade o" a
tree, a potterOs 6ut, a ottage 6ere sared "ire is +ept, sandy &an+ o" a ri%er, a mountain t6i+et or a%ity, a
6ollo in a tree, t6e %iinity o" a ater "all or a piee o" lean groundR ma+ing no e""orts (in any +ind o" gain"ul
ati%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 eradiation o" t6e good and &ad +arman, (t6e sage) "inally gi%es up 6is &ody in t6e state o"
renuniation (su6 a sage) is indeed a -arama6amsa. 86us (ends) t6e panis6ad.
Ad%aita Vedanta in udgala panis6ad
III
86e single od &eoming manyR un&orn, is &orn as many. 86e Ad6%aryus ors6ip 6im as Agni. 86is as Gaus
unites e%eryt6ing. 86e :ama%edins ors6ip as :aman. All is esta&lis6ed in 6im. 86e serpents meditate on 6is as
poison. 86e +noers o" sna+e#lore as sna+e, gods as energy, men as ealt6, emons as agi, t6e manes as
t6e si7 trans"ormations is t6e Bra6man. 86e t6ree miseries are Ad6yatmi+a (&ody disease), Ad6i&6auti+a
(ro&&ers, ild animals et.,) and Ad6idai%i+a (rains et.,). 86ey relate to agents, ation and e""etR +noer,
+noledge and t6e +nonR e7periener, e7periene and t6e e7periened. 86e si7 layers are s+in, "les6, &lood,
&ones, tendons and morro. 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, grot6, 6ange, deline and destrution. 86e si7
a%es are 6unger, t6irst, sorro, delusion, old age and deat6. 86e si7 delusions are a&out "amily, lineage, lass,
aste, stations (as6rama) and "orms. 86roug6 ontat it6 t6e supreme spirit &eomes t6e ;i%a 6e is none ot6er.
Ad%aita Vedanta in Aruni (Aruneyi) panis6ad
3. Verily I am Bra6man, t6e :utraR t6e :utra is Bra6man "or It originates (t6e osmos)R I mysel" am t6e sutra
&eause I am a man o" realisation t6e ise one 6o 6as realised t6is s6ould gi%e up 6is triple 6oly t6read. PI
6a%e renouned, I 6a%e renouned, I 6a%e renounedj uttering t6is t6rie 6e s6ould delare Prom me t6ere is
no "ear (in ord, t6oug6t, or deed) to any &eing, "or "rom me e%eryt6ing 6as proeededj. ttering t6e antra
P86at art my "riend, so protet me ("rom os, serpents, et.), t6ou art strengt6 and my "riend, in all seen andunseen danger t6ou art t6e 86under o" t6e !ord o" t6e ni%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 ere mediine, aye, as i" it ere mediine. are"ully guard
(o6, ye all 6o are onerned) your 6astity (in t6oug6t, ord and deed), non#inury, non#aeptane 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 panis6ad
I#4. /e7t t6e supreme :el", t6e imperis6a&le, @e is to meditated on it6 (t6e 6elp o") t6e Gogi steps, &reat6ontrol, it6draal (o" sense organs), "i7ation (o" mind), ontemplation and onentration, @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 on and not +non. @e is not &orn, does not die, does not dry, is not etted, not &urnt, does
not trem&le, is not split, does not seat. @e is &eyond t6e gunas, is spetator, is pure, partless, alone, su&tle,
II#1C. o%ed a little, 6it6er and t6it6er, &y t6e %ital &reat6, (t6at &ody) is &orne li+e a piee o" tim&er, up and
don, &y t6e "lood aters.
II#19#20. By "ate is t6e &ody &orne into onte7ts o" e7perienes at appropriate times. (n t6e ontrary) 6e 6o,
gi%ing up all migrations, &ot6 +noledge and un+noa&le, stays as t6e pure un5uali"ied :el", is 6imsel" t6e
mani"est :6i%a. @e is t6e &est o" all Bra6man#Fnoers. In li"e itsel" t6e "oremost Bra6man#Fnoer is t6e e%er
"ree, 6e 6as aomplis6ed 6is >nd.
II#21. All adunts 6a%ing peris6ed, &eing Bra6man 6e is assimilated to t6e non#dual Bra6man, li+e a man 6o,
it6 (appropriate) apparels, is an ator and it6out t6em (resumes 6is natural state),
II#22(a). In t6e same ay t6e &est o" Bra6man#Fnoers is alays Bra6man alone and none else.
II#22(&)#23. ;ust as spae &eomes spae itsel" 6en t6e (enlosing) pot peris6es, so, 6en partiular ognitions
are dissol%ed, t6e Bra6man#Fnoer 6imsel" &eomes not6ing &ut Bra6man, as mil+ poured into mil+, oil into oil,and ater into ater &eome (mil+, oil and ater).
II#24(a). ;ust as, om&ined, t6ey &eome one, so does t6e Atman#+noing sage in t6e Atman.
II#24(&). 86us disem&odied li&eration is t6e in"inite status o" Being.
II#2'. @a%ing on t6e status o" Bra6man, no longer is t6e Gogin re&orn, "or 6is ignorane#&orn &odies 6a%e all
&een onsumed &y t6e e7perimental +noledge o" Being as t6e :el".
II#2#2=(a). Beause t6at Gogin 6as &eome Bra6man, 6o an Bra6man &e re&orn < Bondage and li&eration, set
up &y aya, are not real in t6emsel%es in relation to t6e :el", ust as t6e appearane and disappearane o" t6e
sna+e are not in relation to t6e stirless rope.
II#2=(&). Bondage and li&eration may &e desri&ed as real and unreal and as due to t6e nesiene (onealment
o" trut6).
II#2C#29. Bra6man su""ers "rom no onealment 6atsoe%er. It is uno%ered, t6ere &eing not6ing ot6er t6an It (too%er It). 86e ideas, ]it isO and ]it is notO, as regards eality, are only ideas in t6e intellet. 86ey do not pertain to t6e
eternal eality. :o &ondage and li&eration are set up &y aya and do not pertain to t6e :el".
II#30. In t6e supreme 8rut6 as in t6e s+y, impartite, inati%e, 5uiesent, "laless, unstained and non#dual 6ere is
room "or (mental) onstrution <
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 metap6ysial trut6.
Ad%aita Vedanta in :ar%asara (:ar%a#sara) panis6ad
1. m. *6at is Band6a (&ondage o" t6e :oul) < *6at is o+s6a (li&eration) < *6at is A%idya (nesiene) < *6at is
Vidya (+noledge) < *6at are t6e states o" ;agrat (a+ing), :%apna (dreaming) , :us6upti (reamless sleep), and
t6e "ourt6, 8uriya (A&solute) < *6at are t6e Annamaya, -ranamaya, anomaya, Vinanamaya and Anandamaya
Understanding Advaita - Advaita Vedanta in Sarvasara Sarva-sara3 U"anis!ad
essation o" t6at (egoism) is o+s6a, li&eration. 86at 6i6 auses t6at egoism is A%idya, nesiene. 86at &y
6i6 t6is egoism is ompletely turned &a+ is Vidya, +noledge. *6en t6e sel", &y means o" its "our and ten
organs o" sense &eginning it6 t6e mind and &enignly in"luened &y t6e sun and t6e rest 6i6 appear outside,perei%es gross o&ets su6 as sound et., t6en it is t6e AtmanOs ;agrat (a+e"ul) state. *6en, e%en in t6e a&sene
o" sound et., (t6e sel") not di%ested o" desire "or t6em, e7perienes, &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 ati%ity, and t6ere is t6e a&sene o" di""erentiated +noledge, t6en is t6e AtmanOs state o" :us6upti
(dreamless sleep).
2. hen the essence of consciousness which $anifests itse"f as the three states, is a witness of the
states, -ut is itse"f devoid of states, !ositive or neative, and re$ains in the state of non+se!aration and
oneness, then it is s!oken of as the uri&a, the fourth. 86e aggregate o" t6e si7 s6eat6s, 6i6 are t6e
possessing t6e attri&utes o" t6ese "i%e groups, does not die out it6out t6e +noledge o" t6e e%er#attained :el".86at 6i6, oing 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 onsiousness 6i6 mani"ests itsel" t6erein is alled t6e
neither the !heno$ena" wor"d nor hat which is unknowa"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 aept
anyt6ing made o" gold or t6e li+e, 6e s6ould not 6a%e a &ody o" disiples, or aept ealt6. I" it &e as+ed 6at
6arm t6ere is in aepting t6em, (t6e reply is) yes, t6ere is 6arm in doing so. Beause i" t6e :annyasin loo+s at
gold it6 longing, 6e ma+es 6imsel" a +iller o" Bra6manR &eause i" t6e :annyasin tou6es gold it6 longing, 6e&eomes degraded into a 6andalaR &eause i" 6e ta+es gold it6 longing, 6e ma+es 6imsel" a +iller o" t6e Atman.
86ere"ore, t6e :annyasin must neit6er loo+ at, nor tou6 nor ta+e gold, it6 longing. All desires o" t6e mind ease
to e7ist, (and onse5uently) 6e is not agitated &y grie", and 6as no longing "or 6appinessR renuniation o"
atta6ment to sense#pleasures omes, and 6e is e%ery6ere unatta6ed in good or e%il, (onse5uently) 6e neit6er
6ates nor is elated. 86e outgoing tendeny o" all t6e sense#organs su&sides in 6im 6o rests in t6e Atman alone.
ealising PI am t6at Bra6man 6o is t6e ne In"inite Fnoledge#Blissj 6e rea6es t6e end o" 6is desires, %erily 6e
rea6es t6e end o" 6is desires.
Ad%aita Vedanta in Fai%alya panis6ad
# PBra6man 6i6 is t6e soure o" all, pure, "ree "rom sorro, &eyond t6oug6ts, unmani"ested, many#"ormed(in assoiation it6 t6oug6ts), auspiious, tran5uil, immortal, "ree "rom &eginning middle and end, non#dual,all per%asi%e, "ormless and onder"ul and 6i6 is onsiousness and ananda.j
# PBra6man 6i6 is t6e soure o" all, pure, "ree "rom sorro, &eyond t6oug6ts, unmani"ested, many#"ormed(in assoiation it6 t6oug6ts), auspiious, tran5uil, immortal, "ree "rom &eginning middle and end, non#dual,all per%asi%e, "ormless and onder"ul and 6i6 is onsiousness and ananda.j
1. 86at 6i6 is t6e :upreme Bra6man, t6e soul o" all, t6e great support o" t6e uni%erse, su&tler t6an t6esu&tle, and eternal t6at is t6ysel", and t6ou art 86at.
1=. P86at 6i6 mani"ests t6e p6enomena, su6 as t6e states o" a+e"ulness, dream and pro"ound sleep, I am
t6at Bra6manj realising t6us one is li&erated "rom all &onds.
1C. *6at onstitute t6e enoya&le, t6e enoyer, and t6e enoyment, in t6e t6ree a&odes di""erent "rom t6emall am I, t6e *itness, t6e -ure onsiousness, t6e >ternal ood.
19. In me alone is e%eryt6ing &orn, in me does e%eryt6ing rest, and in me is e%eryt6ing dissol%ed. I am t6atBra6man, t6e seondless.
20. I am minuter t6an t6e minute, I am li+eise t6e greatest o" all, I am t6e mani"old uni%erse. I am t6eAnient ne, t6e -urus6a and t6e uler, I am t6e >""ulgent ne, and t6e All#good.
21. *it6out arms and legs am I, o" unt6in+a&le poerR I see it6out eyes, and I 6ear it6out ears. I +no all,and am di""erent "rom all. /one an +no me. I am alays t6e Intelligene.
4ternal 9in%#
Verses and incidents from 5!and oga U"anis!ad, unda.a U"anis!ad, S!vetas!vatara U"anis!adand Aitarea U"anis!ad
scroll don to ?8!e U"anis!ads? , clic. on ?rom t!e U"anis!ads? 2(* "ages, &7( .3
Also read inter"reting u"anis!ads for furt!er details
Anot!er lin. !ic! !as lots of verses from man u"anis!adsis !tt"GGa.ri$ebs$comG#102Adv$!tm
Bou ill need to scroll don until ou see verses from U"anis!ads, starting from LAmritabinduU"anis!ad, verses 12-1&L
'onclu#ion
8!e more ou dig into s!astras, t!e more ou ill find t!e descri"tion and glories of bot! Saguna
and Nirguna /ra!man$ At some "laces %s!ara is glorified, !ile attributeless /ra!man is glorified at
ot!er "laces$ After carefull studing s!astras, i$e$ s!rutis u"anis!ads3 and Smrutis #itas3, one cancome to onl conclusion t!at #od is bot! it! form and formless and t!at Saguna and Nirguna
/ra!man are not different from eac! ot!er$ #od it! attributes re"resents Nirguna bra!man ;ust li.e
national flag, a small "iece of clot! re"resents entire countr$ An insult to National lag is an insult to
countr$ :ust li.e b touc!ing an one "art of bod, ou touc! !ole "erson, so b !aving dars!an of
#od %s!ara Saguna /ra!man3, ou are actuall touc!ing Nirguna /ra!man$
S!astras teac! us t!e unit of bot!, but e !umans fig!t over trivial differences, !ic! in realit are
not "resent$ 9et us not aste more time in reading s!astras to collect more "roofs it! an intention
to age a ar$ 9et?s read, understand, digest and a""l t!em in da-2-da life and in meditation and
attain mo.s!a, t!e destination for !ic! e !ave been given a rare !uman birt!$ 8ime is ver s!ort$
Das are "assing ver fast$ Besterda ill not return, time is ill ait for anone$ So t!e future is in
our !ands$ 9ets ma.e a "ro"er use of invaluable time and dedicate our selves to t!e first and t!e
foremost dut after getting !uman bod - Self ealiation$ 9et not t!is ver "ur"ose of getting birt!
in !uman bod be defeated$ %t ill be t!e defeat of our beloved 9ord, !o !ave decided and declared
b giving us birt! in !uman bod t!at - Bou deserve to be one it! me, Bou deserve Self ealiation,
Bou deserve to be free from ccle of birt!s ] deat!s and attain o.s!a$ Not for our sa.e, but for t!e
ver sa.e of our beloved /!agavan, let us selflessl, diligentl, sincerel and regularl ma.e
attem"ts for our salvation it! full fait! and it! total surrender, unconditional surrender is m
!umble "raer$ a e all move beond vaada-vivaada into t!e realm of trut! is m !umble "raer$
.oti-.oti "ranams and "rostrations to %s!ara, /ra!man, Param #urus, to all disci"les, devotees
and see.ers of trut!$
A Devotee of devotee$
Aum
%ndias"iritualit
iscellaneous
A re@uest to res"ected readers
6arlier, % !ave alas studied s!astras for m "ersonal "rogress$ /ut recentl, % too. time to searc!
to "rove somet!ing or to refute somet!ing$ Ultimatel, % am t!e loser, as after ears of "ractice %
started !en % as 1), no % am 713, % felt t!at % am sin.ing and t!ese t!oug!ts eat u" time in
meditation, !ic! is not a good sign$ +ad somebod attac.ed me, % ould not !ave bot!ered or
ould !ave @uic.l come out of it t!e net da$ /ut since it attac.s t!e ver "!iloso"! t!at %
"ractice it! full devotion, it !urts$ 8!e last t!oug!ts are t!e first t!oug!ts in meditation$ % do notant ot!ers to s"end time in neutraliing t!eir mind$ So % !ave it! evidence from S!astras, mainl
from #ita, !ic! is a saara essence3 of U"anis!ads$
re@uest is t!at "lease do not aste time in refuting or arguing$ %t ill onl increase ego$ 8!e
inner of debate is onl one 6#<$ After riting all t!ese, no % am relieved and can meditate freel
it!out disturbance$
%f someone believes t!at Eris!na is t!e greatest, t!en so be it, let !im s"end more and more time
it! !im$ 9et us advaitins .ee" t!in.ing on bra!man$ %f ou find inconsistencies in various "uranas
and contradicting vies, "lease ignore t!em$
e$g$ Purel for e"lanation
Srimad /!agavad !as 22 G 24 avatars$ %t !as /alrama but not 9aman$ %t !as budd!a, !o as not
Understanding Advaita - A re@uest to res"ected readers
a vais!nav or mabe even not a !indu$ :ust ignore it$ %t is not needed for "ersonal s"iritual grot!$
All "at!s are created b #od to cover men of different "ra.ruti$ All are rig!t in t!eir "lace$ or"ersonal "rogress, t!ere is no need to destro, delete, or al. over ot!er lines to ma.e ou line
su"erior$ All ou !ave to do is, it!out touc!ing t!e first line, ma.e our line bigger t!an first one$
A re@uest to %ndians
Please read in our mot!er tongue or in indian languages$ an times englis! translations, s"eciall
t!e ones !ic! are available on net suc.s$ Some ta.e Unreal as asata, some as mit!aa
sata true, "resent at all times
asata false, not "resent at all times li.e !orn of rabbit3
mit!a illusion, tem"orar, one !ic! is not true, but is e"erienced li.e sea-s!ell as silver3,
ater in desert, dream orld$ %t can also be defined as one !ic! is not "resent ever!ere at all
times$ e$g$ >a.ing state is true and real onl in a.ing state and not !en ou are in slee" and
dee" slee"$
% do not .no !ere to fit ?unreal?$ Probabl, m englis! is ver ea. 3
In B6aa o%indam, t6ere is a ord mud6a (मk ) used
ud6a is o"ten translated as "ool, some translate as you "ool, you rasal.
86e atual meaning o" ud6a is t6e one 6ose onsiousness is strongly em&edded in p6ysial &ody.
anot6er ord is ananya (अ(य ), 6i6 appears in ita.
अ(य J अ Q अ(य ananya J a Q anya
anya means di""erent
:o ananya means not di""erent
*ords li+e ?:upreme personality o" od6ead? and ?past times o" Fris6na? do not do ustie to t6e ords B6aga%an
and !ila, 6i6 6a%e indept6 meaning. B6aga%an (Is6ara) is endoed it6 upad6is.
% am not an aut!orit on s"iritualit, so m vies are "ersonal vies$ % do not intend to !urt an
fait! or belief sstem$ Please acce"t m a"ologies if % unintentionall did it$ 6vert!ing as ritten
from rig!t s"iritualit it! "ositive and calm mind$
A 8#m$e Re0#est: Ado"t 5ahi 5inda 5yaya
Paramac!ara as.s us to ado"t Nani Ninda Naa
The purpose o# ealting a parti!ular deity over the another is not to depre!iate the latter. Theunderlying idea is that a person $ho $orships his !hosen god has un#lin!hing #aith in him andbe!omes totally devoted to him. Su!h e!lusive devotion is !alled \ananyabhakti\. %he ideahere# howe"er# is not to re!ard other de"atas as inferior to one's own chosen deit&- an
eample of /nahi ninda n&a&a/.
8ar.a Sastra science of dialectics, logic and reasoning3 "ro"oses Yna!i ninda naZ to su""ort
oneOs t!eor$ #lorif our vie, but t!at doesnOt mean t!at t!e ot!er vie is flaed$>it! t!is naa, almost all contradictions can be neutralied, even amanu;as also at times ado"tt!is naa
Some @uotes from amanu;as, t!oug! t!e "erson re"resenting ma not be aut!entic, it reflectst!e "eace loving nature adn is! to neutralie contradictions and doubts$
Srimath &amayanam i# con#i*ere* mo#t authentic by our 0oor)acharya# an* only out ofNahi Nin*a Nyaya Srimat! amaana as com"ared against 8rivaimo!i in Ac!ara +rudaamb Sri Aagia Perumal Naanar$ urt!er, Sri Pillai 9o.ac!ara consisred LSrimad amaanaL anda!ab!arat!aL as more aut!entic t!an Puranas and beteen t!e 2,
Srimad amaana as considered even more aut!entic$ Bou mentioned about Simad amaanaand Sri amanu;a$ %n amanu;a Noortrand!adi, %t is mentioned t!at Sri amanu;a too. to !is!eart t!e inner meanings of Srimat! amaana$Padi .onda .eert!i, amaanam ennum$$$3
source
=okacharya anchasat Shloka <<
tvayi vilasati ra&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
ra&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,
Understanding Advaita - A +umble e@uest Ado"t Na!i Ninda Naa
kathamiva 9)anA': bha)ante - how will 9people: seek
anyam - another
dinakarabimbe sati - 3hen Sunlight is there
ke pradIpam vahanti - will anyone carry a lamp
1ya%hyana Saram:
%n t!is s!lo.a, Desi.an states t!at Pillai 9o.ac!arar is li.e a Sun com"ared to ot!ers$ Again, t!isis not to "ut don ot!er ac!aras, but to "raise 9o.ac!arar Lna!i nindA nAaL3$ %n oursam"rad!aam, our A!vars and Ac!aras !ave been called t!e Sun, because, ;ust as t!e Sunremoves t!e eternal dar.ness, t!e ere born and removed t!e internal dar.ness$ A!var iscalled Lva.u9a b!US!aNa b!As.araLC 8!irumangai A!var is called Llo.a divA.araLC amanu;a iscalled LrAmAnu;a divA.araL$ Desi.an sas t!at it! t!is Sun "resent, ! see. anone else
Sri Parasara /!atta used to sa t!at if one must see. refuge of our 9ord, among t!edasavat!ara,Vara!a is t!e most "erfect c!oice$ /ased on t!e Lna!i ninda naaL not denigratingot!ers3 !e is re"orted to !ave said atsa avat!ara is sea bound so it cant etricate us from t!esea of samsara$ Eoorma is itself "us!ed don into t!e sea b a mountain$ Nrisim!a is differentabove and belo t!e nec. so not to be resorted to$ Vamana too. over t!e t!ree orlds bstratagem of s!oing tin feet and t!en groing to gigantic "ro"ortions$ Parasurama as rage"ersonified$ ama/!attar?s favourite in fact\3 lost +is ife for ten mont!s$ /alarama as too fondof drin.ing$ Eris!na, +is ife Andal sas, as alas ling$ >e !aven?t seen Eal.i et$ So Vara!a,
!o it!out an s!amemanam illa "anri3 too. on t!e form of a boar and ;um"ed into t!e dirtsludge and broug!t out /!uma devi, is t!e one to be resorted to$ Similarl +e ill etricate usfrom t!e Lb!eemab!avaarnavodareL t!e bell of t!e dee" and dangerous ocean of eistence$
%t must be remembered t!at it as Vara!a Perumal !o gave t!e first guarantee t!at +e ouldsafel steer t!e "ra"anna to safet$ Vara!a c!arma slo.a
Stit!t!e manasi susast!e s!arire sat!io nara!$$$
LBe men if ou realise and remember it! all our !umors in !armon, t!at % am t!e 5osmos andUnborn !en ou are Lmens sana in cor"ore sanaL, t!en !en deat! is iminent and ou are li.eood and stone, % ill remember m b!a.ta, devotee, and ta.e !im to t!e !ig!est abode,"arama"ada$L
%t as t!is ver Vara!a !o taug!t t!e easiest a to attain +im to /!udevi$ S!e re"eated it tous !en S!e too. birt! as Peria!ar?s daug!ter, L8!oo!omai vand!u toomalar t!oovi t!o!udu,vainaal "adi mant!inaal c!int!it!u "o!a "iaium "u.ut!urvan ninavaium t!iinil t!oosaa.umL$ %f e come sanctfied, offering "ure floers, "a obeisance, sing it! our mout!s and t!in. inour minds, t!e "ast transgressions and t!ose t!at still stand ill disa""ear li.e cotton in a fire$
19. All t6ings "rom Bra6ma don to lumps o" grass are not6ing &ut unreal adunts. istint "rom t6e, see one?s
:el" e7isting as t6e immuta&le plenum. (e"er Vi%e+ 6udamani)
2=. pon realiKing t6e :el" t6at is impartite &liss as one?s on essene (t6ere "ollos) t6e sa%oring o" t6e timeless
&liss t6at is t6e :el", &ot6 e7ternally and internally.
2C. " deta6ment t6e "ruit is +noledge$ o" +noledge t6e "ruit is it6draal. >7periene o" :el" as &liss leads to
peaeR again, peae is t6e "ruit o" it6draal.
6andogya panis6ad
C.1. neOs present status o" material pleasure, t6e result o" oneOs pre%ious or+, ill e%entually &e %an5uis6ed&y time. :imilarly, alt6oug6 &y e7euting pious ati%ities one ill &e ele%ated to a 6ig6er status in t6e ne7t li"e,
t6at "uture situation ill also &e %an5uis6ed.
-ara Bra6ma panis6ad e7plains inner meaning o" sared t6read pnayana
Bra6min earing sared 86read # Internal and >7ternal
3. 86en to t6is realiKed person reality (i.e. true isdom) onstitutes t6e inner tu"t and sared t6read. 8o t6eBra6mana desirous o" li&eration is (alloed) t6e state o" t6e inard tu"t and sared t6read. 86e earing o"
e7ternally %isi&le tu"t and sared t6read (is neessary) "or t6e 6ouse6olders engaged in rituals. 86e 6arateristi
o" t6e inard sared t6read is not learly %isi&le li+e e7ternal t6readR it is t6e union it6 reality inardly.
Goga 6udamani panis6ad e7plains H A and Bra6man
(-art o" t6e :amaVeda)
-ara Bra6man is m, is t6at 6i6 e7ists, 6i6 is lean, 6i6 is "ull o" isdom, 6i6 does not 6a%e any dra
&a+s, 6i6 is it6out stains, 6i6 annot &e desri&ed, 6i6 does not 6a%e &eginning or end, 6i6 is one
and only one, 6i6 is t6uriya, 6i6 e7ists in t6ings o" past, present and "uture and 6i6 ill ne%er get di%ided
at any time. rom t6at -ara Bra6man emerges -ara :6a+t6i (t6e "emale aspet). 86at is t6e soul 6i6 is sel"
Understanding Advaita - Boga 5!udamani U"anis!ad e"lains < G AU and /ra!man
resplendent. rom t6at soul arose t6e et6er. rom et6er arose ind. rom ind arose "ire. rom "ire arose ater
and "rom ater arose t6e eart6. 86ese "i%e elements are ruled &y t6e "i%e od6eads %iK. :adasi%a, >asara, udra,
Vis6nu and Bra6ma. Among t6em Bra6ma, Vis6nu and udra ould do t6e o& o" reation, up+eep anddestrution. Bra6ma is aasi, Vis6nu :at6%i and udra 86amasi. 86ey are t6us it6 t6ree di""erent properties.
=2.1
Among de%as Bra6ma arose "irst. Among t6ose 6o arose "irst, Bra6ma &eame t6e reator, Vis6nu t6e one 6o
up+eeps and !ord udra, t6e destroyer. Among t6em "rom Bra6ma arose orlds, de%as, men and t6ose in
&eteen t6em. rom 6im arose t6ose t6ings 6i6 do not mo%e. In ase o" men, t6e &ody is t6e uni"ied "orm o"
86e sound -rana%a is ontinuous li+e t6e "lo o" oil, and li+e t6e long sound o" t6e &ell. Its pea+ is Bra6man. C0
86at pea+ ould &e lit so &rilliantly, t6at it annot &e desri&ed &y ords. 86e great sa%ants "ind it out using t6eir
s6arp intellet. 86e one 6o +nos t6at, is onsidered as one 6o +nos Vedas. C1
86e P@amsa (san) mantraj, s6ines in t6e middle o" t6e to eyes. 86e letter :a is +non as Fe6ari 6i6 means
Pt6at 6i6 tra%els in t6e s+yj. It 6as &een deided t6at it is t6e ord P8am (you)j in t6e "amous Vedi saying,
P8at 8%am Asi (Gou are 86at)j. C2
It 6as &een deided t6at t6e letter P@aj 6i6 is t6e !ord o" all uni%erse is t6e ord 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 &eteen &irt6 and deat6 and t6e letter P@aj
as t6e sta&le od. 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 isnot tied &y egoism and is independent. C4
86e et6ereal lig6t 6i6 is Pomj is t6at At6ma in 6ose aspets stand t6e t6ree orlds B6u, B6u%a and :u%a and
also t6e plae 6ere t6ree gods moon, :un and "ire reside. C'
86e et6ereal lig6t 6i6 is Pmj, is t6at Atma in 6ose aspets stand Por+j 6i6 is t6e poer o"
Bra6ma,Pdesirej 6i6 is t6e poer o" udra and Pisdomj 6i6 is t6e poer o" Vis6nu. C
Beause m is t6e et6ereal lig6t, it 6as to &e pronouned &y ords, pratied &y t6e &ody and meditated upon &y
t6e mind. C=
86e one 6o goes on 6anting -rana%a 6et6er 6e is lean or unlean ill not &e atta6ed to t6e sins 6e does,
similar to t6e lotus lea" 6i6 ne%er gets et. CC
b:lo+as C9#102 are not a%aila&le.c
8el%e repetitions o" Pmj 6i6 is alled is a poora+a "olloed &y si7teen repetitions o" Pmj 6i6 is alled is
t6e Fum&6a+a and t6en ten repetitions o" Pmj 6i6 is alled e6a+a, is alled -ranayama. 103
I#i%#9$ 86ey say$ en t6in+, ]86roug6 t6e +noledge o" Bra6man e s6all &eome allO. *ell, 6at did t6at
Bra6man +no &y 6i6 It &eame all <
I#i%#10$ 86is (sel") as indeed Bra6man in t6e &eginning. It +ne only Itsel" as, ]I am Bra6manO. 86ere"ore It
&eame all. And 6oe%er among t6e gods +ne It also &eame 86atR and t6e same it6 sages and men. 86e sage
Vamade%a, 6ile realising t6is (sel") as 86at, +ne, ]I as anu, and t6e sunO. And to t6is day 6oe%er in li+e
manner +nos It as, ]I am Bra6manO, &eomes all t6is (uni%erse). >%en t6e gods annot pre%ail against 6im, "or 6e&eomes t6eir sel". *6ile 6e 6o ors6ips anot6er god t6in+ing, ]@e is one, and I am anot6erO, does not +no. @e
is li+e an animal to t6e gods. As many animals ser%e a man, so does ea6 man ser%e t6e gods. >%en i" one animal
is ta+en aay, it auses anguis6, 6at s6ould one say o" many animals < 86ere"ore it is not li+ed &y t6em t6at
men s6ould +no t6is.
II#iii#'$ /o 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 essene o" t6at 6i6 is su&tle, immortal, unlimited and unde"ined is t6is &eing t6at is in t6e
rig6t eye, "or t6is is t6e essene o" t6e unde"ined.
haavad >ita + :ndescructive rah$an and (reatino of :niverse.
L*it6out interior or e7teriorP (Bri6ad Aranya+a panis6ad 2.'.19),
LIt is %erily &eyond 6at is +non as also 6at is un+nonP (Fena panis6ad 1.3.),
and Šalled A+asa (t6e sel"#e""ulgent one)j (66andogya panis6ad C.14.1.)R
and also t6roug6 su6 :mrti te7ts as t6e "olloing$
LIt neit6er &orn nor diesP (B6aga%ad ita 2.20.),
LIt is not a""eted &y any&ody?s sinsP (B6aga%ad ita '.1'.),
L;ust as air is alays in t6e et6erP B6aga%ad ita 9..),
L86e indi%idual :el" s6ould &e regarded as t6e uni%ersal oneP (B6aga%ad ita 13.2.),
LIt is alled neit6er e7istent nor none7istentP (B6aga%ad ita 13.12.),
LAs t6e :el" is &eginningless and de%oid o" 5ualitiesP (B6aga%ad ita 13.31.),
L86e same in all &eingsj (B6aga%ad ita 13.2=.), and
L86e :upreme Being is di""erentj (B6aga%ad ita 1'.1=)
:oure$ pades6a :a6asri o" :ri Adi :6an+ara.
Snake-ro"e e.am"$e in Minor #"anishads
It is alays good to 5uote "rom panis6ads ommented &y Adi s6an+ara and ot6er pr%AArya#s. @oe%er, t6ereare many upanis6ads it6in 10C upanis6ads. t6ese are aepted &y Fan6i at6 and :6rigeri at6. 6oe%er t6e
study is optional and le"t to indi%idual. >mp6asis is priniple upanis6ads. 86is does not mean t6at ot6er
upanis6ads are o" little aut6ority or o" no use. t6ey are gems in t6eir on rig6t. :inere see+ers ill surely &ene"it
"rom t6em. !ets study some %erses "rom 10C upanis6ads.
Understanding Advaita - AA and Unrealit of t!e orld
Y:atyam &6aati 6i66aayaa darpa/e prati%im&a%at, tena 6itprati%im&ena tri%id6aa &6aati saa puna6j
As re"leted image is perei%ed as real in a mirror, in t6e same ay re"letion o" onsiousness in -ra+riti isperei%ed as real. (4=#4C) # :aras%ati a6asya panis6ad $
Vi+s6epa (por o" proetion ) and aa%arana (%eiling poer) are to poers o" AyA. 86e poer o" proetion
reates "rom lingade6a i.e. ;ee%aOs &ody to t6e 6ole uni%erse. 86e aa%ara/a poer o%ers (puts %eil upon) t6e
di""erene &eteen seer and seen and also t6e di""erene &eteen Bra6man and t6e orld.
*6en t6e re"letion o" onsiousness "alls on -ra+riti as t6e material ause, t6en in t6is orld t6e %yaa%6aari+
;ee%a omes into &eing. Beause it is imposed on onsiousness, it is also perei%ed as t6e itness. *6en t6e
aa%arana (%eiling poer o" AyA) i.e. ignorane (state 6en reality is o%ered) is remo%ed, t6e reality o"
di""erene is +non and t6e state o" ;ee%a6ood is destroyed.# :aras%ati a6asya panis6ad $
42#4' 86e di""erene &eteen ;ee%a and Is6%ara (od) is imagined due to AyA. In reality, t6e ;ee%a made o"
onsiousness is none &ut Is6a%ra itsel". 86e di""erene &eteen ;ee%a and Is6%ara is perei%ed due to
di""erenes in names and "orms. In reality, t6ere is no di""erene &eteen t6e to. I" t6ere ere real di""erene
&eteen t6e to t6en onsiousness "orms o" t6e &ot6 ould get %iolated. 86e di""erene seen &eteen one
onsiousness (Is6%ara) and t6e ot6er (;ee%a) is due to delusion. 86e non#di""erene o" onsiousness is a pro%en
"at &y logi and &y (e7periential) proo". 86ere"ore, &y +noing t6e non#di""erene in onsiousness man &eomes
"ree "rom delusion and su""erings and is esta&lis6ed as non#dual &liss"ul :6i%a alone. udra @ridayopanis6ad
To /eve$s of Tr#th
or, 6en t6ere is duality, as it ere, one sees anot6er `&ut 6en all 6as &eome ust 6is ‹tman, 6at ould one
see and t6roug6 6at< .. # Br. p. 4.'.1'
ull %erse is
IV#%#1'$ Beause 6en t6ere is duality, as it ere, t6en one sees somet6ing, one smells somet6ing, one tastes
somet6ing, one spea+s somet6ing, one 6ears somet6ing, one t6in+s somet6ing, one tou6es somet6ing, one
+nos somet6ing. (But) 6en to t6e +noer o" Bra6man e%eryt6ing 6as &eome t6e :el", t6en 6at s6ould one
see and t6roug6 6at, 6at s6ould one smell and t6roug6 6at, 6at s6ould one taste and t6roug6 6at, 6at
s6ould one spea+ and t6roug6 6at, 6at s6ould one 6ear and t6roug6 6at, 6at s6ould one t6in+ and t6roug6
Understanding Advaita - :ivan u.ta and Vide!a u.ta in 8e;o /indu U"anis!ad
1. PI am 6idatma. I am -ara#Atma. I am t6e /irguna, greater t6an t6e great. ne 6o ill simply stay in Atman is
alled a ;i%anmu+ta.
2. @e 6o realises$ ] I am &eyond t6e t6ree &odies, I am t6e pure onsiousness and I am Bra6manO, is said to &e a
;i%anmu+ta.
3. @e is said to &e a ;i%anmu+ta, 6o 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 e7ept t6e ertitude ]I am Bra6manO only.
4#. @e is said to &e a ;i%anmu+ta 6o 6as not at all got t6e ]IO in mysel", &ut 6o stays in 6inmatra (a&solute
onsiousness) alone, 6ose interior is onsiousness alone, 6o is only o" t6e nature o" 6inmatra, 6ose
Atman is o" t6e nature o" t6e all#"ull, 6o 6as Atman le"t o%er in all, 6o is de%oted to &liss, 6o is
undi""erentiated, 6o is all#"ull o" t6e nature o" onsiousness, 6ose Atman is o" t6e nature o" pure
onsiousness, 6o 6as gi%en up all a""inities ("or o&ets), 6o 6as unonditioned &liss, 6ose Atman is tran5uil,
6o 6as got no ot6er t6oug6t (t6an Itsel") and 6o is de%oid o" t6e t6oug6t o" t6e e7istene o" anyt6ing.
=#11(a). @e is said to &e a ;i%anmu+ta 6o realises$ ]I 6a%e no 6itta, no Budd6i, no A6am+ara, no sense, no &ody
at any time, no -ranas, no aya, no passion and no anger, I am t6e great, I 6a%e not6ing o" t6ese o&ets or o"
t6e orld and I 6a%e no sin, no 6arateristis, no eye, no anas, no ear, no nose, no tongue, no 6and, no
a+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, 6o realises$ ]All t6is is not mind, I 6a%e no time, no spae, no o&et,
no t6oug6t, no :nana (&at6ing), no :and6yas( untion#period eremonies), no deity, no plae, no sared plaes,
no ors6ip, no spiritual isdom, no seat, no relati%e, no &irt6, no spee6, no ealt6, no %irtue, no %ie, no duty,
no auspiiousness, no ;i%a, not e%en t6e t6ree orlds, no sal%ation, no duality, no Vedas, no mandatory rules, no
pro7imity, no distane, no +noledge, no serey, no uru, no disiple, no diminution, no e7ess, no Bra6ma, no
Vis6nu, no udra, no moon, no eart6, no ater, no Vayu, no A+asa, no Agni, no lan, no !a+s6ya (o&et aimed at),
no mundane e7istene, no meditator, no o&et o" meditation, no ans, no old, no 6eat, no t6irst, no 6unger, no
"riend, no "oe, no illusion, no %itory, 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, enoyed or remem&ered, no enoyment, no
desire, no Goga, no a&sorption, no garrulity, no 5uietude, no &ondage, no lo%e, no oy, no instant oy, no
6ugeness, no smallness, neit6er lengt6 nor s6ortness, neit6er inrease nor derease, neit6er Ad6yaropa (illusory
attri&ution) nor Apa%ada (it6draal o" t6at oneption) , no oneness, no manyness, no &lindness, no dullness,no s+ill, no "les6, no &lood, no lymp6, no s+in, no marro, no &one, no s+in, none o" t6e se%en 6atus, no
6iteness, no redness, no &lueness, no 6eat, no gain, neit6er importane nor non#importane, no delusion, no
perse%erane, no mystery, no rae, not6ing to &e a&andoned or reei%ed, not6ing to &e laug6ed at, no poliy, no
religious %o, no "ault, no &eailments, no 6appiness, neit6er +noer nor +noledge nor t6e +noa&le, no :el",
Understanding Advaita - :ivan u.ta and Vide!a u.ta in 8e;o /indu U"anis!ad
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 6o 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 on ill, I an see mysel" t6roug6mysel", I reign 6appy in t6e +ingdom o" Atman and enoy in mysel" t6e &liss o" my on AtmanO.
32. @e is a ;i%anmu+ta 6o is 6imsel", t6e "oremost and t6e one undaunted person 6o is 6imsel" t6e lord and
rests in 6is on :el".
Videha 7ukta
33. @e is a Vide6amu+ta 6o 6as &eome Bra6man, 6ose Atman 6as attained 5uiesene, 6o is o" t6e nature
o" Bra6mi &liss, 6o is 6appy, 6o is o" a pure nature and 6o is a great ouni (o&ser%er o" silene).
34#3=. @e is a Vide6amu+ta 6o remains in 6inmatra alone it6out (e%en) t6in+ing t6us$ ]I am all Atman, t6e
Atman t6at is e5ual (or t6e same) in all, t6e pure, it6out one, t6e non#dual, t6e all, t6e sel" only, t6e &irt6less
and t6e deat6less I am mysel" t6e undeaying Atman t6at is t6e o&et 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 6o 6a%ing a&andoned t6e t6oug6t$ ]I alone am t6e Bra6manO is "illed it6 &liss.
39#4=(a). @e is a Vide6amu+ta 6o 6a%ing gi%en up t6e ertainty o" t6e e7istene or non#e7istene o" all o&ets is
pure 6idananda (t6e onsiousness#&liss), 6o 6a%ing a&andoned (t6e t6oug6t)$ ]I am Bra6manO (or) ]I am not
Bra6manO does not mingle 6is Atman it6 anyt6ing, any6ere or at any time, 6o is e%er silent it6 t6e silene o":atya, 6o does not6ing, 6o 6as gone &eyond unas, 6ose Atman 6as &eome t6e All, t6e great and t6e
puri"ier o" t6e elements, 6o does not ognise t6e 6ange o" time, matter, plae, 6imsel" or ot6er di""erenes,
6o does not see (t6e di""erene o") ]IO, ]t6ouO, ]t6isO, or ]t6at O, 6o &eing o" t6e nature o" time is yet it6out it,
6ose Atman is %oid, su&tle and uni%ersal, &ut yet it6out (t6em), 6ose Atman is di%ine and yet it6out e%as,
6ose Atman is measura&le and yet it6out measure, 6ose Atman is it6out inertness and it6in e%ery one,
6ose Atman is de%oid o" any :an+alpa, 6o t6in+s alays$ ]I am 6inmatra, I am simply -aramatman, I am only
o" t6e nature o" spiritual isdom, I am only o" t6e nature o" :at, I am a"raid o" not6ing in t6is orldO, and 6o is
it6out t6e oneption o" e%as, Vedas and sienes, ]All t6is is onsiousness, et.,O and regards all as %oid.
4=(&)#4C. @e is a Vide6amu+ta 6o 6as realised 6imsel" to &e 6aitanya alone, 6o is remaining at ease in t6e
pleasure#garden o" 6is on Atman, 6ose Atman is o" an illimita&le nature, 6o is it6out oneption o" t6e
small and t6e great and 6o is t6e "ourt6 o" t6e "ourt6 state and t6e supreme &liss.
49#'3(a). @e is a Vide6amu+ta 6ose Atman is nameless and "ormless, 6o is t6e great spiritual isdom o" t6e
nature o" &liss and o" t6e nature o" t6e state &eyond 8urya, 6o is neit6er auspiious nor inauspiious, 6o 6as
Understanding Advaita - :ivan u.ta and Vide!a u.ta in 8e;o /indu U"anis!ad
Goga as 6is Atman, 6ose Atman is assoiated it6 Goga, 6o is "ree "rom &ondage or "reedom, it6out una or
non#una, it6out spae, time, et., it6out t6e itnessa&le and t6e itness, it6out t6e small or t6e great and
it6out t6e ognition o" t6e uni%erse or e%en t6e ognition o" t6e nature o" Bra6man, &ut 6o "inds 6is spirituale""ulgene in 6is on nature, 6o "inds &liss in 6imsel", 6ose &liss is &eyond t6e sope o" ords and mind and
6ose t6oug6t is &eyond t6e &eyond.
'3(&)#'4. @e is said to &e a Vide6amu+ta 6o 6as gone &eyond (or mastered 5uite) t6e modi"iations o" 6itta,
6o illumines su6 modi"iations and 6ose Atman is it6out any modi"iations at all. In t6at ase, 6e is neit6er
em&odied nor disem&odied. I" su6 a t6oug6t is entertained (e%en), "or a moment, t6en 6e is surrounded (in
t6oug6t) &y all.
''#2. @e is a Vide6amu+ta 6ose e7ternal Atman in%isi&le to ot6ers is t6e supreme &liss aiming at t6e 6ig6est
netar, o" t6e nature o" t6e t6ree periods o" time, &ut it6out t6emR 6ose Atman is entire and non#measura&le,
&eing su&et to proo" t6oug6 it6out proo"R 6ose Atman is t6e eternal and t6e itness, &ut it6out eternality
and itnessR 6ose Atman is o" t6e nature o" t6e seondless, 6o is t6e sel"#s6ining one it6out a seond, 6oseAtman annot &e measured &y Vidya and A%idya &ut it6out t6emR 6ose Atman is it6out onditionedness or
unonditionedness, 6o is it6out t6is or t6e 6ig6er orlds, 6ose Atman is it6out t6e si7 t6ings &eginning
it6 :ama, 6o is it6out t6e 5uali"iations o" t6e aspirant a"ter sal%ation, 6ose Atman is it6out gross, su&tle,
ausal and t6e "ourt6 &odies and it6out t6e Anna, -rana, anas and Vinana s6eat6sR 6ose Atman is o" t6e
Understanding Advaita - :ivan u.ta and Vide!a u.ta in 8e;o /indu U"anis!ad
nature o" Ananda (&liss) s6eat6, &ut it6out "i%e s6eat6sR 6ose Atman is o" t6e nature o" /ir%i+alpa, is de%oid o"
:an+alpa, it6out t6e 6arateristis o" t6e %isi&le or t6e audi&le and o" t6e nature o" %oid, oing to uneasing
:amad6i, 6o is it6out &eginning, middle, or endR 6ose Atman is de%oid o" t6e ord -ranana, 6o is it6out
t6e idea ]I am Bra6manO, 6ose Atman is de%oid (o" t6e t6oug6t) o" ]t6ou artO, 6o is it6out t6e t6oug6t ]t6is is
AtmanO, 6ose Atman is de%oid o" t6at 6i6 is desri&ed &y m, 6o is a&o%e t6e rea6 o" any spee6 or t6et6ree states and is t6e indestruti&le and t6e 6idatma, 6ose Atman is not t6e one 6i6 an &e +non &y
Atman and 6ose Atman 6as neit6er lig6t nor dar+ness. :u6 a personage is a Vide6amu+ta.
C0#C1. !oo+ only upon AtmanR +no It as your on. >noy your Atman yoursel" and stay in peae. si7#"aed one,
&e ontent in your on Atman, &e andering in your on Atman and &e enoying your on Atman. 86en you ill
@ere is an e7erpt &eteen :ami Vi%e+ananda and 6is disiple (:6arat6andra 6a+ra%arti)
ne :ami Vi%e+ananda as reading t6e %olumes o" ?>nylopedia Britannia?. @is disiple assoiate
(:6arat6andra 6a+ra%arti), seeing t6ose tenty#"our %olumes, remar+ed, LIt is di""iult to master t6e ontents o"so many %olumes in one li"e.L @e did not +no at t6e time t6at t6e :ami 6ad already "inis6ed ten %olumes and
as reading t6e ele%ent6. L*6at do you mean<L said :amii. LAs+ me 6ate%er you li+e "rom t6ose ten %olumes
and I an tell you all a&out it.L 86e disiple, out o" uriosity, &roug6t don t6e &oo+s and as+ed :amii many
5uestions on di""iult and %aried topisHsu&ets, seleting one or to "rom di""erent %olumes. :ami
Vi%e+ananda not only replied ea6 orretly, &ut in many instanes 6e 5uoted t6e %ery language o" t6e &oo+sX
At an ot6er time, :ami Vi%e+ananda 6appened to turn t6e pages o" a &oo+ in 5ui+ suession ust &y loo+ing at
t6em one. 86e disiple as+ed as to 6at :amii as doing. :ami Vi%e+ananda replied, L*6y, I am reading t6e
&oo+.L 86e "ello as utterly surprised to see su6 an odd met6od o" reading t6e &oo+X 86en :ami Vi%e+ananda
e7plained ust as a 6ild reads e%ery letter o" a ord, most o" adults read a luster o" ords or a "ull sentene, LIan read paragrap6 to paragrap6LX 86us, t6ree glanes and t6e 6ole page used to &e readX
!ater 6e greatly emp6asiKed to ulti%ate poer o" mind in t6e "orm o" purity and onentration "or spiritual gains,
so also per"etion in many arts and studies in siene and ot6er &ran6es o" eduation.
It 6as to &e noted t6at prior to t6is on%ersation, t6e disiple as t6in+ing, Lespite 6is spare "ood and santy
sleep, :amii is %ery ati%e.
:riram :6arma A6arya
:ame as t6e ase it6 :riram :6arma A6arya. 86ose 6o li%ed in lose pro7imity it6 -t.:6riram :6arma
A6arya +no t6at 6e ould read t6roug6 multiple large te7ts in a s6ort span o" time and remem&er it all.
-t. :6riram :6arma A6arya rote !iterature greater t6an 6is on &ody eig6t. All 6is te7ts are sienti"i in
ontent and resear6 %alidated. @o as t6is possi&le in a time 6en internet as a&sent <
A&out :6riram :6arma it is ell +non t6at 6e did not +no >nglis6, yet 6en 6e used to rite, 6e ould 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
6i6 6e anted to &e re"erened in t6e artile 6e as riting. :u6 ere 6is Gogi poers.
86e ayatri -ariar "raternity it6 its more 3000 soial re"orm enters (:6a+ti#peet6s) are 6is greatest
ontri&utions to t6e modern orld.
@e translated t6e entire Vedi Vangmaya (4 Vedas, 10C panis6ads, 1C -uranas) in 6indi and aomplis6ed a "eat
o" writin $ore than 3000 ooks on a"" as!ects of "ife. (soure)
:ine :riram :6arma A6arya is relati%ely ne "igure &orn on 20t6 :eptem&er 1911 and %oluntarily s6ed 6isp6ysial s6eat6 on ayatri ;ayanti, 2nd ;une 1990, t6ere must 6a%e &een many "at "inders 6o ould 6a%e
spotted t6is laim o" riting o%er 3000 titles and translating Vedi Vangmaya. /o su6 o&etion is raised &y
anyone. Again, 6e not only did rite &oo+s, &ut as ati%ely spreading 6is mission all o%er t6e orld. :riram
:6arma A6arya 6ad li%ed "or C0 years >%en i" e ta+e one#t6ird (1H3rd) part o" 6is li"e, i.e. 2= years and or+s it
ould mean 1000 enters and 1000 titles. >%en i" e redue t6em to 6al", t6is ould mean '00 enters and '00
or+s in 2= years. Adi :6an+ara didnt rite ommentaries on %eda#s and -urA/a#s 6i6 are %oluminous or+s.
-rast6antrayi is mu6 s6orter as ompared to Veda#s and -urA/a#s. It s6ould &e noted t6at :riram :6arma
A6arya as not an a%atar. It is said t6at 4'0 or+s are attri&uted to :ri Adi :6an+ara6arya. rom a&o%e, e an
understand t6at su6 laim is not altoget6er &ogus and is %ery mu6 it6in t6e rea6 o" an a%atar, &e it a partial
Inarnation o" !ord a+s6inamurt6y, or :6i%a or &orn &y &lessings o" !ord :6i%a. 86is is not to say t6at all or+s
attri&uted to 6im are genuine. 86e attempt is &eing made t6at su6 a "eat is not un#a6ie%a&le.
*6en Valmi+i ursed a 6unter 6o +illed to lo%ing &irds, t6e urse ame in t6e "orm o" poetry. Valmi+i as not a
poet, &ut sine 6e as 6osen &y t6e supreme od to aut6or t6e great epi, amayana, 6e as gi%en t6is gi"t.
*6en t6e !ord ma+es us an instrument and entrusts us some or+, 6e ill also gi%e us a&ility to omplete t6e
tas+. :imilarly in ase o" Adi :6an+ara, 6e did not ant to enter into de&ates, 6e did not ant to spread ad%aita,
6e did not anted to rite ommentary on Bra6ma :utra, &ut it as upon t6e order o" !ord, one as !ord :6i%aand at anot6er time as B6aga%an Ved Vyas. It is it6 t6eir &lessings t6at Adi :6an+ara as a&le to "ul"ill t6eir
or+.
:ri ama+ris6na
:ri ama+ris6na as not learned in s6astras, 6oe%er 6is tea6ings in t6e "orm o" para&les and simple
instrutions are alays in line it6 s6astras. 86ey do not ontradit s6astras. FAn6i -arama6arya alls :ri
Understanding Advaita - Questioning Aut!enticit of or.s attributed to Adi S!an.ara
laymen an understand t6em. @ene 6e reated -ra+ara/a rant6as. I" pra+ara/a rant6a#s ere not neessary,
t6en 6e ould not 6a%e as+ed :ures6%ara6arya to ompose independent or+, 6i6 ame to &e +non as
/ai+armya :idd6i. In"at, "rom t6e e7ample o" :ures6%ara6aya, e an +no t6at e%en 6is uru Brot6ers
t6oug6ts t6at :ures6%ara6arya ould not do ustie in riting su&#ommentaries on Bra6ma :utras as earlier 6e
as a mimAmsa+a. In 6is %Arti+A#s 6e as re"uted arguments put "ort6 &y 6im as a mimAmsa+a. A"ter eading/ais6+armya :idd6i, Adi :6an+ara as %ery pleased and satis"ied it6 6is or+. I" a disiple an 6ange 6is
approa6, 6y an?t uru, speially 6en 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 inidents t6at lead 6im ompose 6ymms spontaneously to deities li+e anis6a
-an6a+am, !a+smi#/arasim6a stotra, et. -ra+ara/a rant6s li+e 8at%a Bod6, 6i6 is onsidered as %ery &asi,
t6en Atma Bod6 and later Vi%e+6udamani are onsidered e7tremeply important to understand ad%aita. 86ey
may not stritly "it into ?Bra6ma :Atya, ;agat it6ya? and ?/eti#/eti?, &ut /eti#/eit is not "or &eginners. 86at is 6y
e%en s6astras e7plain . An entire upanis6ad is dediated to e7plain . ost priniple panis6ad desri&e
. Aording to u+ti+a panis6ad, "or Fe%ala u+ti, only Andu+ya is enoug6. 86e importane o" an. p. is
inreased as auapada6arya 6as ritten +ari+a on it.
As a poet 6e 6as omposed many 6ymms and independent stotras.
It is not rite to onsider an Ad%aitin to &e stone 6earted and +eep sti+ing to ?Bra6ma :atya, ;agat it6ya?. rom
ad6i%iya :6an+ara ig%iaya, e an see many inidents 6i6 li+e Adi :6an+ara to ompose 6ymm on ods
and oddesses. As is done out o" re%erene and de%otion, t6e 6ymms may loo+ di""erent "rom 6is ore
p6ilosop6y, &ut 6ile 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, 6o desended on eart6 to re%i%e %edi d6arma
is an insult to 6im.
VAda, a"!a and Vitan9a
86e ord L%adaL itsel" is noadays rongly ta+en to mean stu&&ornly maintaining t6at one?s %ie is rig6t. As a
matter o" "at it truly means "inding out t6e trut6 &y eig6ing one?s %ie against one?s opponent?s. It as in t6is
manner t6at :an+ara 6eld de&ates it6 s6olars li+e andanamisra and it as only a"ter listening to t6e ot6er
man?s point o" %ie t6at 6e arri%ed at non#dualism as t6e ultimate 8rut6. Vada means an e76ange o" t6oug6ts,
not a re"usal to see t6e ot6er man?s point o" %ie. 8o maintain t6at one?s %ie o" a su&et is t6e rig6t one it6out
ta+ing into aount t6e opinion o" ot6ers is LalpaL, not %ada. 86ere is a t6ird attitude. It is to 6a%e no point o"
%ie o" one?s on and &eing ust ontrary$ it is alled L%itandaL.
:oure
!et us no try to understand 6at met6ods are used to determine aut6entiity o" attri&ution o" or+s attri&uted
&indu is a ommentary &y ad6usudan :aras%ati on dasaslo+i, manasollasa is ommentary &y
:ures6%ara6arya on a+s6inamurty stotra
• @istorial "ats relating to inidents in 6is li"e as mentioned in Adi s6an+araOs &iograp6ies li+e :an+s6epa
ad6a%iya ig%iay or AnanadgiriOs -rAina#:an+ara#%iaya
/atalia Isaye%aOs or+ is pu&lis6ed in a &oo+ titled :6an+ara and Indian -6ilosop6y "ound 6ere (re"er pg 101).
eading '#10 pages gi%es you an idea on t6e ay o" analysis. aor or+s are o" esterners 6o ust t6in+logially it6out meditating and so t6ey do not get proper insig6t.
8he de+facto standard ado!ted & westerners is to co$!are works with that on co$$entar& ased on
rah$a sutra, which the& conc"ude is undouted"& authentic work of Adi Shankara.I" any or+s appears
ontraditory to Bra6ma :utra &6asya &y any means, t6en it is reeted as unaut6enti. :adly, sine t6e or+
attri&uted &y Adi :6an+ara is laimed to &e o" du&ious aut6ority, t6e entire or+, it ?s p6ilosop6y, underlined
priniple and itOs ontent are reeted. Apart "rom Adi :6an+ara t6ere are many or+s &y later a6aryas 6i6
are %ery use"ul in understanding ad%aita li+e /ais+armya :idd6i o" :ures6ara6arya, -an6adasi and ;i%an
Understanding Advaita - Questioning Aut!enticit of or.s attributed to Adi S!an.ara
Brahma S#tra BhASya as de-fato Standard for om"arin orks
It is a "at t6at Bra6ma :utra is a top le%el te7t "or a %edantin and it is studied last a"ter mastering ita and
upanis6ads, 6ene t6e ommentary o" Bra6ma :utra is o" di""erent genre. -ra+arana grant6as are "or &eginners
6ene t6ey are ritten in di""erent genre in a di""erent ay. *6en it omes to 6ymms and poeti &eauty, t6e poetan 6ange 6is style o" riting. :ome or+s are &ased on 6istori "ats and onneted to 6is %arious &iograp6ies.
!ater e%en &iograp6ies are aused o" &eing orrupted. It may &e true t6at some &iograp6ies ritten &y later
a6aryas are orrupted, &ut ad6a%iya :6an+ara ig%iaya is onsidered as t6e most aut6enti e7tant &iograp6y
on Adi :6an+ara. >%en i" e ta+e into aount some interpolations 6ere and t6ere, not e%eryt6ing ritten a&out
Adi :6an+ara is rong.
Brief $ist of orks attri#ted to Adi Shankara
In t6e a&o%e onte7t "olloing or+s are said to &e genuine or+ o" Adi :6an+ara
Gneeds to e verifiedH
ommentaries$ onsidered Aut6enti1. ommentaries on 10 priniple panis6ads
2. B6aga%ad ita &6asya
3. Bra6ma :utra B6asya
4. Goga 8ArA%alI H Goga#sŽtra#&6sya#%i%arana # :u& ommentary on ommentary yog :utra B6asya &y Ved
Vyas on -atanaliO Gog :utra'. Ad6ytma#patala#%i%arana, :6ort ommentary on parts o" Apastam&a 6arma :utra (su&#ommentary on
t6e 6apter a&out inner atman)
. Vis6nu :a6asranama B6A:ya
=. ommentary on :anat#:uAtiya (o" a6a&6arata)
C. -rapan6sAra 8antra # /o one 6as 5uestioned t6e aut6entiity
ommentaries$ Aut6entiity ou&t"ul
1. B6A:ya on Ayatri antra, diso%ered &y :ami 6inmayananada in @imalayas
Understanding Advaita - Questioning Aut!enticit of or.s attributed to Adi S!an.ara
'."$anation for different ritin sty$e than Brahma S#tra BhASya
*6ile genuine en5uiry is elome, t6e intention &e6ind en5uiry is not alays no&le. :ometimes, it is t6e la+ o"
intelletual understanding &y s6olars, as none ould &e ompared to Adi :6an+ara in any terms, neit6er in
aut6ority, grammar, ompositions, riting style, as Adi :6an+ara 6ad mastered many arts, Vedas, 14 ado&es o"
+noledge, 6and, meter, et. Vi%e+6udamani 6as more t6an one 6and. Be"ore ea6 slo+a, 6and in 6i6 it is
supposed to &e sung is mentioned.
rom 6is &iograp6y, e +no t6at Adi :6an+ara mastered all arts, mantra Goga, Goga (su&#ommentary on
-atanali Gog :utras, ommentary &y Ved Vyasa), Ad%aita, Aata Vada, nyaya, mimamsa and ot6er 14 ado&es o"
+noledge. 8o interpret di""erent s6astras li+e imamsa and /yaya, one 6as to t6in+ on one le%el and 6ile
pratising antra Gog, one 6as ot adapt di""erent p6ilosop6y. *6ile interpreting Ad%aita nad Aata Vada, one 6as
ot rise to t6at le%el and tal+ "rom t6at standpoint. rom t6e e7amples o" ad6usudan :arasati, Appayya i+s6ita
and :rid6ar :ami, e an understand t6ey an tal+ o" &ot6 ad%aita and d%aita. any poets 6a%e sung on &ot6
d%aita and ad%aita.
@ene s6i"ting t6e le%els and approa6es 6i6 is re"leted in riting style is possi&le.
he different st&"e of writin in )rakarana ranths is ecause their !ur!ose is to e!"ain asic ter$s and
conce!ts of of advaita, which of course shou"d e written in eas& "anuae. :ine ea6 and e%ery person is
on d%aita, on pratial ground, 6ene neti#neti, t6e ore p6ilosop6y and aata %ada o" audapada6arya annot&e e7plained to a &eginner. @ene t6ings are to &e e7plained in a ay t6at a &eginner an understand. In t6is
onte7t, riting style 6anges and 6ene it is not "air or reasona&le to ompare t6e riting style o" a pra+arana
grant6 it6 t6at o" Bra6ma sutra &6asya. *6en it omes to poem, again it is altoget6er a di""erent su&et. @ene
standard met6od annot &e used. At times t6e 6ymms an not align it6 t6e ore p6ilosop6y, and 6ene t6e
aut6entiity is 5uestioned. 86e idea is to o%er all types o" people so t6at upon maturity, a see+er an turn
toards ad%aita. Adi :6an+araOs or+ as not only to rite ommentary and prea6 ad%aita. @is o& as to unite
India and ma+e people o" all +inds o" temperament to "ollo d6arma. 86is is re"leted in 6is "inal tea6ings and
6is ommentary on 8ai. p. 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$oted !anch&atna !ua and shan$ata. #n this atte$!t, one cannot e!ect achar&a to o aainst
Vedas.
86e reason "or 6oosing 10 upanis6ads to omment is un+non. nly Adi :6an+ara6arya +nos. As per my
understand and my study, 6i6 is admittedly %ery limited, I an say t6at one o" t6e reason is t6at all ten
upanis6ads, t6at a6arya 6ose to omment tea6es us traditional met6od o" ad6yAropa apa%Ada. *e 6a%e seen
Understanding Advaita - Questioning Aut!enticit of or.s attributed to Adi S!an.ara
e"erenes ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu:a6asranama
or personal e"erene, I 6a%e noted page num&ers o" Vis6nu :a6asranama # :6an+ar B6as6ya, @indi translation&y ita -ress, eprinted in 2013 (Vi+ram :am%at 209). -age num&ers o" t6e uploaded %ersion on sri&d maydi""er, as t6e %ersion uploaded is %ery old. any s6astras are 5uoted multiple times. I 6a%e not olleted ea6itation. At "e plaes I 6a%e also noted don %erse num&ers t6at I "ound o" interest.
Referenes (1omined)
/ot all may re"er 8ranslation &y ita -ress. @ene "or easy re"erene and oping, I 6a%e olleted all re"erenes in
list "orm.
1. !inga -urana
2. aruda -urana
3. :+anda -urana
4. Bri6ad /aradiya -urana (/arada -urana)
'. B6a%is6yottara or B6a%is6ya -urana
. @ari or @ari%amsa -urana p#-urana
=. Vis6nu 6arma or Vis6nu 6armotara -urana p#-urana
8ote* Valmi+i amayana is mentioned at least 3#4 times
Mahaharata
Sr$ No$ Name 0a"e No$
1 a!ab!arat Udog Parva 1( 4&
Vana Parva &) o.s!a D!arma )4 S!anti Parva )4 /!is!ma Parva *0 S!ravan Parva *7 22) Anu Parva 1)&$7* verse @uoted is different from todaOs version3 2&'
Sr$No$
Name0a"e
No$
Na!us! ad!ogati 47-44 a!ab!arat t!e fift! Veda (4 a!ab!arat is ritten b Ved Vasa )'
a!ab!arat 5om"osed b Eris!na Dvai"aana Veda Vasa, !o is an avatar
Understanding Advaita - Adi S!an.ara Preac!ed Smarta D!arma
Adi :6an+ara -rea6ed :marta 6arma
GetaH :nder (onstruction
Adi Shankara Preahed Smarta !harma
Some believe t!at Adi S!an.ara and t!e "resent advaitins are all S!aiva-s$ All & Advaita at!a-sear Vib!uti-s and dail "erform 5!andramaUleSvara Pu;A$ /ased on t!e commentaries onPrast!Antrai, man believe t!at Adi S!an.ara did not "reac! Smarta D!arma, as t!e ideolog isnot reflected in !is commentaries$ 8o add to it, man !mms attributed to !im, !ic! "raise ot!erdeities li.e Devi S!a.ti3, #anes!a, S!iva are considered of dubious aut!enticit$ <t!ers claimt!at Adi S!an.ara as a Vais!nava !o onl e@uated Vis!nu it! /ra!man$
8"icall, Adi S!an.ara as Vais!nava, S!aiva, S!a.ta all at a time b being an advaitin$ +e as
not eclusivel devoted to an one deit and did not "reac!ed ors!i"ing onl one deit$ So !eas neit!er a Vais!nava, nor S!aiva nor a S!a.ta$ 9ater on, e ill find reference from !is or.ssu""orting !is claim$
irst let us understand !o are smArta-s$
Smarta and Shanmata
smArta-s are /ra!mins !o follo Smriti-s$ Smriti-s are called as notes from memor$ >!at isbeing recalled from memor 8!e are Veda-s$ #reat is!i-s !o !ad mastered Veda-s noteddon from t!eir memor 1) Smriti-s$ Peo"le folloing in;unctions of Smriti-s are called SmArta-s$Peo"le folloing directl veda-s are called S!rauta-s$ Smriti-s deal it! moral and et!ical conduct,
!ave some rules t!at are to be folloed for "eaceful and !armonious living$ Since Smriti-s arederived from S!ruti-s veda-s3, t!e are considered as second in aut!orit$ Since t!e com"lveda-s, and are derived from t!em, SmArta-s too abide b Veda-s$ +ence an "ramAna evidenceof "roof3 found in eit!er Smriti-s or S!ruti-s, cannot be discarded or overloo.ed$
#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 o"inion t!at t!is sstem ofors!i" is being "racticed before t!e time of Adi S!an.ara$ Adi S!an.ara ma not be t!eoriginator of t!is sstem, but !e as definitel it?s "reac!er$ Adi S!an.ara as a :agadguru$ A*iShan%ara a**e* the #i4th *eity S%an*a to the fi)e to unite people all o)er In*ia$Wor#hippin" *eitie# i# calle* a# Shanmata$
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*$
>e !ave At!arvas!irs!a-s of all & deities, !ic! are a "art of At!arva veda$ %n At!arvas!irs!a-s
Understanding Advaita - Adi S!an.ara Preac!ed Smarta D!arma
eac! deit is eulogied as su"reme$
Panc!dev At!arvas!irs!a Sangra! "ublis!ed b #ita Press in Sans.rit-+indi is available !ere
>e !ave Purus!a Su.tam, Sri Su.tam, Sri udram and man ot!er !mms dedicated to differentdeities$
SmArtas ere all Advaitins according to Eanc!i Paramac!ara$ Advaita !as a "lace for all forms of#od and for all vedic "!iloso"!ies$ Adi S!an.ara !as acce"ted all u"to a "oint and t!en as.ed usto rise above it, as it is not t!e final destination$ %t is said t!at Adi S!an.ara did not create anne sam"radAa$ +ence calling !is "!iloso"! and S!an.ara?s Advaita ould not be correct$ 8!ereason 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. :ine Is6%ara 6as reated ours and many ot6er orlds, e 6a%e to
6um&ly respet 6is reation. 8o go%ern 6is reation, 6as gi%en aut6ority and poer to ertain de%atA#s. !ord
6as t6e supreme !ord 6as re%ealed us %eda#s, 6i6 are 6is &reat6 and 6as as+ed us to ors6ip de%atA#s and
o""er o&lations to t6em in a ay and "orm t6at are aepta&le to t6em. It is our duty to respet de%atA#s 6o are
a superior rae t6an us, 6umans. *6ile per"orming %edi yagna#s, e 6a%e to in%o+e Agni de%a (ire !ord), 6o
t6en ill ta+e our o&lations to all ot6er de%atA#s and t6e 8rinity. It is ustomary to in%o+e "irst !ord a/es6a
&e"ore starting any yagna to remo%e t6e o&stales. I" e argue t6at !ord Fris6na or !ord :6i%a is t6e !ord o" all
and not6ing is &eyond 6is apaity to grant us 6at e need and t6ere is not6ing t6at 6e annot gi%e, so I ill
only and only ors6ip &y &elo%ed !ord. I" I argue in t6is ay, t6en e%en t6oug6 I am te6nially rig6t, e 6a%e to
respet t6e reation o" !ord and 6a%e to or+ in a ay t6at 6e ants us to or+. e%ata#s 6elp us maintain
eosystem. It is &y t6eir grae t6at e get suita&le limate, suita&le rain and seasons. *e 6a%e not rea6ed inner
purity to an e7tend t6at our uru t6in+s us "it "or +arma#sanyAsa. @ene e 6a%e to +eep "olloing %eda#s and
ors6ip de%atA#s and o""er our o&lations to t6em. :ome say it is a sin to ors6ip anya#de%atA. I ould not agree
it6 t6is. Agreeing ould mean an insult to our &elo%ed !ord, as e%eryt6ing or+s aording to 6is ill. A"ter
gaining inner purity, upanis6ads as+s us to renoune +Amya +arma i.e. renoune agni meaning %edi rig6ts.
*e s6ould not "orget t6at ita is a o+s6a :A:tra and not d6arma :A:tra. @ene ita also as+s us to renoune all
+arma#s and duties and surrender to t6e !ord. But t6is upades6a is gi%en in 6apter 1C, 6i6 is o+s6a :anyAsGga (B 1C.). As t6e name suggests and "rom t6e ommentary o" our A6Arya, e +no t6at one 6as to
renoune %edi rites. *e also 6a%e to renoune d6arma (rig6teousness, meritorious deeds) and a#d6arma (rong
deeds, sin"ul deeds). B6aga%an in B =.3 says # Among t6ousands o" men, one per6ane stri%es "or per"etionR
e%en among t6ose suess"ul stri%ers, only one per6ane +nos e in essene (tat%a). @ene e an onlude
t6at only a "e 6a%e su6 inner purity to renoune %edi rites and &eome sanyAsin#s, rest all 6a%e to per"orm
%edi rites and "ollo d6arma.
!et us no ontinue to understand 6o Adi :6an+ara as.
olloing are t!e ords of Eanc!i Paramac!ara in t!e sections - Adi S!an.ara /!agavad"adaas not a S!aiva G Vais!nava
Adi Shankara Bhaavad"ada as not a Shaiva, nor a Vaishnava, nor aShakta
Eanc!i Paramac!ara !as given us t!e e"lanation of Advaita and SmArta D!arma$ Please visitt!e belo lin. for more details
San.ara Sam"radAam
8!oug! t!e entire riteu" is ver useful, articles related to our to"ic are found on "ages Page 17and 14
smArta - a P*r5a vaidika dharma
8o continue t!e above discussion, onl a SmArta d!arma or sam"radAa is "UrNa v6dic d!arma,as it does not denigrate an ot!er deites to claim t!e su"remac of t!e c!osen deit$
Please find some notes in brief$ <riginal content is found on t!e same source, i$e$ S!an.araSAm"radAa, "age 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 cannot 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#$
% don?t sa t!us$ %t is rong, if % sa so$ %t ma a""ear as t!oug! %?m tal.ing @uite !ig! of it,because it is m sam"rad!Aam$ 8!erefore, t!is is not m o"inion$
)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#$ %n t!e anusAsana "arvA of /!arat!am a!ab!arata,!en +e lists out t!e names of five mat!ams, t!at ere in eistence from time immemorial,t!roug! /!%s!ma "it!Ama!ar, +e sas,
Understanding Advaita - Adi S!an.ara Preac!ed Smarta D!arma
arAd!ana for all d6vat!As$ 8!e triad of .arma- b!a.t!i- gAna also is t!ere Fin t!e v6dicreligionH$ 8!e sc!ool of t!oug!t !ic! does t!e "!iloso"!ical researc!, t!e San.!A, is also a"art of t!at$ 6ven t!e <ga sAd!ana is a "art of v6dic d!AanA$ All t!ese t!ings do eist in t!esmArt!A sam"rad!Aam also, !ic! as re;uvenated b our Ac!ArAl$
%n or.s suc! as SivAnand!a la!ari, Sound!ara la!ari and s!at"at!% st!<t!ram !ic! isaddressed toards sr% a!A vis!nU, even our advait!a Ac!ArAl !as acce"ted dvaitA andvis!istAdvait!a at different levels$ %n +is ?<ga t!ArAvali?, +e !as com"letel elaborated t!enuances of Pat!an;ala <ga$ Also, +e !as mentioned t!e tent four ?t!at!vAs? of sAn.!A, atman "laces, in +is b!As!As$
<ut of t!e five Fsc!oolsH mentioned b VAsar Veda Vasa, t!e 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, onlySi)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 1e*a 1ya#aU wa# of the opinion that the#e two #chool# arenon-)*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 #eparatemention a# pAncharAthram, pA#hupatham$ San.!am is a mere "!iloso"!ical s"eculationt!at!va-vAd!am3 onl$ %n t!at, t!ere is neit!er .armAC nor b!a.tiC nor an means to t!ee"erience of gAna$ 8!oug! <gA is a sc!ool !eld in ver !ig! esteem, t!ere is no sco"e forvaid!%.a u"AsanA and .arma in it$ 6ven it! regards to gAna, t!ere is not so muc! cleare"osition about t!e ?"aramAt!ma t!at!vam?, as it is in u"anis!ads$
As t!ese four sc!ools are ?a"Urnam? in one a or t!e ot!er, +e !as distinguis!ed t!em from t!ecom"lete "Urna3 v6dA Fmat!amH, !ic! "ossesses all t!e F"ositiveH as"ects of t!esesc!ools, b naming t!em se"aratel$
Notes:
1$ >ords in s@uare /rac.ets are t!at of t!e translator2$ >ords in curl /rac.ets are of t!e aut!or of t!is ebsite$
Adi S!an.ara in !is #ita /!ASa 1)$41 sas t!at varNa is b guNa but guNa is in!erited b birt!$8!is is t!e o"inion of Vais!nava Ac!ara-s li.e AmAnu;a, S!reed!ar Svami, etc$ +ence it is not"ossible t!at Adi S!an.ara ould !ave betraed !is on svad!arma$ 6ven after ta.ing sanAsa,Adi s!an.ara ould never denigrate S!iva and consider !im as ?;iva? as some Vais!nava-s are oft!e o"inion$
>e .no t!at Ac!Ata !as commented on 8ai$ U"$ 1G11 about ?satam vada, d!arma cara?$ >ords
of great Ac!Ara cannot be mere "!iloso"!$ 8!e live t!e ver life t!e "reac!$ +ence it is
illogical to sa t!at Adi S!an.ara did not consider S!iva as Su"reme /ra!man$
Understanding Advaita - Adi S!an.ara Preac!ed Smarta D!arma
But 6o an attri&utes 6i6 are generally related to :6i%a &e onsidered ast6at o" Vis6nu, one may as+.
*6ile I am not a sans+rit s6olar, let us try to understand t6e reason &e6ind su6 interpretations.
86e reason is :ans+rit and /iru+ta. /iru+ta means le7ion. It gi%es deeper meaning to a ord &y "urt6er splitting
it. ne ord in :ans+rit an 6a%e more t6an one meaning. Anot6er "ator is 6et6er a ord 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 ord ?Vis6nu?
86e ord Vis6nu, 6i6 aording to t6e men o" learning, is rooted in ?Vi? 6i6 means ?All -er%ading?. Vis6nu is
t6e one 6o is all per%ading. 86is is t6e meaning o" t6e ord ?Vis6nu?. *6en t6e ord ?Vis6nu? is ta+en as
ommon noun, it is ust a 5uality, 6i6 is ?All -er%ading?. @ene, :6i%a an &e alled as Vis6nu. But 6en t6eord ?Vis6nu? is &eing addressed to a person i.e. deity Vis6nu, 6i6 6as a partiular "orm li+e 6olding sudars6an
6a+ra, mae, or one 6o is !a7mi#pati, et, 6en it 6as to &e ta+en as a proper noun. I" e ta+e !a7mi#pati as
ommon noun i.e. a general name, e an de%ie anot6er meaning. !a7mi means ealt6. *6at is ealt6< It an
&e money or 5ualities or spiritual 5ualities or %edi +noledge. -ati means master or a sami, t6e one 6o is t6e
ontroller. @ene e an ta+e !a7mi#pati as t6e one 6o ontrols t6e ealt6. i.e. t6e gi%er or &estoer o" ealt6
(;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 usti"ied<
As per Fan6i -arama6arya, Adi :6an+ara says t6at t6e o& o" ommentator is to gi%e larity to t6e %erse and
s6ould e7plain in a proper ay it6out tisting ords.
86is is not to say t6at t6e 6ere%er :6i%a or Vis6nu is used, it alays means !ord :6an+ara it6 matted lo+s or
13.23 @e 6o is t6e *itness, t6e -ermitter, t6e :ustainer, t6e >7periener, t6e great !ord, and 6o is also spo+eno" as t6e transendental :el" is t6e supreme -erson in t6is &ody.
n"ish trans"ation & Swa$i >a$hirananda -on Sri Sankarachar&a's Sanskrit (o$$entar&
13.23 ... e is $aheswarah, the reat >od, ecause, as the Se"f of a"" and inde!endent, e is the reat
=u"er.e is !ara$at$a, the transcendenta" Se"f, &eause @e is t6e :el" 6i6 6as t6e 6arateristis o" &eing
t6e supreme *itness et. o" (all) t6ose#&eginning "rom t6e &ody and ending it6 t6e intellet#6i6 are imagined
t6roug6 ignorane to &e t6e indelling :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"" e* herefore e is a"so referred to asthe transcendenta" Se"f in the :!anisads.#8r. *6ere is @e< 86e para6, supremR purusa6, -erson, 6o is 6ig6er
t6an t6e nmani"est and 6o ill &e spo+en o" in, ?But di""erent is t6e supreme -erson 6o is spo+en o" as t6e
transendental :el"? (1'.1=)R is asmin, in t6isR de6e, &ody.*6at 6as &een presented in, ?...also understand e to &e
?86e ne 6o is >ternally -ure. In @im an ne%er &e any ontamination o" t6e imper"etion o" aas and 8amas.]/on#appre6ension o" ealityO is 8amas and ]misappre6ensions o" ealityO onstitute t6e aas. In t6e eality Itsel"
t6ere an &e neit6er o" t6em ]@e is Bra6maR @e is :i%aO, so t6e panis6ad delares o" t6e A&solute neness, 6i6
b1c 86e seond para is not "ound in ita -ress %ersion.b2c ords inside &ra+et in "ound in original translation in @indi.
-age C in ita -ress, ora+6pur -u&liation
4 ई! >:Ana
:an+ara6arya?s ommentary$
P86e ontroller o" all t6e "i%e reat >lementsj. *6en t6is term is used, >es%ara &eomes t6e Administrator o" @ison !a in t6e p6enomenal orld o" plurality. 86e e7euti%e "untion o" @is In"inite *ill, 6en mani"ested
t6roug6 @im, t6e !ord. >es%ara, is said to "untion as >esaana6. r, t6e term an also mean ne 6o is t6e
:upreme >es%ara#t6e -arames%ara.
ita -ress 8ranslation (page 94)
:ine 6e is t6e ontroller o" pan6ma6A&6ta#s, 6e is alled as Is6%ara
8ote*
rom B 13.23, Adi :6an+ara says :6i%a is Is6%ara, a6es6%ara, as same attri&ute is gi%en to a6es6%ara. @ene:6i%a and Vis6nu are one and t6e same. 86ere is no di""erene &eteen t6em.
8ote* an. p. = says t6e same, :antam :6i%am Ad%aitam
00 न!व :i%a
:an+ara6arya?s ommentary$
!ord /arayana is adored 6ere as :i%a6 and, at t6e same time, all Vais6na%ites repeat Vis6nu# sa6asranaama.
@uman preudies 6a%e no logi or reason. :ri /arayana is :i%a (auspiiousness) and t6ere is no di""erene
&eteen t6e to. PI am t6e deller o" Vai+unt6a, Vis6nu. Beteen us t6ere is no di""erene,j so says !ord :i%a
@imsel". Vis6nu is t6e P-uri"ierj (:i%a), as @is names, 6en 6anted, and @is "orm#di%ine, 6en meditated upon,&eome a means o" 5uietening t6e mind and s6arpening our pereptions o" t6e su&tler and t6e transendental.
Understanding Advaita - Adi S!an.ara Preac!ed Smarta D!arma
people "all in 6ell and su""er sorro.
:imilarly, 86ose 6o see &ram6a, %is6nu and mysel" di""erent, t6ey inure a sin same as ? &ram6a6atya ?
6न भ8वZय[ -ण m
>arlier it as said t6at :6i%a :a6asranama and Vis6nu :a6asranama 6as some ommon names. 86e attir&utes orproperties i.e. di""erent names asri&ed to Vis6nu are also applia&le to :6i%a. 86e menaing gi%en &y :ri :6an+ara
B6aga%adpada ould &e applia&le to t6e names applia&le to :6i%a too.
1ommon names and some se$eted names in Shiva Sahasranama
8o &egin it6, :6i%a as idely pratised in anient times and :6ia%a sampradayas ere %ery popular and ide
spread. 86is is indiated &y as many as C :6i%a :a6asranama#s a%aia&le.
a6a&6arata ## 8o %ersions Anus6asan par%a and s6anti -ar%a %ersions
Understanding Advaita - Adi S!an.ara Preac!ed Smarta D!arma
द..;0% द0_Z˜य;*.म !Pभ ".;! "#व_Z˜य 8T_ m सव.य;;तम(तम_Z˜य तवमवतयव% म =#न*s सव!?) q ‘ # Š‰ q
:6am&6o X "rom :arIra#&6a%a i.e. "rom standpoint o" p6ysial &ody, I am your ser%ant, in t6at manner,
8rilo6ana (!ord :6i%a) X "rom ;i%a#&6a%a I am your part (Ans6) and you are my ans6i (6ole). t6e Atman o" t6e6ole agat (ni%erse) X "rom Atma#&6a%a, I am not di""erent "rom you (a&6inna, a#&6inna, &6inna J di""erent). In
t6is ay, my intellet deides (is determined), in %ie o" all s6astras
In simple ords$
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 6ole (ans6i)
3. rom Atma B6a%a, I am not di""erent "rom you.
Adi Shankara Bhaavad"ada Praises e."$ains 5amah Shivaya in ShivaPanhAkshara Mantra
(-admapadA6arya 6as ritten s6ort ommentary in Adi :6an+ara?s :6i%a a-anA+s6ara :totra. @ene t6is
6ymm is aut6enti.)
यC.व&-य "ट=य 8-क0.य सय mBदXयय दवय BदरP>य
.म यकय म) न!वय qq
Ganya#:%aruupaaya ;attaa#6araaya
-inaa+a#@astaaya :anaatanaaya M
i%yaaya e%aaya ig#Am&araaya
8asmai Ga+aaraaya /ama6 :6i%aaya MM'MM
eaning$
'.1$ (:alutations to @im) *6o is t6e >m&odiment o" Gana (:ari"ie) and *6o 6as atted @airs,
5.2* ho has the rident in is and and ho is terna",
'.3$ *6o is i%ine, *6o is t6e :6ining ne and *6o 6as t6e our iretions as @is lot6es (signi"ying t6at @e is
e%er ree,
'.4$ :alutations to t6at :6i%a, *6o is represented &y sylla&le LGaL,
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" t6eṇ
asura#sR t6is as tripurWnta+a or [i%a) I am. 86e :upreme (‡[a) person (puru a) I am.ṣ
I am 6oleHomplete(a+6a a) +noledge (&od6a), t6e itness (sW+ in) o" all (a[e a) I am (o?6am). I am notṇ. ṣ ṣ
su&et to anot6er ruler“ (nir‡ %aro or nir#‡ %ara) R I am it6out ?I? (nira6a ) and (a) I am it6out ?mine? or ?me?ṣ ṣ 1
(nirmama ).ḥ
Brahma, Vishn# and Shiva a""ear to e different d#e to mAyA says AdiShankara in mAyA "anhakam
AA Panc!a.am sings glor of mAA, as s!e is res"onsible for ma.ing t!e /ra!man a""ear asdifferent identities, ma.es it a""ear as if ;iva is different t!an /ra!man and infusing t!e sense ?%am /ra!man? and ?% !ave VairAga? in t!e !eart of See.er !o is under ignorance$ 8!e last verseof mAA "amc!a.am sas
Understanding Advaita - /ra!ma, Vis!nu and S!iva a""ear to be different due to mAA sas AdiS!an.ara in mAA "anc!a.am
Hara, an* other#, thou"h wi#e, by intro*ucin" the *i#tinction# of rahmV, Hari an* Harain the unitary reality$
PraSnottara Ratna MA$ikA defines ho is the s#"reme 9od
8!e aut!ors!i" of Pras!nottara Atna Ali.A is dis"uted, it! man sc!olars arguing t!at someverses ma be a later inter"olation$ +oever, in an case, it is etremel useful for beginners, andfor t!ose !o is! to get a@uinted it! Advaita$ >e cannot e"ect t!at Adi S!an.ara?s successors!ave mani"ulated t!eir AcAra?s grant!a$ 6ven if e sa t!at t!ere mig!t be an inter"olation, stillt!e ould not !ave ritten !at is not taug!t b AcAra$ Please find a fe verses in !ic!AcAra e"lains !o is S!iva, +ari and Su"reme #od$ >ords in brac.et indicat t!e number of@uesition$
0rai#in" 9or* Shi)a
&&$ >!o is said to be t!e orld Prece"tor :agadguru3 17)3
9ord S!iva $
&&$ rom !ere one gets .noledge >!ence Enoledge3 17*3
9ord S!iva S!ivAdeva3$
&'$ +o can one get elease 1403/ devotion to 9ord u.unda Vis!nu3
&'$ >!o is 9ord u.unda$ 1413
+e !o ta.es us across A;nana ignorance3$
'1$ >!o is to be contem"lated b /ra!mana 1&*3
S!iva !o is in #aatri, Agni and Sura
0rai#in" rahman Self
'1$ >!at is t!ere is #aatri, Sun, Agni and S!iva 1'03
manual "or study, and t6e ad6%as t6e /aya#u+ta%ali.
5on-!#a$ity of Shiva-Vishn# stated y Madh#s#dan Sarasvati
ad6usudan :aras%ati, a great Fris6na B6a+ta and an Ad%aitin 6as ritten a dual ommentary on :6i%a a6imna
:totra, one praising !ord :6i%a and one -raising !ord Fris6na, t6ere&y indiating t6eir nonduality.
:ri ad6usudan :aras%ati 6as also s6on non#duality o" :6i%a#Vis6nu (i.e. :6i%a#Vis6nu a&6eda in 6is ita
ommentary &y t6e name u6Art6a dipi+A.
@ere is an e7erpt &y a mem&er o" Ad%aita#%edanta.org ailing !ist, :6ri Anand @udli i
ad6usudana :aras%ati 6as ritten a masterly ommentary on t6e :6i%a a6imna stotra. A speial "eature o"
t6is ommentary is t6at ad6usudana 6as interpreted t6e %erses o" t6e 6ymn as &eing addressed to &ot6 :6i%aand Vis6nu. @e interprets a %erse as a praise o" :6i%a and t6en goes on to s6o 6o it an &e interpreted as a
Understanding Advaita - Non-Dualit of S!iva-Vis!nu in Suta Sam!itA of S.anda PurANa
5on-!#a$ity of Shiva-Vishn# in S#ta SamhitA of Skanda P#rA5a
reat uni, :ri VidyAra/ya :ami (mAd6a%AArya, di""erent "rom d%aita uru Ad%AArya), along it6 6is
Brot6er :ri :AyanAArya, 6as ritten aut6enti ommentary on all "i%e %eda#s. :ri VidyAra/ya :ami 6as also
ritten a ommentary on :uta :am6ita, a part o" :+anda -urA/a. It is said t6at :uta :am6itA as also re%ered &y
Adi :6an+ara. 86is re"lets t6e ore idealogy o" ad%aita.
@ere is an e7ept$
L!isten it6 "ait6, sages, to 6at 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 it6 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"oundimamsa, as also :an+6ya and GogaR all t6ese and many more :astras, t6e mnisient i%ine Being 6as made in
&rie". It is only &y t6e rae o" udra t6at e%as li+e Bra6ma and Vis6nu, :idd6as, Vidyad6aras, Ga+s6as,
a+s6asas, unis and men ma+e t6e :astras again, in &rie" or in e7tenso. he 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. hese
!aths are not to e rude"& hand"ed & the "earned suectin 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. orshi!!ed in what for$ soever & !eo!"e as ordained in their res!ective scri!tures. e
assu$es that for$ and takes the devotee on to the net hiher ste!, & is >race $an attains to
su!erior !aths. he 9ivine ein worshi!!ed in the for$ in which e is re!resented in these !aths takes
the devotee ste! & ste! onward to the !ath of the Veda. 86e "orm 6i6 t6e i%ine Being assumes in t6epat6 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 +noledgeR 6ile, ors6ipped in t6e "orm
presented in t6e t6eosop6ial portion @e leads t6e de%otee to mo+s6a t6roug6 isdom.
L86us t6ese pat6s, laid out as t6ey are &y :i%a, are all o" t6em true and ser%iea&le. @o an :i%a &e a deei%er<
@e is supremely meri"ul, omnisient, and altoget6er stainless. Get o" all t6e pat6s, t6e pat6 o" t6e Veda is t6e
on letter Aa which i# the 'haturathma 4 souls3 an* the Sapthathma .#e)en #oul#/ a#
rahma in the belly .Mani 0oora%a 3,
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 t!e soul At!ma3 in t!e form of sound inS!odasant!a$
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 formof 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
Understanding Advaita - Adi S!an.ara Preac!ed Smarta D!arma
Atma +yothi which i# their ba#i# with macro, micro, root an* witne## propertie#$ Afterards ad;ust t!e ver gross Virat form in t!e ver micro +iranagarb!a form, and t!is microform in t!e great causal %sara form and after arranging t!e mantras similarl, and meditating onL<t!a-Anu;-:nat!ru-Anugna-Avi.al"aL stages, and merging all t!is in to t!e <m.ara sound of<m3 in 8!uria, e !ave to reac! t!e Nirvi.al"a Paramat!ma formless great trut!3$
5ourth 'hapter
Thu# the #oul #houl* be me*itate* upon nine time# a# the !m%ara form of 0ara rahmawith thuriya prana)a #oun*$ $$$
8!e ot!er alternative is to "ra 9ord Narasim!a using t!e Anus!tu" antra$ +e Narasim!a3 !ois #od eists as a !uman being and also as soul of ever one for all times and ever !ere, andalso as one !o destros attac!ments and also as #od of t!e universe$ +e is t!e soul of 8!uria$elie)in" he i# your#elf, the one who practice# yo"a #houl* me*itate on the !m%ararahman$
+e is t!e great sage !o serves #od, !o establis!es t!e lion it! its fame, after mutually
attractin" 1i#wa, Thai3a#a an* 0ra"na who are li%e the #on# of Atma with 0rana)awhich ha# been pointe* out a# the bull of 1e*a#, after ma%in" them without #eparatei*entity an* fini#hin" them in Sa%#hi 'haithanya and afterards .ill t!e dar.ness ofignorance using t!e fame of t!e 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 andt!en saluting Narasim!a as described above and ma.e !im "ersonall "resent b met!ods li.eUgra Ver angr3 and Veera great !ero3, ould eist in t!e form similar to Narasim!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.
ur a6arya propagated :marta 6arma. laims o" du&ious aut6ority a&out many or+s annot &e onsidered
genuine due to limitations in t6e met6ods o" en5uiry and la+ o" intelletual understanding.ven thouh so$e works $a& not e his own co$!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.
I" e re"ute or+s ust &eause t6ey annot &e on%iningly pro%ed and disard e%eryt6ing t6at is not ritten &y
Adi :6an+ara, t6en in ase o" 6aitanya a6apra&6u, 6e did not rite anyt6ing ot6er t6an C instrutions. >ntire
or+ and p6ilosop6y an &e 5uestioned. /one a6aryas 6a%e ritten any auto&iograp6y. It is ritten &y 6issuessors and 6ene an &e dou&ted o" &eing aut6enti tea6ings o" a6aryas t6emsel%es.
Adi :6an+ara not only re%i%ed our %edi d6arma, &ut 6e also united our people. It is said t6at -an6de% -ua or
-an6yatna -ooa, as not started &y propagated &y Adi :6an+ara6arya. Fan6i -arama6arya says t6at 6e
introduted Farti+eya (:+anda, urugan) as t6e si7t6 de%a. :ome ors6ip si7 deities, some replae any one de%a
Understanding Advaita - Aut!entic U"anis!ads and #itas
Aut!entic U"anis!ads and #itas-ranams.
I ould "ind any list o" aut6enti panis6ads on internetnet. @ene I ent a6ead to reate one. or study purpose,one an re"er to any s6astra it6 t6e ord ?upanis6ad? atta6ed to it, i" it is gi%en &y your uru or in general it
omplements your on pat6 or set. @oe%er some "at "inders and s6olars, &ased on 6istorial e%idenes laim
t6at not all religious te7ts ontaining t6e ord ?upanis6ad? are atually apaurus6eya (unaut6ored). 86ey laim
t6at some so#alled upanis6ads ere reated mu6 later and t6en ord upanis6ad as atta6ed to t6em to
alle%iate t6eir status and t6ey ere atta6ed to a %eda. nli+e some upanis6ads, not#so#old upanis6ads do not
&elong to any e7tant s6A+6A o" ' %eda#s (it6 Fris6na and :6u+la as t6e to). 86ey laim t6at t6ey may &e
reated in some medie%al times or e%en a&out some 300#400 years ago. @ene one s6ould not &lindly aept
anyt6ing t6at ontains t6e ord ?panis6ad? as aut6enti and genuine panis6ad.
In t6is onte7t, let us understand 6at parameters t6ey onsider 6ile udging t6e aut6entiity o" any upanis6ad.
:ome o" t6e "ators are mentioned &elo. *6ile some "at "inders are genuine, some do it "or not so good
purpose. Anyay, e ill try to understand t6is only "or eduational purpose, as it is good to understand t6eir
Understanding Advaita - Aut!entic U"anis!ads and #itas
8o "ind aut6entiity ould &e a"ter all a guess or+.
8raditionally 10C panis6ads are &elie%ed to &e aut6enti. u+ti+a panis6ad lists names o" 10C panis6adsserially and itsel" list as 10Ct6 panis6ad. It ategories ea6 panis6ad into one ategory i.e. u+6ya (main H
panis6ad,Goga panis6ad. ull list an &e "ound 6ere.
8en aor panis6ads mentioned in u+ti+a panis6ad are also ommented &y 4 a6aryas inluding Adi
:6an+ara6arya.
panis6ad Bra6ma Gogin or panis6ad Bra6mendra o" Fan6i Fama+oti at6 6as ommented on all 10C
panis6ads listed u+ti+a panis6ad. :ine panis6ad Bra6man Gogin, 6i6 is a ognomen o"
Ama6andrendra :aras%ati 6as ommented on 10C upanis6ads 6e as 6onoured it6 t6is title. @ene at least
Fan6i at6 onsiders all 10C upanis6ads as aut6enti.
eently :riram :6arma A6arya 6as translated all 10C panis6ads into @indi. :riram :6arma A6arya, t6oug6 a
6ig6ly respeted "igure is also re%isionist and some o" t6is ideas li+e alloing omen to per"orm yagna#s, et are
not aepta&le to ort6odo7 @indu#s inluding present :6an+ara6arya#s, 6o "ollo traditional ay o" tea6ing.
Get, to t6e &est o" my +noledge, 6is +noledge a&out upanis6ads is not 5uestioned &y anyone and many 6a%e
great respet "or 6im inluding Farpatri :%ami o" ;os6i at6 H ;yotir at6.
:rila -ra&6upada, in 6is purport on :ri 6aitanya 6aritramita ( ‹di =.10C ) as listed 10C upanis6ads as
traditional. 86oug6 6e 6as ritten all 10C upanis6ads, 6e 6as missed some upanis6ads li+e /ArAya/a panis6ad
and ;aimini panis6ad o" -ur%a imamsa, ited &y :ri Adi :6an+ara, 6i6 is not a part o" t6e list o" 10C
upanis6ads "ound in u+ti+a panis6ad. 86en t6ere are some upanis6ads li+e -aram :6ruti and -aingi :6ruti
6i6 are ited &y :ri Ad6%AArya, &ut are not e7tant anymore.
/itaai%eda.om 6as listed a&out 139 upanis6ads. :ome names repeat more t6an one time. I" e "ilter t6edupliates, t6en e may end up it6 some 9#9C upanis6ads out i" 6i6 one is /ArAyanA panis6ad and ot6er
is :ri 6aitanya panis6ad (not uni%ersally aepted) are not "ound in 10C upanis6ads as listed in u+ti+a
panis6ad. Ay&e t6ey 6a%e multiple %ersions o" one upanis6ads or t6ey 6a%e ommentaries &y di""erent
a6arya#s. It loo+s li+e /itaai%eda 6as uploaded all t6e in"o a&out %eda#s it6out any disretion, as it ontains
13.B6A%anA panis6ad H B6a%anopanis6ad # ommentary &y B6as+araraya H :6ort ommentary &y Appayya
i+s6ita
14.BA6%aria panis6ad H Ba6%ri6opanis6ad ommentary &y Appayya i+s6ita and possi&ly &y
B6as+araya. :au&6agya Fanda o" At6ar%a Veda H g Veda
1'.Ar/a panis6ad H Arunopanis6ad ommentary &y B6as+araraya H ommentary &y !a+s6mid6ara(!a7mid6ara). :au&6agya Fanda o" At6ar%a Veda H Fris6na Gaur%eda b1c
1.Ad%aita B6A%anA panis6ad H Ad%aita&6a%anopanis6ad ommentary &y B6as+araraya. b1c
1=.Fali+A panis6ad H Fali+opanis6ad ommentary &y B6as+araraya.
b2c 8ranslated &y !a6iri a6A:aya o" Friya Goga in Bengali
8ote*
86e translation is not aording to t6e traditional ay and not ritten in sans+rit, GogirAa !a6iri a6A:aya as a
sidd6a and a "ully realiKed &eing.
*"anishads of !o#tf#$ A#thentiity
1. Fali :antara/a panis6ad (laimed &y audiyA Vais6na%a#s as it ontains t6eir ma6A mantra @areAma @are Ama, Ama Ama @are @are, @are Fr:6/a @are Fr:6/a Fr:6/a @are @are). eason to put
under du&ious aut6entiity is t6at I am not aare i" anyone 6as ommented on t6is panis6ad.
Understanding Advaita - Aut!entic U"anis!ads and #itas
Alla6 panis6ad 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 aut6entiity are :ami ayananda :aras%ati o" Arya :ama, :ami Vi%e+ananda and anot6er
mon+ o" ama+ris6na rder.
8ote* 86ere is one more upanis6ad &y t6e name :6ailopanis6at. @oe%er, I do not 6a%e any in"ormation a&out
it.
/ote$ 86ere are se%eral ot6er upanis6ads 6i6 are not listed 6ere. 86ese may &e %ery important "or :el" :tudy
:ri A&6ina%a /risim6a B6arati 6as ritten a onder"ul :ans+rit ommentary on :6i%a ita. soure
:6i%a ita is re"erred &y :adas6i%a Bra6mendra o" Fan6i Fama+oti at6:ri -aramasi%endra :arasati II o" Fan6i Fama+oti at6, &elonging to 1t6 entury rote a ommentary on
:6i%a ita soure (sear6 "or ?:i%a ita? )
:6i%a ita it6 Bal /andini Vya+6ya$ ar6i%e.org M :ri&d