advaita filosofia completa

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Understanding Advaita -

Understanding Advaita

Indiaspirituality Blog (Amrut)

Version 11.3.0, dt. 9.2.2014© opy !e"t # Indiaspirituality Blog (Amrut)$ reati%e ommons Attri&ution 2.' India !iense

ree ulture *or+s !iense -u&li omain

of 400

http://creativecommons.org/licenses/by/2.5/in/deed.en_US

http://creativecommons.org/licenses/by/2.5/in/deed.en_US



Understanding Advaita - About Version Numbers

A&out Version /um&ers

Version num&ers or e%ision num&ers are designated as "olloing

• aor pdate e.g. 4.0 to '.0 # indiates addition ne 5uotes "rom ne s6astras or reation o" ne page.

• inor pdate e.g. 4.0 to 4.1 # indiates ne rite#up it6out addition o" ne minor upanis6ads and

ot6er s6astras

• Big i7 pdate e.g. 4.1.1 to 4.1.2 # indiates orreting o" typos and addition o" sans+rit %erses in

de%nagari sript.

-lease note t6at t6e %ersion num&er in donloads lin+ on e&site does not mat6 it6 atual %ersion num&er.

86is is &eause oogle :ites does not support minor %ersion num&er and &ug#"i7es.

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Understanding Advaita - About Version Numbers

6anges :ine !ast Version

6anges :ine Version 11.2.0.&

Namaste,

Dear Divine Souls,

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

1$2.1 !ets e7plore related %erses "rom -adma -urana "or &etter understanding

2$2.2 Is Ad%aita /on#Vedi<

5once"ts of Advaita in S!astras as u"dated$ 6arlier it contained info about /ra!man$ No itcontains

Page 7 of 400

https://sites.google.com/site/understandingadvaita/understanding-advaita

https://sites.google.com/site/understandingadvaita/dispelling-doubts

https://sites.google.com/site/understandingadvaita/authentic-upanishads-and-gitas

https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Acceptance-of-Six-Pramanas


https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Mimamsa



https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Relation-between-Jiva-Ishvara-and-Brahman

https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Ishvara-SrUShTI-and-jIva-SrUShTI

https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-JIva-SrUShTI-is-the-cause-of-bondage


https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-What-is-the-root-cause-of-suffering-

https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Is-Brahman-really-deluded-

https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Explanation-for-Brahman-getting-deluded-

https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Advaita-Vedanta---A-Pure-Vedantic-path

https://sites.google.com/site/understandingadvaita/



https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Lets-explore-related-verses-from-Padma-Purana-for-better-understanding

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Is-Advaita-Non-Vedic-

https://sites.google.com/site/understandingadvaita/concepts-of-advaita-in-shastras






















https://sites.google.com/site/understandingadvaita/










Understanding Advaita - 5!anges Since Version 11$2$0$b

• 2 Sna.e-ro"e eam"le in inor u"anis!ads• 7 AA and Unrealit of t!e orld• 4 8o 9evels of 8rut!• & :ivan u.ta and Vide!a u.ta in 8e;o /indu U"anis!ad

+ari <


/amaste,

pdates inlude

/e -age reated$ Ad%aita, reation and it?s -ratia&ility

inor 6anges and grammatial orretions in

nderstanding Ad%aita

Adi :6an+ara prea6ed :mArta d6arma

Aut6enti panis6ads and itas # some more in"o added to itas and a&out aut6enti upanis6ads

Ad%aita in :6astras # ore 5uotes on andu+ya panis6ad supporting ad%aita are added.

@ari


/amaste,

6anges inlude

/e -age # Aut6enti panis6ads and itas

6anges in learing Ausations and ou&ts

Added

of 400

https://sites.google.com/site/understandingadvaita/concepts-of-advaita-in-shastras#TOC-Snake-rope-example-in-Minor-upanishads

https://sites.google.com/site/understandingadvaita/concepts-of-advaita-in-shastras#TOC-MAyA-and-Unreality-of-the-world

https://sites.google.com/site/understandingadvaita/concepts-of-advaita-in-shastras#TOC-Two-Levels-of-Truth

https://sites.google.com/site/understandingadvaita/concepts-of-advaita-in-shastras#TOC-Jivan-Mukta-and-Videha-Mukta-in-Tejo-Bindu-Upanishad

https://sites.google.com/site/understandingadvaita/advaita-creation-and-it-s-practicability


https://sites.google.com/site/understandingadvaita/adi-shankara-preached-smarta-dharma



https://sites.google.com/site/understandingadvaita/advaita-in-shastras













https://sites.google.com/site/understandingadvaita/advaita-creation-and-it-s-practicability









Understanding Advaita - 5!anges Since 9ast Version

1$1 A /ote to eaders2$2. Adi :6an+ara # A ;agadguru

ade 6anges in

1$2.2 Is Ad%aita /on#Vedi<

emo%ed "ull sans+rit ommentary on B 1C.41

1$ '.1 All 10C panis6ads are aut6enti

2$ '.2 -urA/a#s and pa#purA/A#s are aut6enti too

7$ '.3 /o purAnA is superior or in"erior.

1$ '.3.1 lassi"iations o" -uranas in -adma -urana and atsya -urana

2$ '.3.2 Interpolations in -adma -urA/a

7$ '.3.3 :6i%a is none ot6er t6an Bra6man

2$ Anya#de%ata ors6ip, Vai+unt6a, parampada, d6Ama in ita

1$ .1 :6i%a and adoption o" /a6i /inda /yaya &y a6aryas

2$ .2 >a6 "orm o" od 6as distinti%e -ersonality

6anges :ine Version C.1.0

/amaste,

ear i%ine :ouls, %9.0.0 o" nderstanding Ad%aita is released.

reated 3 ne pages

Duestioning Aut6entiity o" or+s attri&uted to Adi :6an+ara # Beta

e"erenes ited &y Adi :6an+ara in 6is B6as6ya on Vis6nu :a6asranama # Beta

Adi :6an+ara -rea6ed :marta 6arma

86e pages are in Beta as t6ey are ontain %ery ritial in"ormation. 86e aut6or is not satis"ied and ants to re%ieartiles.

pdated nderstanding Ad%aita

1$ 1.24 ?I? or ?e? in ita an &e ta+en as ?Bra6man?

Page & of 400

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-A-Note-to-Readers

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Adi-Shankara---A-Jagadguru


https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-All-108-Upanishads-are-authentic

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-PurANa-s-and-Upa-purANA-s-are-authentic-too

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-No-purAnA-is-superior-or-inferior.

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Classifications-of-Puranas-in-Padma-Purana-and-Matsya-Purana

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Interpolations-in-Padma-PurANa

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Shiva-is-none-other-than-Brahman

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Anya-devata-worship-Vaikuntha-parampada-dhAma-in-Gita

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Shiva-and-adoption-of-Nahi-Ninda-Nyaya-by-acharyas-

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Each-form-of-God-has-distinctive-Personality

https://sites.google.com/site/understandingadvaita/questioning-authenticity-of-works-attributed-to-adi-shankara

https://sites.google.com/site/understandingadvaita/references-adi-shankara-vishnu-sahasranama-bhashya




https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-I-or-Me-in-Gita-can-be-taken-as-Brahman-


























https://sites.google.com/site/understandingadvaita/questioning-authenticity-of-works-attributed-to-adi-shankara








Understanding Advaita - 5!anges Since Version )$1$0

ade some 6anges in

ad6yAropa apa%Ada # nly onsistent 8raditional 8ea6ing as taug6t &y Adi :6an+ara B6aga%adpAda

added

1$ 2 ad6yAropa apa%Ada in all 10 (ten) panis6ads

pdated learing Ausations E ou&ts

1$ 1.4 *e need all types o" Fnoledge

2$ 1.' !ast message o" Adi :6an+ara B6aga%adpAda

7$ 1. Anot6er Ausation on our a6arya is t6at # Adi :6an+ara &eame Vais6na%a during 6is last years.

4$ 4.3.2 Interpolations in -adma -urA/a

@ari

6anges :ine Version C.0.0

pdated nderstanding Ad%aita

•

1.10 86ree !e%els o" 8rut6s1$ 1.10.1 Vya%a6Ari+a :atya

2$ 1.10.2 -rAti&6Asi+a :atya

7$ 1.10.3 -AramArt6i+a :atya

• 1.11 ;i%anmu+ti and Vide6a u+ti

• 1.12 *6y 86eory o" Ad%aita is rig6t

1$ 1.12.1 Aeptane o" :i7 -ramanas

1$ 1.12.1.1 imamsa

pdated ad6yAropa apa%Ada.

:impli"ied desription o" ad6yAropa apa%Ada.

Added 5uotes "rom more s6ruti#s

Page ' of 400

https://sites.google.com/site/understandingadvaita/adhyaropa-apavada

https://sites.google.com/site/understandingadvaita/adhyaropa-apavada#TOC-adhyAropa-apavAda-in-all-10-ten-Upanishads


https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-We-need-all-types-of-Knowledge

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Last-message-of-Adi-Shankara-BhagavadpAda

https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Another-Accusation-on-our-acharya-is-that---Adi-Shankara-became-Vaishnava-during-his-last-years.



https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Three-Levels-of-Truths


https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-VyavahArika-Satya


https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-PrAtibhAsika-Satya


https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-PAramArthika-Satya


https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Jivanmukti-and-Videha-Mukti



https://sites.google.com/site/understandingadvaita/understanding-advaita#TOC-Why-Theory-of-Advaita-is-right









































1$ 13 ad6yAropa apa%Ada in a6a /arayana panis6ad

2$ 14 ad6yAropa apa%Ada in Amrit Bindu panis6ad

7$ 15 ad6yAropa apa%Ada in Bra6ma panis6ad

4$ 16 ad6yAropa apa%Ada in Faus6ita+i Bra6mana panis6ad

pdated learing Ausations and ou&ts

Added

• 1.3 Aeptane o" all si7 pramanas o" imamsa

• 1.4 *e need all types o" Fnoledge

• 1.' !ast message o" Adi :6an+ara B6aga%adpAda

• 1. Anot6er Ausation on our a6arya is t6at # Adi :6an+ara &eame Vais6na%a during 6is last years.

pdated

1.C -re :6an+ara Ad%aitins

/ama6 :6i%aya

6anges :ine Version =.0.4

Added 5uotes "rom Fai%alya, 6andogya, unda+a panis6ads

Added e7amples o" ad6yAropa apa%Ada "rom 11 upanis6ads and :rimad B6aga%atam in t6e page ad6yAropaApa%Ada A onsistent traditional 8ea6ing.

orreted some typos in nderstanding Ad%aita.

6anges :ine Version .0.18o ne pages added

Bra6man in panis6ads

onepts o" Ad%aita in :6astras

:ans+rit ords are added to many plaes in nderstanding Ad%aita

Page ( of 400

https://sites.google.com/site/understandingadvaita/adhyaropa-apavada#TOC-adhyAropa-apavAda-in-Maha-Narayana-Upanishad


https://sites.google.com/site/understandingadvaita/adhyaropa-apavada#TOC-adhyAropa-apavAda-in-Amrit-Bindu-Upanishad


https://sites.google.com/site/understandingadvaita/adhyaropa-apavada#TOC-adhyAropa-apavAda-in-Brahma-Upanishad


https://sites.google.com/site/understandingadvaita/adhyaropa-apavada#TOC-adhyAropa-apavAda-in-Kaushitaki-Brahmana-Upanishad



https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Acceptance-of-all-six-pramanas-of-Mimamsa




https://sites.google.com/site/understandingadvaita/dispelling-doubts#TOC-Pre-Shankara-Advaitins

https://sites.google.com/site/understandingadvaita/brahman-in-upanishads






















https://sites.google.com/site/understandingadvaita/brahman-in-upanishads





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

2$12.' Ad%aita in Amrit Bindu panis6ad

7$12. Ad%aita Vedanta in Ad6yAtma panis6ad

Page ) of 400

https://sites.google.com/site/understandingadvaita/recent-updates/majorupdatev600releasedwithnewpageonadhyaropaapavada


https://sites.google.com/site/understandingadvaita/recent-updates/majorupdatev50published-completechangeinflow




https://sites.google.com/site/understandingadvaita/journey-of-advaita-vedantin









https://sites.google.com/site/understandingadvaita/random-quotes







https://sites.google.com/site/understandingadvaita/recent-updates/majorupdatev600releasedwithnewpageonadhyaropaapavada


https://sites.google.com/site/understandingadvaita/recent-updates/majorupdatev50published-completechangeinflow












4$12.= Ad%aita Vedanta in Atma Bod6 panis6ad

&$12.C Ad%aita Vedanta in Gog 8at%a panis6ad

'$12.9 Ad%aita Vedanta in Faus6ita+i Bra6mana panis6ad

($12.10 Ad%aita Vedanta in Bra6ma panis6ad)$12.11 Ad%aita Vedanta in a6a panis6ad

*$12.12 Ad%aita Vedanta in /ir%A/a panis6ad

10$12.13 Ad%aita Vedanta in a6AnArAya/a panis6ad

11$12.14 Ad%aita Vedanta in ;a&Ala panis6ad

12$12.1' Ad%aita Vedanta in udgala panis6ad

17$12.1 Ad%aita Vedanta in Aruni (Aruneyi) panis6ad

14$12.1= Ad%aita Vedanta in Atma panis6ad

1&$12.1C Ad%aita Vedanta in :ar%asara (:ar%a#sara) panis6ad

1'$12.19 Ad%aita Vedanta in -aram6ansa panis6ad

/e -age$ andom Duotes 6as &een reated

:ome 6anges in ot6er pages nderstanding Ad%aita and ispelling ou&ts 6a%e &een made.

/ota&le 6anges inludes 5uotes "rom :6ri 6andras6e+6arendra :arasati, :6an+ara6arya o" Fan6iFama+oti -eet6a, :6ri 6andras6e+6arendra :arasati o" :6ringeri -eet6a, Duotes "orm :6an+ara ig%iay &y

ad6a% Vidyaranya, :idd6anta :indu o" ad6usudan :arasati and Duote &y :6ri :ures6ara6arya (%Artti+a#+Ara) "rom 6is %Artti+a on Br. p.

Page * of 400













Understanding Advaita - Disclaimer

islaimer

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.

of 400

https://sites.google.com/site/understandingadvaita/system/app/pages/recentChanges



http://www.scribd.com/doc/135995069/Understanding-Advaita-Vedanta


http://www.slideshare.net/indiaspirituality/understanding-advaita?from_search=1


https://sites.google.com/site/understandingadvaita/downloads








Understanding Advaita - 5redits

redits

I surrender and pray to -ara&ra6man and my uru "or 6is in"inite grae and tea6ings on Ad%aita.

I ould also li+e to t6an+ :6ri Vidyas6an+ara :underasan i, maintainer o" Ad%aita#%edanta.org "or pro%iding

use"ul in"ormation and gi%ing us ad%aita#%edanta mailing list. I ould also li+e to e7tend my t6an+s, &ut not

limited to, t6e reators o" e&sites dediated to Ad%aita &y

6ttp$HH.+ama+oti.orgH

6ttp$HH.+ama+otimandali.omHad%aitaHad%aitainde7.6tml

6ttp$HH.sared#te7ts.omH6inHinde7.6tm

6ttp$HH.astroyoti.omH

6ttp$HH202.3.==.102Ha5uiaH<5JnodeH20 # ita :uper :ite Beta 2.0

6ttp$HHspo+ensans+rit.de # :ans+rit >nglis6 istionaryAd%aita As6rama and ama+ris6na mission

I am also t6an+"ul to e&sites li+e and ot6er similar sites t6at 6a%e upload spiritual ontent "rom :ri

ama+ris6na mission, or+s o" :6ri :./ :6astri, :6ri -. . am6andar and ot6er aut6ors.

I ould li+e to t6an+ all t6ose 6o 6a%e ontri&uted to ad%aita and 6a%e uploaded artiles, e&site, "orums,

disussion groups, &logs, et.

I ould li+e to t6an+ :6ri aura% 8iari "or ta+ing interest in t6is proet and 6elping me in typing ords in

sans+rit and in orreting typos.

of 400

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Understanding Advaita - 5redits

8a&le o" ontents (8)

8 is auto#generated &y !i&re""ie as per @eadings gi%en to 8itles i.e. @1, @2, @3 and @4. -lease "ind 8 on

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Understanding Advaita - 8able of 5ontents 8<53

8a&le o" ontents (Inde7)A&out Version /um&ers.......................................................................................................................................... .... 26anges :ine !ast Version.................................................................................................................................... ..... 3

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...................................................................................................................................=

islaimer..................................................................................................................................................................... 9/ature o" -roet and -u&lis6ing :trategy..................................................................................................................9redits................................................................................................................................................................. ....... 108a&le o" ontents (8)........................................................................................................................................ ..... 11Introdution.............................................................................................................................................................. . 20nderstanding Ad%aita......................................................................................................................................... ..... 24

:alutations to -aram uru # uru ita................................................................................................................24*6at is Ad%aita Vedanta....................................................................................................................................... 24Bra6man................................................................................................................................................................ 29

/irgu/a &ra6man (नर ण बह )..................................................................................................................29

&6eda s6ruti (भद शन )$..............................................................................................................................33

a#&6eda s6ruti (अभद शन )$........................................................................................................................33

g6a8a+a s6ruti (घटक शन )$........................................................................................................................33

sagu/a &ra6man (सरण बह ) # Is6%ara (ई )..................................................................................................34

-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

;i%a ("#व )................................................................................................................................................................ 40

*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

86ree !e%els o" 8rut6s.................................................................................................................................... ...... 44Vya%a6Ari+a :atya...........................................................................................................................................44-rAti&6Asi+a :atya...........................................................................................................................................44-AramArt6i+a :atya......................................................................................................................................... 44

;i%anmu+ti and Vide6a u+ti...................................................................................................................... ......... 4'

*6om to :urrender<....................................................................................................................................... ..... 4'

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*6y 86eory o" Ad%aita is rig6t........................................................................................................................... .. 4'Aeptane o" :i7 -ramanas........................................................................................................................... 4

imamsa ................................................................................................................................................ ... 4=

ni5ueness o" Ad%aita.......................................................................................................................................... 4=%Ada#s # 86eories o" reation............................................................................................................................... 49Aram&6a %Ada............................................................................................................................................ ..... 49pari/Ama %Ada................................................................................................................................................ 49Vi%arta %Ada..................................................................................................................................................... 49aAta %Ada...................................................................................................................................................... .. 49

Is Ad%aita "or e%ery&ody<..................................................................................................................................... '1Ad%aitins ne%er ompare apaity o" ;nani it6 a%atAra...............................................................................'4Ad%aita as+s one to rise a&o%e d%aita............................................................................................................''

sAd6ana atu:68a %ar/ana ("our 5ualities to pratie ad%aita).................................................................... ....':na+e# ope Analogy # A per"et e7ample to e7plain Ad%aita.......................................................................... ..'=8ru/a#;antu /yAya and Feet#Bramar /yAya.......................................................................................................0

1. 8runa#;antu /yaya (aterpillar la)............................................................................................................0

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

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ad6yAropa apa%Ada in a6a /arayana panis6ad................................................................................. ........ 101ad6yAropa apa%Ada in Amrit Bindu panis6ad................................................................................................102ad6yAropa apa%Ada in Bra6ma panis6ad....................................................................................... ........... .... 104ad6yAropa apa%Ada in Faus6ita+i Bra6mana panis6ad............................................................................ ....104ad6yAropa apa%Ada in :rimad B6Aga%atam.....................................................................................................10'

editati%e ;ourney o" an Ad%aita Vedantin....................................................................................................... ..... 10=8o types o" sAd6anA an &e pratied &y Ad%aita Vedantin........................................................................... ....10=1. .............................................................................................................................................................. 10=

86e ;ourney............................................................................................................................... .......... ..... 10C2. /eti#neti................................................................................................................................................. .... 109

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=

!ets e7plore related %erses "rom -adma -urana "or &etter understanding...................................... ........129Is Ad%aita non#%edi<........................................................................................................................ ....... 13'

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

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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

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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

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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'

onlusion.............................................................................................................................................. ........... . 2CA re5uest to respeted readers.........................................................................................................................2C=A re5uest to Indians.................................................................................................................................. ......... 2CCA @um&le e5uest$ Adopt /a6i /inda /yaya.............................................................................................. ..... 2C9

andom Duotes.................................................................................................................................................... ... 292

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

a6a%atar Ba&ai............................................................................................................................... ...... 310:ami Vi%e+ananda........................................................................................................................... ...... 310:riram :6arma A6arya.................................................................................................................... ....... 311:ri Auro&indo...................................................................................................................................... ..... 312

Valmi+i............................................................................................................................................. ......... 312:ri ama+ris6na.................................................................................................................................. ..... 312:ri amana a6ars6i............................................................................................................................... 313Adi :6an+ara.............................................................................................................................................313

-oet and -rea6er......................................................................................................................................... 313et6ods o" e%aluation "or determining aut6entiity........................................................................................31'Bra6ma :utra B6A:ya as de#"ato :tandard "or omparing or+s..................................................................31

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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=

Introdutory %erses o" Vis6nu :a6asranama............................................................................................... 33=

23 क !व +e:a%a..................................................................................................................................... ........ 33C2' सव sar%a................................................................................................................................................... 339

2 !व :ar%a................................................................................................................................................... 339

2= न!व :i%a.................................................................................................................................................. .. 339

3C !%भ :am&6u..............................................................................................................................................341

4 ई! >:Ana............................................................................................................................................. . 341

114 &' udra............................................................................................................................................ .... 342

'C2 !() :Anta6.......................................................................................................................................... 342

'C4 !*() :Anti6............................................................................................................................. .......... .. 343

00 न!व :i%a.................................................................................................................................................. 343

: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

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: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

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Understanding Advaita - %ntroduction

Introdution/amaste ello Ad%aitins,

86is site is dediated to "ello Ad%aitins and aims at gi%ing lear piture o" Ad%aita, editati%e ;ourney o" an

Ad%aita Vedantin, ispelling ou&ts, ausations &y ot6er Vedanti s6ools, i%ing e"erenes o" :6astras t6at

:upport Ad%aita, as taug6t &y auapadA6Arya, Adi :6an+ara, 6is suessors and ot6er modern saints "olloing

8raditional Ad%aita.

A speial page 6as &een dediated to understand a uni5ue traditional tea6ing passed on to and &y :6ri

audapada6arya and Adi :6ana+ra6arya i. 86is met6od as re#diso%ered &y :ri :a6idanandendra :arasati

:ami o" @olenarsipur. It is alled ad6yAropa apa%Ada.

:ite is di%ided into 3 main ategories$

PART I: Advaita Vedanta 86is part is t6eoretial in nature. It is ritten in simple and easy to understand language it6out mu6 use o"

5uoting s6astra#s e7ept t6e last part 6i6 lears ausations on ad%aita. 86is part is not o" polemial nature.

a. nderstanding Ad%aita• 86is setion attempts to orretly proet Ad%aita.

• >7plains &asi onept o" Ad%aita along it6 ommon terminology and de"inition o" &asi terms used in

ad%aita, as de"ined &y Adi :6an+ara in 6is -ra+ara/a grant6a#s.

• It also goes into su&tler details, in &rie", 6i6 an &e use"ul "or sinere ad%aitins 6o regularly meditate

"or attaining mo+s6a.

• :ome ADs are also inluded

Ad%aita tea6es to go &eyond maayaa, &eyond attri&utes and &e "ree "rom onepts o" duality and non#duality,

&eyond (orldly and sriptural) +noledge and ignorane. Ad%aita also tea6es t6at e%eryt6ing else t6at you see

is Bra6man.

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Understanding Advaita - b$ ad!Aro"a a"avAda - A 5onsistent 8raditional 8eac!ing

&. ad6yAropa apa%Ada # A onsistent 8raditional 8ea6ing

86is part deals it6 uni5ue 8raditional ay o" tea6ing as passed on to and &y &y :6ri audapada6arya and Adi

:6ana+ra6arya i. Aording to :ami :a6idanandendra :arasati, it is t6e only onsistent met6od o"

tea6ing.

. editati%e ;ourney o" an Ad%aita Vedantin

86is part deals it6 editati%e ourney o" an Ad%aita Vedantin. It e7plains meditation on and met6od o"

negation i.e. /eti # /eti along it6 ot6er su&tle points.

d. Ad%aita, reation and it?s pratia&ility

86is part e7plains 5uestions related to t6eories o" reation .r.t ad%aita %edanta and pratial appliation o"

ad%aita %edanta.

e. learing Ausations E ou&ts

86is part attempts to lear dou&ts, ausations and orret misunderstandings.

Ad%aitins are taug6t to remain alm and neutral 6en someone %er&ally atta+s t6em. >%ery sinere see+er

praties 6is H 6er pat6 it6 "ull "ait6 and de%otion. -ersonal atta+ an &e ignored, &ut 6at i" it someone atta+s

t6e %ery "ait6 you are pratiing< or ne omers t6is ill &e 5uite a s6o+.

• Vais6na%as rongly ause Adi :6an+ara6arya &eing a maya%adi and a 6idden Budd6ist.

• 86ey ause o" Ad%aita &eing non#%edi.

• 86ey inorretly say t6at A%aita is maayaa%aad, t6oug6 it is &ra6ma%aad (niraa+aara and %i%arta and

aaata %aad)

• :ome o" t6em e%en go on to say t6at Adi :6an+ara as a demon 6o al+ed on eart6 and anyone

"olloing 6is tea6ings ill &e doomed.

• :ome e%en go "urt6er t6at "olloers o" :6an+ara as Ltyrannial people 6o &urned don monasteries,

of 400




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.

PART II: Advaita in shastras

86is part ontains 5uotes "rom s6astras supporting t6e t6eory o" ad%aita %edanta,

a. Ad%aita in :6astras

:6astras are an aut6ority, any pat6 6as to &e onsistent 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

Page 27 of 400

http://en.wikipedia.org/wiki/Advaita_Vedanta





Understanding Advaita - a$ Advaita in S!astras

s6astras. A"ter going t6roug6 t6is e&site, 5uestioning and a+noledgement s6ould &e replaed &y ait6 and

one s6ould say,

?Ad%aita is aut6enti, onsistent it6 Vedas and Adi :6an+ara as one o" t6e greatest proponent o" traditional

ad%aita?

>%en i" one person ould spea+ t6e a&o%e statement "rom 6eart, my 6um&le attempt ill &e "ul"illed.

&. andom Duotes

86is page is a olletion o" random &ut use"ul 5uotes "rom :6astras. It may also 6a%e some ot6er use"ul

in"ormation ot6er t6an 5uotes "rom s6astras.

!astly, 6ate%er good you "ind is my uru?s rae and 6ate%er negati%e you "ind is my on.

. Bra6man in panis6ads

86is page is a olletion o" ords onneted to Bra6man in s6astras.

d. onepts o" Ad%aita in :6astras

86is page attempts to "ind ad%aiti onepts li+e Bra6man, Atman, et "rom s6astras.

PART III: Works of Adi Shankara

86is page attempts to support or+s attri&uted to Adi :6an+ara and 6is prea6ing o" smArta d6arma.

a. Duestioning Aut6entiity o" or+s attri&uted to Adi :6an+ara

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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.

MM + म मनम र&म , -म MM

Aum

Indiaspirituality Amrut

!ets &egin our ourney &y nderstanding Ad%aita

<m S!ri #anes!aa Nama! == <m S!ri #uru S!aranam == <m S!ri ama.ris!na S!aranam == <m S!ri amanaa!ars!i S!aranam == <m S!ri Adi S!an.ara S!aranam == <m S!ri Paramatmane Nama!

Page 2& of 400

http://indiaspirituality.blogspot.com/








Understanding Advaita - Understanding Advaita

Understanding Advaita

:alutations to -aram uru # uru ita

!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

Page 2' of 400

https://sites.google.com/site/understandingadvaita/advaita-in-shastras#TOC-Glories-of-Param-Guru

https://sites.google.com/site/understandingadvaita/advaita-in-shastras#TOC-Glories-of-Param-Guru




&eyond t6e realms o" mAyA (मय ).

A Q %aita (अ Q E )J Ad%aita

%aita (E ) J uality,

A#%aita J not# duality J non#duality

Vedanta means t6e end parts o" Vedas, 6i6 ontains t6e essene o" Vedas. @ere t6e end part is to &e ta+en as

essene and not literally ?end? part.

@ene, Ad%aita Vedanta an &e de"ined as a marg (pat6) 6i6 tea6es t6e essene o" %edas t6at t6ere is one

supreme reality (non#dual) # /irgu/a Bra6man (नरण बह ).

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

in 6al" %erse as

बह सतय% "र*(मथय "#व ब0व -) # बह Cव<#म< # HIBra6ma :atyam ;agan it6ya ;i%o Bra6mai%a /a Apara6L # Bra6ma ;nana%ali mala# 20

Bra6man (बह , t6e A&solute) is alone realR t6is orld is unrealR t6e ;i%a ("#व ) or t6e indi%idual soul is non#di""erent

"rom Bra6man (बह ).

86e "ull %erse is

बह सतय% "र*(मथय "#व ब0व -)अ वJ% सKL?नमन वद(BM*NOम) # # बह Cव<#म< # HI

&ra6ma satyam aganmit6yA I%o &ra6mai%a nApara6

anena %edyam sa6Astram iti %edAntai/ima6Bra6ma ;nana%ali mala# 20

20. Bra6man (बह ) is real, t6e uni%erse is mit6ya (नमथय , it annot &e ategoriKed as eit6er real or unreal. 86e i%a

("#व ) is Bra6man (बह ) itsel" and not di""erent. 86is s6ould &e understood as t6e orret :Astra (!? ). 86is is

prolaimed &y Vedanta.

86is 6al" %erse is also "ound in nirAlam&opanis6ad$

Page 2( of 400



Understanding Advaita - >!at is Advaita Vedanta

बह सतय% "र*(मथय "#व ब0व -) (न<P>-नद # HQ)

LBra6ma :atyam ;agan it6ya ;i%o Bra6mai%a /a Apara6L # nirAlam&opani:6ada # 2C (/iraalam&a panis6ad #

2C)

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&- )

C. Bra6man is nana :%arupa (C .व&- ).

Page 2) of 400




9. Bra6man 6as independent e7istene and does not depend upon anyt6ing else

10. Bra6man 6en or+ing t6roug6 mAyA (मय ), it?s illusionary poer, is alled as sagu/a &ra6man (सरण बह )

or Is6ara (ई )

11. mAyA (मय ) is mit6yA (नमथय ) i.e. it is neit6er real nor ompletely unreal. 86oug6 it is unreal, it appears to &e

real.

12. Bot6 Is6ara and ;i%a 6a%e upAd6i#s (U-न= )

13. Is6ara (:agu/a Bra6man, सरण बह ) is not di""erent t6an Bra6man (बह ) and is not under t6e spell o" mAyA

(मय ) i.e. &ound &y mAyA (मय ) 6om Is6ara ontrols.

14. mAyA (मय ) does not 6a%e independent e7istene. It depends upon and rest upon Bra6man (बह )

1'. ;i%a is t6e same Bra6man 6i6 assoiates itsel" it6 a%id6A mAyA (अ8व= मय ) i.e. pan6ama6A&6uta

(-V5म0भW ).

1. Is6ara 6as upAd6i#s (U-न= ), &ut is not &ound &y it.

1=. *6en upAd6i#s (U-न= ) o" &ot6 i%a ("#व ) and Is6ara (ई ) are remo%ed, 6at is le"t is /irgu/a Bra6man

(नर ण बह ) or simply Bra6man (बह ).

1C. -erei%ing duality (E ) is due to error in pereption. 8e6nially ;i%a ("#व ) is not di""erent t6an :6i%a

(Bra6man, न!व , बह )

19. Atman (Gतम ) is :at#6it#Ananda (स*K5द(द ) and not di""erent "rom Bra6man (बह ).

20. ?I? atma 6en assoiates it6 i%a gets trapped into t6is samsAra (स%स ), 6en it assoiates itsel" it6

Bra6man (बह ) it merges into &ra6man (बह ) loosing it?s indi%idual identity.

21. 86ere are t6ree le%els o" trut6s # %ya%a6Ari+a satya (Xयव03क सतय ), prAti&6Asi+a satya (/नभनसक सतय )

and pArmArt6I+ satya (-मन7क सतय )22. ;i%a as ne%er separated "rom Bra6man as Bra6man is indi%isi&le.

24. mAyA (मय ) or i%a ("#व ) or agat ("र ) does ease to e7ist in nir%i+alpa samAd6i (न8वक4- समन= ). In

ot6er ords, e7istene o" mAyA (मय ), i%a ("#व ) and agat ("र ) are negated in nir%i+alpa samAd6i (न8वक4-

समन= )

2'. ;nana (C ) annot &e gi%en as one is already Bra6man (बह ). Atman (Gतम ) is Bra6man (बह ). nly anana

(अC , ignorane) an &e remo%ed.

2. 86oug6 mAyA (मय ) is &eginning#less (अBद ) it?s ends in ;nana (C ) i.e. it?s e7istene is negated in

nir%i+alpa samAd6i (न8वक4- समन= ).2=. >7istene o" ;i%a is not eternal

2C. A"ter negation o" 6at is ?not t6is? /eti#/eti (न #न ) i.e. /a#iti # /a#iti ( #6न # #6न ) meaning ?not#t6is,

not#t6is?, t6at 6i6 is not atman (Gतम ) or is di""erent t6an ?I? ( अ0म ,), only pure onsiousness remains.

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Understanding Advaita - >!at is Advaita Vedanta

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

some reent ommentators.

8at%a Bod6 (तव >= ) is t6e "irst te7t t6at s6ould &e re"erred. !ater Vi%e+ 6udamani (8ववक 5णम*ण ) s6ould &e

re"erred. Atma Bod6 (Gतम >= ,), aparo+s6Anu&6uti (अ-$भन ) is also %ery use"ul. -an6Adas6i (-%5द!# ) &y

%idyAra/ya :ami (8वJNय .वनम ) is onsidered as manual o" ad%aita. t6er pra+ara/a grant6a#s

are /Ais6+armya :idd6i (ZकPय नस8\ ) &y :ures6%arA6Arya (स5य) and %A+ya %ritti (वRय व]8[ ) &y Adi

:6an+ara.

8at%a Bod6 (तव >= ) de"ines &asi onepts and terms used in ad%aita (अE ). It ansers 5uestions li+e

*6at is ;i%a ("#व )

*6at is Atman (Gतम )

*6at is Bra6man (बह )

*6at is it6ya (नमथय )

*6at is /itya (नतय ) and a#nitya (अनतय )*6at is satya (सतय ) and a#satya (असतय )

-ani+ara/a pra+riyA (-V5#कण /BDय ) # reation o" t6is orld, &odies # gross (st6u!a, .7W< !F ) and su&tle

(su+s6ma, स म !F ), mana (म ), anta+ara/a (अ()कण ) et are e7plained.

Vi%e+ 6udamani, t6oug6 a pra+ara/a grant6a (/कण Y(7 ) is %ery long omprising o" 'C2 slo+a#s (%erses). >%en

t6oug6 it is a pra+ara/a grant6 (/कण Y(7 ) , it ontains indept6 +noledge and is onsidered as apa&le o"

gi%ing mo+s6a i" studied t6oroug6ly.

In ad%aita Vedanta, one meditates on t6e :>! and esta&lis6es 6imsel" in t6e true nature. :ome o" t6em all it

meditation on t6e a&solute Bra6man. A %edantin does not onsider 6imsel" di""erent "rom t6e od H Atman H

Bra6man. @ene 6e meditates it6 ananya &6A%a (अ(य भव ), i.e. I am not di""erent "rom Bra6man. ( अ Qanya

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J अ Qअ(य J अ(य . a Qanya J ananya, notQdi""erent J not#di""erent.

olloers o" ad%aita pratie meditation on Aum H m or pratie :el" >n5uiry as presri&ed &y :ri amana

a6ars6i

sAd6a+a#s are re5uested to study t6ese pra+ara/a grant6#s &e"ore ta+ing up B6aga%ad ita. 86is is neessary to

understand ita "rom Ad%aita standpoint. :ine you ill "ind t6e e7planation o" &asi terminology and onepts

"rom t6ese &oo+s, detailed e7planation is not intended 6ere. !ets understand t6ese terms in &rie". e"erenes

"rom :6astras may &e gi%en in "uture i" time permits.

So$e ke& words in Advaita are*

Bra6man or nirgu/a Bra6man (बह , नरण बह )Is6ara or sagu/a Bra6man (ई , सरण बह )mAyA and mit6yA (मय , नमथय )

agat ("र ) I%a ("#व )Atma or Atman (Gतम )nitya#anitya (नतय # अनतय )mo+s6a (म$ )86ree types o" %AsanA#s (वस ) and t6eir renuniations

86ree types o" trut6$ %ya%a6Ari+a satya, prAti&6Asi+a satya and pArmArt6i+a satya.

!ets ta+e understand one &y one.

Brahman

Ad%aita de"ines to Bra6mans, sagu/a (सरण ) and nirgu/a (नर ण ). *6en simply ritten ?&ra6man? it means

nirgu/a &ra6man.

/irgu/a &ra6man (नरण बह )

/irgu/a &ra6man is a onsidered as "ormless, indi%isi&le, un6anging, attri&uteless, &eyond mAyA and peae"ul.

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Understanding Advaita - NirguNa bra!man नरण बह 3

Bra6man is :at#6it#Anand

@ere people rongly interpret t6e ord nirgu/a (attri&uteless) as sunya (Kero) or %oid or &lan+. Bra6man is not

a negati%e state. pon are"ul study o" ita and panis6ads, it an &e understood t6at &ra6man is &eyond gu/a#

s (रण# ). Bra6man is one it6out seond, it is supreme, peae"ul and :at#6it#Anand (स ,#न5 ,#G(द ). Bra6man

is said to &e ine7pressi&le, meaning t6at ords annot desri&e it, ' senses annot e7periene it. :o one 6as to go

&eyond t6e realm o" senses, mind and mAyA to e7periene oneness it6 Bra6man. I" one says t6at ?I am

e7periening peae? t6en one is de"ining Bra6man 6i6 is &eyond ' senses. A &etter ord is Bra6man is peae.

It is true t6at Bra6man annot &e de"ined, &ut "or t6e sa+e o" e7planation, ris6is 6a%e made attempts to desri&e

&ra6man in a dual tone so t6at disiple an "inally rise a&o%e duality and a&ide in Bra6man. 86e +noer o"

Bra6man is none ot6er t6an Bra6man itsel".

@ere nirgu/a &ra6man is not to &e onsidered as negati%e. It is ananda s%arupa (G%द .व&- ), &ut you are not

di""erent to e7periene it. @ene t6e ord non#dual is used to indiate t6at t6ere is no duality o" o&ser%er ( _` ,

itness) and o&et o" o&ser%ation (_aय ). 8o o&ser%e, itness, e7periene or see anyt6ing one 6as to &e onsious

o" it. e.g. to see a ar, your onsiousness 6as to &e in t6e p6ysial &ody, else i" you are day dreaming, e%en i" ar

is in "ront i" you, you annot see it. In t6e same ay to e7periene or &e a itness, onsiousness 6as to &e

present i.e. one 6as to &e aare o" ?o&et o" o&ser%ation?. @ene t6ere is duality. A"ter t6e o&et o" o&ser%ation

6as merged into o&ser%er only pure onsiousness remains. But 6o an t6e o&et merge. Beause it is ust a

mental proetion, a "alse pereption due to illusion o" mAyA (मय ). *6en one +nos t6e art o" disriminating

real and unreal and see t6e soure, one sees Bra6man e%ery6ere. @ene it is said t6at t6e +noer o" Bra6man is

not di""erent t6at Bra6man itsel". @ene it is said t6at sar%am +6alu#idam Bra6man (सव1 S< 6द% बह ) #

6ate%er else you see is also Bra6man or e%eryt6ing (else) is Bra6man. It is not di""erent "rom you, it is not

separate "rom you. I" it is made o" same material as you are &ut yet you are di""erent, t6en it ould "alsi"y t6e

de"inition o" Bra6man &eing indi%isi&le and immuta&le. @ene you annot say t6at ?I am t6e part and Bra6man is

"ull?. 86e onept o" 5ualitati%ely same &ut 5uantitati%ely di""erent ill %iolate s6ruti and 6ene annot &e

aepted.

I" you say t6at # t6is is a rose "loer. It means t6at you are not rose "loer. @ene you are di""erent t6an rose

"loer. In t6e same ay 6en you say t6at ?@i I am Amrut?, you use to ord ?I? and not ?t6is?. -lease note t6e

di""erene. @ere ?I? is assoiated it6 p6ysial &ody, as our onsiousness is strongly assoiated it6 p6ysial

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&ody. @ene e do not say t6at ?86is is Amrut? (e%en t6oug6 reently e do say # t6is is Amrut, is

is grammatially inorret)

Anyt6ing t6at is not you is pointed as ?86is?, 6i6 is said as ?idam? in sans+rit. 86e pat6 o" ad%aita is sel" en5uiry.

It is alled as pat6 o" negation # ?/eti # /eti? (न # न ). nA#iti, nA#iti ( #6न , #6न ) means ?not t6is, not t6is?.

#dea is to se!arate or dis+associate or detach '#' fro$ that is not '#' . ence it is ca""ed as !ath of neation

-of non se"f. )"ease note that one cannot neate onese"f. /ne cannot den& one's own eistence as an&

ti$e. ?I? annot &e negated, only t6at is di""erent "rom ?I? an &e negated. A"ter negating 6i6 is ?not you? ,

li+e peeling o"" layers o" onion, 6at is le"t is emptyness, ust you. >mpty means not6ing more remains to &e

negated. /o not6ing t6at an &e seen is le"t. In ot6er ords, t6ere is no ?dras6ya pdArt6a? (%isi&le o&et or

o&et o" o&ser%ation). Findly note t6at in t6is proess, o&ser%er is not negated, 6ene only t6e o&ser%er remains.

!et us understand t6is it6 t6e 6elp o" anot6er e7ample.

/ame and "orm are interonneted. 86ere is no "orm, 6i6 does not 6a%e a name and t6ere is no name 6i6

does not 6a%e a "orm. Bra6man is alled so only "or understanding and e7planatory purpose. 86e moment e

6ere name o" o&et, e %isualiKe it?s s6ape. or e7ample # ?8ree?. As soon as I spea+ t6e ord ?8ree? , a s6ape

appears in "ront o" you. A small demonstration ill 6elp understand &etter. *6en is say, ?86is is a mango tree? ,

mango tree appears in "ront o" you. /o remo%e, t6e name 6i6 is ?mango tree? . *6at remains is ust a s6ape.

/o remo%e s6ape. nly t6e +noledge t6at t6is as mango tree remains. /ot6ing is in "ront o" you. In ot6er

ords, t6e o&et o" o&ser%ation ?ango 8ree? is a&sent. nly t6e o&ser%er remains. 86ere is no seond.

86e t6ing t6at remains is ust +noledge. @ene Atman is alled as ;nana#s%arupa (o" nature o" gi%ing +noledge).

But one an only &e aare o" anyt6ing i" one is onsious o" it. @ene Atman is pure onsiousness.

onsiousness is t6e one 6i6 is responsi&le "or any +noledge. In ot6er ords onsiousness 6as t6e 5uality

or nature o" gi%ing +noledge. @ene Atman is also alled as -ra+as6#s%arupa (o" nature o" lig6t). !ig6t also 6as

nature o" gi%ing +noledge. *e ant to "ind our rist at6, &ut annot "ind it as t6e room is dar+. *6en you

sit6 on lig6t, you an loate your rist at6. !ig6t 6as nature o" gi%ing +noledge. It s6ould &e noted t6at

Atman is not lig6t, &ut o" nature o" lig6t in a sense t6at &ot6 lig6t and Atman 6as nature o" gi%ing. In ot6er ords,

Atman is responsi&le "or any +ind o" +noledge.

ind"& note that the oserver hi$se"f is not neated, on"& oect of oservation is neated. #t is said that

in nana driSi -C _8` i.e. in state of At$a+ nana, sa$sAra -स%स is neated. )"ease note that the word

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Understanding Advaita - NirguNa bra!man नरण बह 3

used is 'neated' and not 'destro&ed'.

@ene one rea6es to a onlusion, ?A6am &ra6mAsmi? (अ0% बह*.म ) meaning ?I am Bra6man? # a ma6a%a+ya.

:ine t6is ?I? is not6ing &ut pure onsiousness, it re"lets anot6er ma6Aa+ya # -ranAnam Bra6ma (/C% बह )

meaning ?onsiousness is &ra6man?. Gou &egan t6is ourney &y &eing in duality and you t6oug6t t6at ?I? is

di""erent "rom Bra6man, @ene uru instruts you into a ma6A%A+ya ?tat t%am asi? ( , तवम , अनस ) meaning ?86at

t6oug6 art? meaning ?you are t6at Bra6man?. A"ter negating 6at is not ?I? , ?I? merges it6 Bra6man. Indi%idual

ego merges in Bra6man looses it?s indi%idual identity. ne onludes t6at ?I? i.e. :el" i.e. ?Atman is Bra6man? i.e.

?ayamAtmA &ra6ma? (अयम , Gतम बह ) # anot6er ma6A%A+ya. (:ri amana a6ars6i says t6at a"ter >go dissol%es,

anot6er ?I#I? springs up spontaneously. But t6is is not ego. it is pr/a %astu (ompleteness). @ene t6is ?I? is

alled as Atman. 6i6 is none ot6er t6an Bra6man.)

86ese 4 ma6a%a+yas tal+ a&out t6e unity and oneness Atman ( ;i%a, Gतम , "#व ) and Bra6man (बह ). /ote t6at 6ere

;i%a and Atman are used inter6angea&ly 6ile ;i%a stands "or Indi%idual :oul, Atman simply means ?I? or ?:el"?.

86is ?I? is assoiated it6 Body, preisely ' +os6a#s (-V5 क! , ' &odies), namely

anna#maya +os6a (अ(मयक! , p6ysial &ody),

prA/a#maya +os6a (/णमयक! , energy &ody),

mano#maya +os6a (ममयक! , mental &ody # mana),

%igyAna#maya +os6a (8वCमयक! , ausal &ody, ego, st6u!a s6arira (.7W< !F ), +ara/a sarira (कण !F ), linga

sarira (न<%र !F ), linga de6a, i%AtmA ("#वतम ) , anta+ara/a (अ()कण ) and

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

Page 74 of 400




meditation and sees t6is orld as Bra6man (बह ). >arlier one learly sees t6is orld and does not see Bra6man.

/o one sees t6is orld as it is atually is i.e. Bra6man. In ot6er ords, t6e orld is not di""erent "rom Bra6man.

ne is said to 6a%e separated mil+ "rom ater. mAyA (ater, मय ) is separated "rom Bra6man (बह ).

86is re"lets anot6er ma6A%A+ya # ?sar%am +6alu#idam &ra6ma? (सव1 S< 6द% बह ) meaning ?>%eryt6ing else is

(also) Bra6man?

ithout $ind, there is no eo, without eo, there is no $ind. /ne ceases to eist is asence of another.

sAd6a+a (स=क , disiple, see+er) &egins it6 duality, as one is in duality, later on "inds relation it6 :upreme

Bra6man and "inally ends up &eing :upreme Bra6man. @ene t6ere are t6ree type o" :6rutis (upanis6ads) #

B6eda s6ruti (भद शन ), g6a8a+a s6ruti घटक शन ) and a#&6eda s6ruti (अभद शन ).

heda shruti -भद शन *

B6eda means di""erene. &6eda s6ruti, as t6e name suggests tal+s o" i%a and Bra6man or is6ara as di""erent. At

times Atman is inter6angea&ly used it6 i%a &y non#ad%aita a6aryas.

a+heda shruti -अभद शन *

aQ&6eda J a&6eda (अ Q भद J अभद ).notQdi""erent J non#di""erent or non#dual.

:6rutis or slo+a#s "alling under t6is ategory delare one#ness o" Atman and &ra6man.

haaka shruti -घटक शन *

86e lin+ oining &6eda and a&6eda is alled as g6a8a+a s6ruti. 86ey e7plain t6e lin+ &eteen i%Atma ( "#वतम )and paramAtmA (-मतम ) or antaryAmin (अ(यम# ). 86ey are so#alled as t6ey synt6esiKe super"iially

ontraditory passages in %edas and upanis6ads.

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Understanding Advaita - saguNa bra!man सरण बह 3 - %s!vara ई 3

sagu/a &ra6manbसरण बहc

# Is6%ara (ई

)

*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

(%irtues) # o%erlords6ip, poer, "ame, ri6es, +noledge and "reedom "rom &eing anting (dispassion). 86oug6

Is6%ara is eternal, 6e is alled so as 6e is onneted it6 mAyA. *it6out mAyA, 6e is /irgu/a Bra6man. Is6%ara,

6is glories and or+s attri&uted to 6im (reation, preser%ation and destrution) 6a%e to &e e7plained it6 t6e

6elp o" mAyA. *it6out mAyA, Is6%ara is attri&utesless. Is6%ara is pure onsiousness. As /ir%i+alp samad6i, 6i6

is to transend mAyA and it?s t6ree gu/a#s, is t6e "inal goal, Is6%ara is not t6e "inal destination "or ad%aitains. It is

is6%ara?s /irgu/a aspet, 6i6 e7ists independently it6out mAyA t6at is t6e "inal goal o" an ad%aitin.

86oug6 Is6%ara is eternal, 6e is to &e e7plained or to &e understood in relation ot somet6ing.

e.g. ne o" t6e attri&ute is lords6ip. It is not an a&solute term. It is relati%e. !ords6ip o%er 6at and 6om< :o e

say Is6%ara 6as lords6ip o%er t6e reation, us, 6uman, and e%ert6ing. @ere lies t6e duality. i.e. Is6%ara is t6e !ord

o" all reatures and t6e entire reation. *6en t6ere is no reation, t6er is no seond. @ene t6ere is also no

lords6ip. :imilar an &e said a&out ot6er "i%e attri&utes. Is6%ara it6out attri&utes is alled as attri&utesless i.e.

/irgu/a. @ene Is6ara (:agu/a Bra6man) as pure onsiousness, it6out any attri&utes is alled as /irgu/a

&ra6man. 86is is t6e "inal destination.

aya as mit6yA is uni5ue to Ad%aita. !ets understand 6at is mAyA

Maya and Mithya (मय ,नमथय )

:atya (सतय )J one t6at is present at all times, e%ery6ere, in past, present and "uture. It is eternal trut6

A#satya (असतय )J one t6at is not present at any time (past, present or "uture) # t6is is generally translated as unreal

Page 7' of 400




or "alse.

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

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Understanding Advaita - aa and it!a मय ,नमथय 3

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

traes o" sna+es s6ould &e le"t a"ter t6e sna+e %anis6es.

In my opinion, t6e ord ?illusion? &etter de"ines mit6yA t6en ?appearane?.

rom nitya # anitya %i%e+a i.e. &y disrimination &eteen eternal and temporary, one an neglet t6is orld as it is

not permanent and su&et to onstant 6ange. In ot6er ords, t6e orldly o&ets are not permanent unli+e

eternal Atman H Bra6man and 6ene ise one s6ould disriminate &eteen nitya %astu Atman and anitya %astu

an#atman (not atman), de%elop dispassion "or t6e an#atman and s6ould it6dra senses "rom t6ese o&ets.

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*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

"or +Ama (कम , is6 or desire), +rod6a (D= , anger), lo&6a (<भ , greed, o%etousnessR a%arie) and mo6a (म0 ,

atta6ment) t6ere&y ma+ing is ertain "or re&irt6 and getting trapped in t6e yle o" &irt6 and deat6. :6ri /it6in

:rid6ar 6as e7plained to +arma#s 6ere

But 6o an li+es and disli+es (र #E ,) gi%e rise to +Ama and +rod6A (कम #D= )<

It is natural to e7pet a result o" any ati%ity, sine lot o" e""ort is put in to aomplis6 t6e tas+.

I" you get suess in your ations, you ill &e moti%ated to repeat t6e ation.

I" you get "ailure in your ations, you ill &e moti%ated not to repeat t6e ation and "ind anot6er solution.

86e ulprit is t6e e7petation o" a desired result "rom +arma (कम g< Gस8d ). *6i6 produes li+es and disli+es

(र #E ,).

But, 6o to deta6 onesel" "rom results<

ne an deta6 in %arious ays. ne o" t6em is &y dis#assoiating ?I? it6 &ody and +arma and 6ene it?s results.

Anot6er simpler ay is to dediate t6e "ruit o" +arma i.e. result o" +arma to od. Anot6er ay is to or+ it6 a

&6A%a t6at ?I am an instrument o" Is6%ara?. Ad%aita ay is to dis#assoiate it6 disriminati%e +noledge and &y

generating dispassion in t6e orldly ati%ities. Ad%aita tea6es one to &e a itness o" +arma. But deta6ment

does not 6appen in a day. It ta+es time and so one 6as to regularly meditate upon supreme &ra6man, or on

and learn to it6dra t6e senses &a+ "rom orldly o&ets li+e tortoise it6dras it?s lim&s. Findly note t6at

only dispassion is not enoug6 "or progress. ne also needs to >ditate on Bra6man %ia . 8o "ly one needs 2

ings # VairAgya (वगय ) and a&6yAsa (अhयस ). VairAgya is dispassion and a&6yAsa means to study. It also means

to do 6intan (न5% )), manan (म ) and nid6id6yAsana (नन=iयस ). It also means to meditate (iय , स= ,"- a, et).

8ote* 86ere are many meanings o" ord ?mo6a?$ ignorane, illusionR unonsiousness, soonR delusion o" mindR

"asinationR in"atuationR atta6ment, lo%e.

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http://nithinsridhar.blogspot.in/2012/12/the-two-ways-of-performing-action.html

http://nithinsridhar.blogspot.in/2012/12/the-two-ways-of-performing-action.html



Understanding Advaita - nita and anita नतय -अनतय 3

@ere some li+e atta6ment, "asination, in"atuation and to some e7tend lo%e are diret meaning, 6ile rest are

implied or resulting meaning.

VairAya and doSa-darshan (वगय - द द! , !is"assion and fa#$tfindin)

VairAgya (वगय ) is de"ined as 6a%ing dispassion in orldly ati%ities, orldly o&ets and in person. VairAgya

(वगय ) is not ust outard renuniation, it is inard, as desires are not outside us, &ut in our mind. B6aga%an in

ita says, ?all %AsanA#s (वस ) are in our mind सव , -7j मरम , , sar%An pArt6o manogatAm). @ene %airAgya

an also &e de"ined as a&sene o" &6ogya padArt6a (भगय -द7) in mindi.e. a&sene o" orldly o&ets in mind.

(&6ogya, भगय means one 6i6 an &e onsumed and padArt6a, -द7 means any o&et. @ere onsumed an &e

ta+en as "ul"illed. @ene &6ogya padArt6a means o&ets t6at an &e "ul"illed.)

pades6a#s (spiritual instrutions) are gi%en on ad6i+Ara &6eda. @ere, ad6i+Ara means to 5uali"y. Duali"iations is

&ased on purity o" mind. 86ere are t6ree types o" ad6i+Ari#s i.e. t6ree type o" students.

1. m6a ad6i+Ari (मWk अन=कF )2. mad6yAma ad6i+Ari (मiयम अन=कF )3. uttama ad6i+Ari (U[म अन=कF )

1. m6a ad6i+Ari (मWk अन=कF )

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)

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2. Bra6ma#&6A%anA (बह भव )# Feep mind oupied it6 t6oug6ts o" Bra6man

1. 9osha 9arshan -द द!

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

ispassion s6ould &e aompanied &y poer o" disrimination (%i%e+a). @ene %airAgya is %i%e+a#yu+ta %airAgya

(8ववक यd वगय , dispassion resulting "rom poer o" disrimination)

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Understanding Advaita - VairAga and doSa-dars!an वगय - द द! , Dis"assion and fault

finding3

2. mad6yama ad6i+Ari (मiयम अन=कF )

Aruna (अ" ) is an e.g. o" mad6yAma ad6i+Ari. @e ould repeatedly argue B6aga%an o%er same points li+e is

tyagi (तयर# ) &etter or +arma yogi (कम यर# ) or is sanyAsi (स%यस# ) &etter or +arma yogi (कमयर# ), et. @e does not

is6 to "ig6t yet 6e lea%es e%eryt6ing on &6aga%an. inally a"ter 5uestioning &6aga%an "or 1C ad6Aya#s (1C

6apters) 6e realiKes 6is true nature and &eomes neutral it6out any li+es and disli+es.

3. uttam ad6i+Ari (U[म अन=कF )

rAA ;ana+ (" "क ) as uttam ad6i+Ari. In as6t8a%a+ra ita (अ`वD र# ), 6e only as+ed 5uestion one. uru

As68a%a+ra muni (अ`वD मन ) ansered 6is 5uestions in "irst 6apter. In t6e seond 6apter rAA ;ana+ &eomesenlig6tened. @e instantly &eame enlig6tened as, unli+e Aruna, 6e listened and digested uru?s tea6ings

it6out any dou&t and it6 "ull "ait6. 86ese type o" ad6i+Ari#s ar %ery rare.

%iva ("#व )

It an &e onluded t6at t6e atta6ment o" &ody and t6e "eeling t6at ?I? am &ody is t6e one t6at produes

&ondage. :u6 a &ound soul is alled ;i%a#atman ("#वतम ) or simply ;i%a ("#व ).

;i%a is de"ined &y Adi :6an+ara in 8at%a Bod6 and ot6er pra+ara/a grant6s as t6e one 6o assoiates itsel" it6

+arma and "ruits o" +arma, e7perienes pleasure and pain &y assoiating it6 mind, &ody, intellet and ego. ;i%a

tra%els "rom one &ody to anot6er and is trapped in t6e yle o" &irt6 and deat6.

ne annot &e a i%a also as aording to s6rutis, and smritis, t6e siKe o" i%a is gi%en as 100t6 part o" 6air as in :%.

p ('.9) and :6i%a ita (6apter 10), 6ile 6en one meditates and does neti neti (न #न ), one also deta6es

"rom i%a &6A%a ("#व भव ). ne does not "eel t6at one is a small point o" lig6t or energy, &ut one is t6e itness o"

&ody, mind and t6oug6ts. 86is itness is not6ing &ut onsiousness and it is e7periened to &e in"inite and not as

a point o" lig6t it6in a spei"i p6ysial loation e.g. it6in 6eart, et. @ene ;i%a &6A%a ("#व भव ) is only "or

intermediate see+ers. As one progresses, one &eomes aare o" one#ness o" Atman and Bra6man. ;i%a is de"ined

as t6e one 6o enoys H su""ers "ruits o" +arma (कमg< ) and e7perienes oy, sorro &y assoiating it6 mind,

e7periening indi%iduality &y assoiating it6 ego (अ0%क , a6am+Ara) and e7periene pain &y assoiating it6p6ysial &ody. By assoiating it6 t6e attri&utes or in ot6er ords d6arma o" ' s6eat6s (क! , +os6a#s), mind,

intellet, and ego it assumes t6at it is ?I? 6o is e7periening. @ene in ita it is ad%ised to do +arma it6 t6e spirit

o" deta6ment. eta6ment is to &e done it6 "ruits o" +arma i.e. results o" ation. :imilarly one s6ould deta6

onesel" "rom all t6at is not atman. ne is "ree "rom i%a &6A%a ("#वभव ) 6en one dis#assoiates itsel" or ?I? "rom

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' 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

interpretation o" ma6A%A+ya#s.

Page 47 of 400



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.

Re$ation eteen %iva, Ishvara and Brahman

In simple ords,

Bra6man Q :udd6a mAyA J Is6%ara

Bra6man Q a%idyA mAyA J I%a

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Bra6man 6en assoiates it6 6is poer mAyA &eomes Is6%ara, 6o is t6e reator o" ni%erse, &ut 6imsel" is

not deluded &y 6is on mAyA and 6is reation.

Bra6man a"ter reating t6is orld, entered into pan6 ma6A&6ta#s, assoiated it6 t6em and "orgot 6is truenature. 86us 6e &eame I%a.

Bot6 :udd6a mAyA and a%idyA mAyA are alled as upAd6i#s. I" e remo%e :udd6a mAyA "rom Is6%ara, 6at

remains is Bra6man. In t6e same ay, i" e remo%e a%idyA mAyA, 6at remains is Bra6man. Is6%ara, in ot6er

ords is Bra6man it6 names and "orms. :ri VidyAra/ya :%amI in 6is master piee -an6da:I says t6at Bra6man

reated t6is orld "orm 6is ans6 (part) i.e. only a "ragment. @ene mAyA is alled as e+a de:iya (on"ined to only

one region). est all is alays Bra6man.

Ishvara Sr*ShTI and +Iva Sr*ShTI

Is6%ara 6as reated t6is orld and di""erent padArt6a#s (o&ets). reation o" Is6%ara is alled as Is6%ara :r:68I

i.e. od?s reation.

;i%a added 6is on interpretation, atta6ment (&6A%a) and ga%e importane to some o&ets, i.e. li+es some

o&ets or person and disli+es ot6er o&et or person, or may remain neutral. :ri VidyAra/ya :%AmI in 6is

pan6da:I gi%es "e e7amples to gi%e us more larity.

Is6%ara reated ;eel say a diamond. ne person li+es it?s possession i.e. %alues it and de%elops li+ing "or it,

anot6er one is not 6appy as 6e is not a&le to possess one, t6ird one is pre"ers to remain neutral. 86e &6A%a o"

possession is I%a#s reation. It is not Is6%ara?s reation. Is6%ara reated a padArt6a, 6ile a I%a, 6o is a &6o+tA,

added it?s on %aluation to a non#li%ing o&et. In t6is ay, I%a ill eit6er try to protet it, a5uire it or do not

are a&out it. @ene I%a li%es in 6is on orld. 86e %aluation o" ?diamond &eing a priey possession? and adding a

&6A%a o" a5uiring it is t6e reation o" I%a and not Is6%ara. 86is is alled as I%a :r:68I.

Anot6er e7ample gi%en is t6at o" a omen. ne lady an &e a daug6ter, sister, i"e and mot6er to di""erent

person. *6at Is6%ara reated is a 6uman &eing made up o" "les6 and &ones. It is I%a t6at added &6A%a li+e

daug6ter, sister, i"e, et to it and assoiated it6 it. *omen is reation o" Is6%ara, &ut t6e attri&utes o" daug6ter,

sister, i"e, et arise in t6e &udd6i and mind o" I%a and 6ene t6e relations are alled as I%a :r:68I.

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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

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?%idyA?. Fnoledge o" one?s true nature is alled as ?%idyA? or ?;nana?. Bra6man entered into &ody and "orgot 6is

nature. Bra6man &eame ignorant.

A"ter entering into &ody and "orgetting one?s true nature, Bra6man, as I%a, sear6ed "or it and in t6is proess,

tried to assoiate itsel" it6 :ense o&ets. In t6is proess, I%a got atta6ed to t6em and t6e 6ole unending

yle &egan. @ene a%idyA is alled as root ause o" &ondage.

:ine e all are in d%aita (t6e orld o" duality) and e e7periene it in our daily li"e, 6ene ad%aita starts it6

duality and ends in non#duality.

Ad%aita as+s one to ma+e e""orts to remo%e a%idyA (ignorane) and gain mo+s6a.

moksha (म$ , mo.a)

o+s6a is generally de"ined as "reedom "rom t6e yle o" &irt6 and deat6. By a&iding in :>! (Atman) e""ortlessly

one &eomes "ree "rom yle o" &irt6 and deat6. 86is is alled as mo+s6a. A"ter mu+ti or mo+s6a, t6e &ody does

not "all and a person returns to t6is orld to e7periene t6at all >lse i %erily Bra6man. :u6 a person is alled as

;i%an#mu+ta 6i6 roug6ly means to &e "ree 6ile residing in &ody.

Vi%e+ 6udamani gi%es anot6er de"inition o" mo+s6a.re"er %2C#2=2 and 2=3#2=

%erse 2C says It says, %AsanAtAna%a.m tat mu+tim meaning, renuniation o" %AsanA (desires) is li&eration.%erse 2=3 onludes t6at destrution o" desires is not6ing &ut li&eration

Vi%e+ 6udamani (224 # 22) says t6at it6out atma#nana i.e. it6out +noledge o" :>!, li&eration is impossi&le.

Three Ty"es of vAsanA-s (वस , !esires) and their ren#niation

Vi%e+ 6udamani says t6at t6ere t6ere re t6ree types o" desires (%AsanA#s)

%erses 2=1, 2=2 and 2=3 say$

de6a %AsanA # atta6ment it6 &ody.

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Understanding Advaita - 8!ree 8"es of vAsanA-s वस , Desires3 and t!eir renunciation

lo+a %AsanA # desire "ollo 6at ot6ers (a#nani) do

:A:tra %AsanA # desire to learn more and more :a:tra (sriptures)

de6Anu%artana#tya+t%A # enoune atta6ment it6 &ody. 8oo mu6 t6in+ing o" &ody is 6arm"ul. i%ing undue

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$

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Three /eve$s of Tr#ths

86ree !e%els o" trut6s are # %ya%a6Ari+a satya, prAti&6Asi+a satya and pAramArt6i+a satya.

Vya%a6Ari+a :atya

Vya%a6Ara means day#to#day a""airs. Vya%a6Ari+a satya means t6at 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.

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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.

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;i%anmu+ti and Vide6a 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

Bra6ma urur Vis6nu urur de%o a6es6%ara, urur :a+s6at -araBra6ma tasmays6ri uru%e /ama6. In t6is

ay, 6en utmost importane is gi%en to uru, 6o represents Is6%ara, t6ere is no separate need to surrender to

any "orm o" Is6%ara. 8e6nially t6ere is no di""erene &eteen uru, Is6%ara and Bra6man.

Why Theory of Advaita is riht

:6ruti#s desri&e Bra6man in num&er o" %erses. *e ill see 6o &asi onepts o" Ad%aita omply t6e desription

or de"inition o" Bra6man as gi%en in :6ruti#s

•rah$an is :nchanin . @ene Bra6man annot 6ange or trans"orm into somet6ing else i.e. i%a and

agat.

•rah$an is indivisi"e. @ene Bra6man annot &e di%ided into ountless ;i%a#s

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Understanding Advaita - >! 8!eor of Advaita is rig!t

•rah$an is e&ond 3 una+s. ence it has to e attriute"ess. eaning it annot &e perei%ed &y

mind

•rah$an is the on"& rea"it& -Sat&a. rah$an is one without second. rah$an is -SASvata

eterna". @ene t6ere annot &e any ot6er trut6 or satya. 8rut6 is t6e one 6i6 e7ists in all t6ree states

at all times and is it6out &eginning and it6out end. @ene anyt6ing ot6er t6an Bra6man annot &e

eternal. @ene ;i%a, ;agat and mAyA annot &e t6e trut6 E eternal, 6ene t6ey annot &e real. :o t6ey

6a%e to end or ease to e7ist in t6e pure state o" nirgu/a Bra6man. @ene it is said t6at in ;nana rist6i

or in nir%i+alp :amad6i, i%a, agat and mAyA ease to e7ist.

•rah$an is nirAkAra. @ene it is all per%asi%e. Any name and "orm 6as it?s limitations no matter 6o

&ig it is. A onrete "orm or a de"inite s6ape annot "ill ea6 and e%ery gap and 6ene annot "ill t6e

entire spae.

Aeptane o" :i7 -ramanas

nli+e ot6er non#ad%aita s6ools, Ad%aita aepts all pramA/a#s as presri&ed &y mimAmsA o" FumArilaB6atta. 86e si7 pramA/a#s are

Lpratya+saL, LanumanaL, LupamanaL, Lsa&daL Lart6apattiL and Lanupala&d6iL.

our -ramA/a#s o" /yAya are

-ratya+s6a J iret -ereption

AnumAna J In"erene ##N important pramA/a o" /yAya

pamana J +noing 6at is not +non &y means o" omparison it6 t6e +non (omparison)

:a&da J Ver&al testimony, t6e pronounements o" t6e Vedas and t6e ords o" great men

art6apatti J presumption or indiret assumption

anupala&d6i J &y 6i6 e ome to +no a non#e7istent o&et (non#appre6ension)

or more details a&out -ramanas, please read -art 13, /yaya o" t6e &oo+ @indu 6aarma. irst 3 6apters

e7plain us -ramanas. :pei"ially 6apter U1 and U3 e7plain si7 pramanas

Ad%aita or non#dualism is in agreement it6 imamsa up to a point. It aepts Vedi +arma as ell as t6e si7

pramanas (pereptions or soures o" +noledge) de"ined &y Fumarila&6atta. :an+ara?s non#dualism, amanua?s

5uali"ied non#dualism, and ad6%a?s dualism are all Vedanti dotrines and all t6ree are not against Vedi rituals.

*6ile non#dualism aepts all t6e si7 pramanas o" imamsa, 5uali"ied non#dualism aepts only t6ree#

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pratya+sa, anumana and t6e Veda :oure$ Vedanta and imamsa

:i7 -ramA/a#s are e7plained in 6armarAa Ad6%arIndra?s Vedanta -ari&6As6A

8ote*

1. /yaya 6as aepted "our pramanas # Lpratya+saL, LanumanaL, LupamanaL and Lsa&daL

2. -ra&6A+ara o" pr%a mimAmsA 6as added t6e 't6 # Lart6apattiL.

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.

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Understanding Advaita - imamsa

*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.

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nli+e ot6er mata#s ad%aita does not depend upon any non#%edi te7ts. 86ose 6o pratie purely %edi pat6a

(pat6), t6ey do not need to pratie or "ollo any Agama#s says :ta sam6itA o" :+anda -rA/a. @ene Ad%aita is

said to &e pr/a %edi d6arma or pr/a %edi sampradAya. @ene Ad%aita is purely %edanti mata.

*ni0#eness of Advaita

ommon t6ing a&out all %edanti s6ools is t6at t6ere is one supreme reality. In t6is sense t6e term non#dual is

applia&le to all s6ools o" %edanta.

t6er non#dual t6iest s6ools o" Vedanta say t6at

1. (86eir "orm o") Is6aara is supreme, independent and real

2. mAyA is od?s eternal poer and is real

3. mAyA is dependent upon Is6ara and is eternal.

3. i%a is t6e reation o" Is6ara t6roug6 mAya.

4. i%a is real adn ternal. i%a retains it?s i%a#6ood e%en a"ter :el" ealiKation.

'. Is6ara di%ides itsel" into ountless i%a#s and plays lIlA (leela H lila).

/on#t6eist or at6iest s6ools &elie%e$

1. 86is orld as reated "rom pra+ruti

2. -ra+ruti is eternal.

3. ;i%a is eternal

4. 86is orld and 6ene i%a is real and a part o" pra+ruti

In all t6ese laims H t6eories H assumptions H &elie"s, it an &e noted t6at

1. 86ere is more t6an one t6ing t6at is eal and >ternal # &ot6 i%a and mAyA

2. 86e supreme reality, Is6ara in t6is ase, 6o is real and indi%isi&le, di%ides itsel" t6roug6 Gog#mAyA or simply

mAyA and t6at di%ision is real.

/o lets see ad%aita onepts

1. Bra6man is real, indi%isi&le and un6anging

2. mAyA is unreal "rom -V o" supreme reality and is dependent upon Bra6man.

3. i%a is unreal and dependent upon Bra6man

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Understanding Advaita - Uni@ueness of Advaita

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.

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Vi%arta %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".

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Understanding Advaita - a;Ata vAda

mahAvAkya-s

a6a%a+yas desri&e Ad%aita st6iti i.e. i%a#&ra6ma ai+ya meaning i%a (Atman) and &ra6man are one. 86ere are

many ma6A%A+ya#s. 86ere are 11C0 s6A+6A#s o" %edas. >a6 s6A+6A#s 6a%e t6eir on upanis6ads. @ene

te6nially t6ere are 11C0 upanis6ads. ut o" 11C0, only 220 are said to &e e7tant. ut o" 220, 10C are supposed

are mentioned in u+ti+A upanis6ad. ut t6ese 4 upanis6ads &elonging to 4 di""erent %eda#s are seleted i.e. one

upanis6ad "rom one %eda is seleted. rom t6ese upanis6ads, 1 slo+a or 6al" slo+a is seleted as ma6A%A+yA,

6i6 desri&es i%a#&ra6ma#ai+ya.

;our 7ahavak&as are*

1. /Cम , बह -raWnam &ra6ma

onsiousness is Bra6man # ig Veda, Aitreya panis6ad 3.3

2. अ0% बह*.म A6am &ra6mWsmi

I am Bra6man # Gaur Veda, &ru6adAra/ya+a (Bri6ad#ara/ya+a) panis6ad # 1.4.10

3. तवमनस 8att%amasi # 8at 8%am Asi

86at t6ou art # meaning 86at (Bra6man) is you) # :ama Veda, 6andogya panis6ad # .C.=

4. अयमतम बह AyamWtmW &ra6ma

86is Atman is Bra6man # At6ar%a Veda, andu+ya panis6ad 2)

A"ter understanding ?*6at is Ad%aita? lets see 6o an li%e t6e li"e aording to Ad%aita.

%s Advaita for everbod

Advaita is not for everbod$

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/!agavan in #ita sas t!at

R<!;न=क.मXयdसd5सम ,m

अXयd B0 रनद )S% द0व8nवeयmm12$&mm

12$& #reater is t!eir trouble !ose minds are set on t!e unmanifestedC for t!e goalC t!e

unmanifested, is ver !ard for t!e embodied to reac!$

8!e "at! is difficult because t!e as"irant !as to give u" attac!ment to t!e bod from t!e ver

beginning of !is s"iritual "ractice$8!e embodied 8!ose !o identif t!emselves it! t!eir bodies$

%dentification it! t!e bod is De!ab!imana$ 8!e im"eris!able /ra!man is ver !ard to reac! for

t!ose !o are attac!ed to t!eir bodies$ urt!er, it is etremel difficult to fi t!e resltess mind on

t!e formless and attributeless /ra!man$

Sri amana a!ars!i in Sri amana #ita 5!a"ter ( sas

<nes !o !ave "urified t!eir mind t!roug! sad!ana meditation3 or b Sattvi. Earma in "ast lives

can "ractice advaita Vedanta$ +e furt!er sas t!at one !o does not give muc! im"ortance to !is

bod and senses and !as no interest in t!e orldl affairs instead of being surrounded b orldl

issues are considered as eligible for Self 6n@uir$

Svetasvatara U"anis!ad sas t!at same t!ing '$273 -

य.य दव - भ8d) य7 दव 7 रo m.य कन7 p7) /क!( म0तम) q/क!( म0तम 6न m'27m

य.य or !om दव to #od - भ8d) Su"reme devotion य7 दव as to #od 7 So रo 8o t!e aster m.य 8o t!at F!ig! souled G "ure mindH one कन7 e"ounded p7) t!ese trut!s /क!( s!ineम0तम) to t!at !ig! souledq /क!( म0तम 6न s!ine as +ig! Soul indeed$

8!ese trut!s, !en taug!t, s!ine fort! onl in t!at !ig!-souled one G "ure mind !o !as Su"reme

Devotion to #od, and an e@ual degree of devotion t!e S"iritual aster$ 8!e s!ine fort! in t!at +ig!-Souled one onl$

/!agavan in #ita sas

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Understanding Advaita - %s Advaita for everbod

मZयण% स0r क*sJन नसiदयm

यम8- नसiद% क*s(म% व8[ tव)mm($7mm

manu I I sa!asrJ u .aKcidatati sid!daJ$ṣ ṇ ṅ ṣ

atatIma"i sid!dInI .aKcinmI vJtti tattvata $$($7$$ṅ ṅ ḥ

($7 Among t!ousands of men, one "erc!ance strives for "erfectionC even among t!ose successful

strivers, onl one "erc!ance .nos e in essence tatva3$

Note: +ere, /!agavan sas ?.nos? and not ?sees?$ Also note t!at .nos ?e? in essence tatva3$

8!is verse is connected it! (1*, !ic! is e"lained in t!e section L ?%? or ?e? can be ta.en as

?/ra!man? L

स%(यस. म0>0 द )Sमfमयर)m

यरयd मनबह न5णन=रKLनmm&$'mm

sa nIsastu ma!IbI!M du .!amI"tumaMgata $ṅ ḥ ḥ

Mgau.tM munirbra!ma nacirJ Id!igacc!ati$$&$'$$ṇ

&$' /ut, < mig!t-armed one, renunciation is !ard to attain it!out Earma-3 oga$ 8!e meditative

man e@ui""ed it! oga attains /ra!man it!out dela$

dd6a%a ita says t6e same (.22)

यJ#! =नय % म बह*ण नs<म , m

मनय सव*ण कम*ण न-$) सम5 q HH q

'$22 %f t!ou art unable to !old t!e mind stead on t!e /ra!man, t!en "erform all actions it!outcaring for t!e results, giving t!em u" unto me$

Page '0 of 400




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

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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$

Page '2 of 400




<

Arise, aa.e from t!e slumber of Avida, ignoranceC ealie t!at Atman !aving a""roac!ed t!e

ealted teac!ersC t!e "at! is indeed difficult to cross and !ard to tread,li.e t!e s!ar" edge of a raor

6ven t!oug! e tal. about Advaita St!iti as final, mumu.s!u see.er3 is not in advaita st!iti$ +eGs!e

is in dvaita$ or t!e ones !ose time !as come to "ractice advaita i$e$ mind is "urified, are as.ed to

rise above dvaita$ 8!is is done b doing .!andan negation3 of dvaita$ or t!e ones !ose mind is

still im"ure, and #uru t!in.s !e ill not be able to absorb tatva :nana, mental "urification is advised$

8!is includes .arma .and for t!ose !o !ave eel and s"irit of doing or. and b!a.ti og for

stabiliing mind and develo"ing fait! b!ava3 in #od$ So advait does not re;ect Dvaita, but considers

it im"ortant ste" for mental "urification$ 8o encourage a disci"le or devotee in an one of t!e marg -

.arma or b!a.ti, t!eir glories are sung, so t!at mind acce"ts it easil and devotee "ractices it

!ole!eartedl$

E!andan is done from "ositive stand"oint, so t!at sad!a.a can rise above dvaita$ 8!ere is no !atred$

8!is is t!e reason ! one s!ould @ualif for receiving :nana, else it is disaster aiting to !a""en$

ore more details, "lease visit :ourne of Advaita Vedantin

sAd!ana 5atuS!8a varNana four @ualities to "ractice advaita3

Vive. 5!udamani c!oodamani3 sas t!at four sad!ans @ualities3 are necessar G re@uired for one

to "rogress in advaita$ sAd!ana c!atusta varNana3$

1$ Vive. - discrimination beteen eal and Unreal$ i$e$ onl Atman, /ra!man is real, evert!ing else

is unreal

2$ Vairaga - dis"assion in societ orldl matters3

7$ S!atsam"atti ' values3

a. Sham – Control over mind

b. Dam – Control over senses

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Understanding Advaita - sAd!ana 5atuS!8a varNana four @ualities to "ractice advaita3

!. Uprati – Saturation point "!ontrol over mins and saturation brings the saturation o#

slinging or atta!hment in any $orldly atta!hment%

d. Titiskha – To stay neutral in #avourable and un#avourable !ir!umstan!es

e. Shraddha – &aith in 'oursel# "( am doing nothing $rong in pra!ti!ing this path%, )uru,

)od and Shastras.

#. Samadhan – To stay #o!used on the pra!ti!e "one*pointedness like that o# tiger%.

4$ umu.s!atva /urning desire for liberation$

<nce ou !ave Vive. and Vairaga along it! firm determination for liberation, all ot!er @ualities

graduall develo" it!in$ egular "raers and surrender to #od also !el" a lot$ /eing "re"ared to

leave evert!ing for S69 realiation is an asset$

Advaita is for Purified minds and it! subtle intellects$

or ore details, "lease visit >!at is Advaita Vedanta 5an it be a""lied in todaOs Practical

9ife 6ternal 9in. to %ndias"iritualit /log3

Bou can also visit Advaita AQs 6ternal 9in.3 and Advaita - Eam.oti andali 6ternal 9in.3

Sna.e- o"e Analog - A "erfect eam"le to e"lain Advaita

Su""ose ou enter into a dar. room and suddenl see a sna.e, our natural or s"ontaneous reaction

ill be to eit!er run aa or to grab it for food or for earning$ So t!ere are 2 t!ings -

1$ 8o run aa or

2$ 8o run toards

sna.e$

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http://indiaspirituality.blogspot.in/2009/08/what-is-advaita-vedanta-can-it-be.html


http://www.advaita-vedanta.org/avhp/ad_faq.html










Bou sitc! on t!e lig!t and immediatel it!out an dela3, ou see t!at it is ;ust a o"e$ No t!e

t!e ?running? is over$ 8!ere is "eace$ 8!is means mind !as 2 dimensions$ 8o give or ta.e, to acce"t

or select and to re;ect$ Advaita teac!es to go beond mind into t!e t!ird dimension of stillness$ 8o go

beond dualit$

Sna.e as su"er im"osed u"on o"e b false "erce"tion$ %t as an illusion$

Sna.e seemed trut! but as never a trut!$

Sna.e did not last for ever$ %t as not "ermanent$

Sna.e vanis!ed it!out an trace and it!out an dela$

Sna.e did not eist beond ro"e$

Sna.e cannot eist it! ro"e$

Sna.e is de"endent u"on ro"e for it?s eistence

Sna.e cannot eist it!out ro"e$ So o"e is it?s Ad!Ara su""ort3, t!e substratum, base u"on !ic!

sna.e rested$

o"e can eist it!out sna.e$

No, re"lace +Snake+ b +aya+ and +-ope+ b +rahman+ in above "ara$

aa as su"er im"osed u"on /ra!man b false "erce"tion$ %t as an illusion$

aa seemed trut! but as never a trut!$

aa did not last for ever$ %t as not "ermanent$

aa vanis!ed it!out an trace and it!out an dela$

aa did not eist beond /ra!man$

aa cannot eist it! /ra!man$

aa is de"endent u"on /ra!man for it?s eistence

aa cannot eist it!out /ra!man$ So, /ra!man is it?s Ad!Ara su""ort3, t!e substratum, base

u"on !ic! sna.e rested$

/ra!man can eist it!out aa$

%n t!e same a verses in #ita and ot!er s!astras can be e"lained b Sna.e-o"e Analog

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Understanding Advaita - Sna.e- o"e Analog - A "erfect eam"le to e"lain Advaita

Sna.e as !ere ever t!ere as ro"e, but not beond it$

Sna.e as inside ro"e and ro"e as inside sna.e

Sna.e as inside ro"e, but ro"e as not inside sna.eo"e as never inside sna.e and sna.e as not inside ro"e$

Sna.e rested on o"e$ o"e is t!e substratum u"on !ic! sna.e rested$

Sna.e never eisted$

Sna.e as inside ro"e and ro"e as inside sna.e --R

o"e as never inside sna.e ans sna.e as not inside ro"e$ --R %n realit, ro"e never eisted$ rom

t!e stand"oint of realit i$e$ after realiing true nature of Self, one can sa t!at, Sna.e is not inside

ro"e and ro"e is not inside sna.e$

Sna.e never eisted --R a;aata or a;aati vAda, meaning mAA never eisted in realit3$ 8!is

statement is being said from Atma-St!iti state of :nana3 and not from Practical Stand"oint$

No reflect on t!e folloing slo.as verses3 from /!agavad #ita

मय नमद% सव1 "रदXयdमWनm

मत.7न सवभWन 50% Zवव*.7)mm*$4mm

maI tatamida sarva ;agadava.tamrtinI$ṅ ṅ

matst!Ini sarvab!tIni na cI!a tJ vavast!ita $$*$4$$ṅ ṣ ḥ

*$4 All t!is orld is "ervaded b e in unmanifest as"ect nirgina /ra!man3C all beings eist in

e, but % do not dell in t!em$

--R Sna.e as !ere ever t!ere as ro"e, but not beond it$

--R Sna.e as inside ro"e, but ro"e as not inside sna.e

5 मत.7न भWन -aय म यरमम ,m

भWभ]( 5 भW.7 ममतम भWभव)mm*$&mm

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na ca matst!Ini b!tIni "aKa mJ MgamaiKvaram$

b!tab! nna ca b!tast!M mamItmI b!tab!Ivana $$*$&$$ṛ ḥ

*$& Nor do beings eist in e in realit3C be!old divine Boga, su""orting all beings, but not

delling in t!em, is Self, t!e efficient cause of beings$

--R o"e as never inside sna.e and sna.e as not inside ro"e$

य7;;क!*.7 नतय% वय) सवTर म0 ,m

7 सव*ण भWन मत.7#तय-=यmm*$'mm

at!I$$.IKast!itM nita vIu sarvatragM ma!In$ṅ ḥ

tat!I sarvI i b!tIni matst!InTtu"ad!Iraa$$*$'$$ṇ

*$' As t!e mig!t ind, moving ever!ere, rests alas in t!e et!er, even so, .no t!ou t!at all

beings rest in e$

--R Sna.e rested on o"e$ o"e is t!e substratum u"on !ic! sna.e rested$

8ruNa-:antu NAa and Eeet-/ramar NAa

1$ 8runa-:antu Naa 5ater"illar la3

5ater"illar is some 1' legs$ So !en it ants to move from one branc! to anot!er, it ill branc! fetc! !old of

anot!er branc! and grab it it! it?s front legs and onl after fetc!ing it, it leave older branc! so s!ift to ne

branc!$

8!is can be inter"reted li.e, at t!e time of deat!, "redominant desires decide our future birt! and onl !en

t!e decision is made ne bod is given to soul$

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Understanding Advaita - 2$ Eeet-/ramar Naa$

2$ Eeet-/ramar Naa$

.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

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assuming does not !el"$ So ou !ave to as. ?>!o A %?$ %t is a .!o; and after as.ing t!e

@uestioning, i$e$ Nid!id!asana, 8!oug!ts and doubts ceases, t!e dissolve into source$ Bou !ave to

find t!e source of t!oug!ts, breat!, or mantra$ 8!at !a""ens b aareness$ / being Aare ou are

se"arated from 8!oug!ts, not be being involving in t!oug!ts$ Bou ill !ave to be de-focused b

being aare$ Anas, t!at?s all tec!nical$ /ut ;ust a re"etition ?>!o Am %? ill not !el"$

Eeet-/ramar Naa sas t!at ou ill !ave to do c!intan and manan t!in.ing and contem"lation3

and not re"etition$ %t is basicall Antar-E!o; diving dee" it!in3$

%magine a vast endless mil. ocean divine ocean of energ3$ 6ntire <cean is aa$

/ra!man is u"on !ic! t!is aa rests and is insu"erable$

8!e difference beteen :iva and %s!ara is t!at !ile %s!ara can ta.e an form an!ere at ill

and can also again merge into /ra!man at ill, :iva is bound and influenced b aa$

/ot! %s!ara and :iva !ave ?U"Ad!is?$ %s!ara ta.es Ad!Ara of ?Vid!a aa?, t!e entire cosmos and

is alas aare of it?s true nature i$e$ /ra!man$ emember t!at one rises above aa b being

aare or b .noing ?!o am %? i$e$ /eing /ra!man$ %s!ara is alas aare t!at !e is ?/ra!man?$

8!at is ! !e is called aa-Pati, sami or controller of aa$ /e also .nos t!at aa is t!e

s!a.ti of /ra!man and cannot be se"arated from it li.e fire and it?s armt!$

/!agavan in #ita gives :nana to Ar;un$ Since #ita is essence of U"anis!ads, !ic! tal.s of /ra!ma-

:nana, so /!agavan Erus!na also gives /ra!ma-:nana to Ar;un$ <nl a realied soul can give

/ra!ma-:nani$ <nl :nani can give :nana-U"des!a$ So /!agavan is also S69 ealied$ %f ou !ave

noticed, in #ita it?s :ust /!agavan, ma.ing it universal$ %nstead of /eing /!agavan, t!e substratum

of entire universe, !e does not ta.e credit$ +e !umbl sas % am ta.ing evert!ing from U"anis!ads,

!ic! are created b is!is, or sim"l % am @uoting from S!astras, even t!oug! evert!ing origins

or emerges and dies udb!ava and laa3 in #od$ So even b!agavan Erus!na considers S!astras as

aut!entic and t!ere is not even a trace of 6go, no ?%? in /!agavan$ Also note t!at #ita does not teac!

from <nl one stand"oint$

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Understanding Advaita - Subtle Points

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

Page (0 of 400




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

ealiation$

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http://indiaspirituality.blogspot.in/2009/05/three-paths.html

http://indiaspirituality.blogspot.in/2009/05/three-paths.html



Understanding Advaita - 8!ree Pat!s

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

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Vac!art!a and 9aart!a

6ver statement !as Vaac!art!a a""arent G literal meaning3 and la.s!aart!a destination3

% ill give an e$g given b Sami Su.!bod!ananda in one of !is discourses

+e Sami;i3 "ointed to Eris!na idol and said 8!is is Eris!naO$

No, t!e "ointed finger is vaac!aart!a, !ic! one !as to dro"$ %t is used for ;ust giving in t!e

direction$ Pointed finger is not t!e destination$ 8!e destination la.s!a3 is t!e idol of Eris!na$ %f ou

.ee" loo.ing at "ointed finger, can ou loo. at Eris!na no$ %f ou loo. at s!ado, can ou loo. at

Sun No$

inger !as to be dro""ed$ %t as never t!e destination$ /ut since e ere not able to find .ris!na or

to ma.e it easier to find .ris!na, t!e finger is "ointed$ After one moves attention to Eris!na, t!e

finger is dro""ed$ No more attention is given to finger, !ic! is ;ust a "ointer and not destination$

Erus!na is t!e onl center of focus or attention$ %t is t!e onl t!ing t!at one s!ould care$

rom t!is Sami;i?s e$g$ , % can etend t!at

inger is maa and idol of .rus!na is bra!man$

S!astras teac! us in a language !ic! loo.s li.e dual$ 8!is is because, a sad!a.a is alas living in

dualit$ So it is eas to tal. from P<V Point <f Vie3 of sad!a.a$

Anot!er e$g$ >ill ta.e t!ings more clear

%magine t!at ou are going from "lace A to "lace /$ %n beteen t!ere is a river and ou do not .no

to sim$ So ou ta.e aad!araa su""ort3 of boat$ /oat !as advantage t!at it ill not sin. itself and

ou$ /ut after reac!ing boat, do ou .ee" sitting in boat or move a!ead definitel move a!ead$

+ere, boat is maa, it is a tool and not a destination$

6arlier e !ad concluded t!at Advaita does not give im"ortance to maaa$

/ut e !ave !eard so muc! about mAA maaaa3$ >! is mAA tal.ed toomuc!

Since matured sad!a.as are ver rare and are generall in isolation and maun cannot be taug!t$ Bou

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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

Page (4 of 400




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

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http://www.sankaracharya.org/vivekachudamani3.php#1



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

or. under com"ulsion b t!e gunas born of Nature$

य7=%नस सनम\;*गभ.मसतक A;"m

C*ग) सवकम*ण भ.मसतक A 7mm4$7(mm

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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$

U"ades!as are said from ad!i.Ara b!eda$

efer /# 47' - 47), !ic! sings t!e glories of :nana$

8!is uni@ue met!od is called ad!Aro"a a"avAda$ %t as rediscovered b evered SSamiSacc!idanandendra Sarasati$

Page (( of 400



Understanding Advaita - ad!Aro"a a"avAda - <nl 5onsistent 8raditional 8eac!ing of AdiS!an.ara /!agavad"Ada

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$

%s!ara is Neutral sas #ita

द[ क.यन5त--% 5व सक] % 8वभ)mअCव]% C% मp*( "(व)mm&$1&mm

&$1& 8!e <mni"resent neit!er acce"ts anbod?s sin nor even virtue$ Enoledge remains covered bignorance$ 8!ereb t!e creatures become deluded$

Statement# are ma*e from *ifferent 0!1 con#i*erin" the min*#et of 2ue#tioner:

#arira bhA)a, 3i)a bhA)a an* Atma bhA)a

Sri ama.ris!na sas,

<nce Sri ama as.ed +anuman !o !e loo.ed at !im$

+anuman e"lied

A# a bo*y, I am your *a# .#er)ant/ an* you are my lor* .ma#ter, prabhu/

Page () of 400





Understanding Advaita - ad!Aro"a a"avAda - <nl 5onsistent 8raditional 8eac!ing of AdiS!an.ara /!agavad"Ada

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,

Page (* of 400



Understanding Advaita - Eris!na taug!t bot! dvaita and advaita$

immutable and most ecellent nature$ i$e$ t!e t!in. of me as a "erson it! bod

+indi 8ranslation b Sami amsu.!das;i a!ara;

>8\0F मZय म सवशu अ8व!# -मभवक " 0 v अXयd म -6*('यwस - 3 मx स*K5द(दघ-मतमक मZयकl 0 0F !F =ण कव< म 0y mm($24mm


($24 Abudd!aa!, t!e unintelligent, t!e non-discriminating onesC a;ananta!, unaareC mama, of

C "aram, su"remeC b!avam, state, realit as t!e su"reme SelfC !ic! is avaam, immutable,

undecaingC and anuttanam, unsur"assableC manante, t!in.C mam, of eC as ava.tam, t!e

unmanifest, t!e invisibleC a"annam, t!at !as becomeC va.tim, manifest, visible, at "resent At

"resent, after being embodied as an %ncarnation$-t!oug! % am t!e ever ell-.non #od$ 8!e t!in.

so because t!e are unaare of realit$ 8!is is t!e idea$>!at is t!e reason for t!eir ignorance

8!is is being stated

0% /क!) सव.य यरमयसमव])mमWk;य% नभ"न <क मम"मXययम ,mm($2&mm

8ranslation

($2& /eing envelo"ed b oga-maa, % do not become manifest to all$ 8!is deluded orld does not

.no e !o am birt!less and undecaing$


($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

Page )0 of 400



Understanding Advaita - Eris!na taug!t bot! dvaita and advaita$

not cover !is .noledge$? Since t!is is so, t!erefore-

Fris6na as also a tyAgi and is also alled as yoge:ara. Fris6na s6oed ot6er ays to rea6 6im. as &6a%a is

not to only &6a%a to ors6ip 6im and t6at you need &e a"raid o" 6im. @ene Fris6na is alled a ;agat uru. y

prostrations and salutations to ;agat uru B6aga%an Fris6na.

86ere are to types o" &6a+ti#s. 86is is e7plained &y :6ri /it6in :rid6ar 6ere

/ot! sides of coin !as to be understood$

A ;nani e"eriences niivi.al" samad!i$ /ut it is not over, as mind again rises from t!e dead mano

laa3 and one enters into dvaita$ /ut b re"eated entering into samad!i, mind, !ic! is not!ing but

t!oug!ts and vasanas, is graduall destroed mano nas!a3$ No t!ere is no mind$ ind of :nani is

bra!man itself sas Sri amana a!ars!i$ After one a.es from meditates or com"letes meditation,

one sees t!at t!is orld is also /ra!man and not maa$ +e sees divinit ever!ere$ 8!is ma not

be li.e a vision of Eris!na "erson3 ever!ere, but ;ust divinit$ Suc! a "erson is called ;ivan

mu.ta$ <ne da ou began meditation$ 8!e !ic! !as beginning also !as an end$ 8!ere is no need

to furt!er meditate$ 8!e "ur"ose of meditation and t!is life !uman birt!3 is fulfilled$

Sri amana a!ars!i called t!is as sa!a; samad!i$ <rdinar "erson do not return from nirvi.al"

samad!i and after 21 das, connection it! bod "ermanentl dro"s$ /ut Some ma return into t!is

orld to teac! b!a.ti and ;nana and .ee" a "seudo ego of .noledge or b!a.ta li.e t!at of

s!an.ara, su.!dev, etc$

So, fir#t i# nir)i%alpa #ama*hi an* then it i# #a)i%alp #aam*hi$ .tat t)am a#i an* then

#ar)am %halu-i*am brahman/

%n og and b!a.ti reverse is true$ %n og, one e"eriences divinit ever!ere sarvam .!alu-idam

bra!man, and later on reac!es nir.i.al" samad!i

source!tt"GGindias"iritualit$blogs"ot$inG2012G0*Gsa!asrara-c!a.ra$!tml %nde !tt"GGindias"iritu alit$blogs"ot$inG2012G0*Gc!a.ras-inde$!tml 3

%n b!a.ti, one .ee"s ego of ?% am b!a.ta? and later one even renounces t!is ego to merge into #odlosing !is on identit sas Sri ama.ris!na$

%n sim"le ords of Sri ama.ris!na, Nira.ara bra!man is li.e infinite ocean, "ure ater$ /ut due to

cold of b!a.ti3, it freees and ta.es s!a"e b becoming ice$ /ot! ater and ice are tec!nicall one

Page )1 of 400

http://nithinsridhar.blogspot.in/2012/11/the-two-stages-of-devotion.html

http://indiaspirituality.blogspot.in/2012/09/sahasrara-chakra.html

http://indiaspirituality.blogspot.in/2012/09/chakras-index.html



http://nithinsridhar.blogspot.in/2012/11/the-two-stages-of-devotion.html

http://indiaspirituality.blogspot.in/2012/09/sahasrara-chakra.html






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

Page )2 of 400



Understanding Advaita - /ot! sides of coin !as to be understood$

su"reme$

<ur s!astras teac! man as to attain mo.s!a$ 6ac! scri"ture glorifies it?s "ersonal deit and

ob;ect of ors!i"$

Sri ama.ris!na sas t!at, /!agavan of b!a.ta, /ra!man or Atman of Advaita and Paratman of

Bogis is one and t!e same$

A"ter nderstanding Ad%aita, lets understand a n important te6ni5ue taug6t &y traditional uru#s adAro"a

a"avAda

Page )7 of 400











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$

Page )4 of 400



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$

8!is can be observed in #ita 17$1 and 17$17

Page )& of 400



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$

>B0(s भWम5% 5मव 5m

सW मतव[द8वCय% द W.7% 5*(क 5 ,mm17$1'mm

Page )' of 400




17$1' 6isting outside and inside all beingsC moving as ell as non-moving, %t is incom"re!ensible

due to subtleness$ So also, %t is far aa, and et near$

<

17$1' <utside and it!in all3 beings t!e unmoving and also t!e movingC because of %ts subtlet,un.noableC and near and far aa is 8!at$

8!is met!od is found in ot!er verses of #ita$ 9ets anale a fe verses$

A*hyAropa Apa)A*a in 'hapter ;

Please refer to s!an.ara b!asa in ?#ita Su"er Site?$ Select bot! !indi commentar Sri+ari.ris!andas #oen.a 3 and englis! commentar Sami #amb!irananda3

A*hyAropa .#uperimpo#ition/

%n c!a"ter *, /!agavan sas

मय नमद% सव1 "रदXयdमWनm

मत.7न सवभWन 50% Zवव*.7)mm*$4mm

maI tatamida sarva ;agadava.tamrtinI$ṅ ṅ

matst!Ini sarvab!tIni na cI!a tJ vavast!ita $$*$4$$ṅ ṣ ḥ

*$4 All t!is orld is "ervaded b e in unmanifest as"ect nirgina /ra!man3C all bein"# e4i#t

in Me, but I *o not *well in them$

Apa)A*a .retraction or ne"ation/

5 मत.7न भWन -aय म यरमम ,m

भWभ]( 5 भW.7 ममतम भWभव)mm*$&mm

na ca matst!Ini b!tIni "aKa mJ MgamaiKvaram$

Page )( of 400





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

Page )) of 400




>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$

Shan%ara ha#ya San#%rit

-- सव)-*ण-द% सव) -णय) -दs अ.य 6न सव)-*ण-द% , Cयम ,m सव/*णकण-न=नभ) $TC.य अ*.तव%

8वभXयm $TCs $T-न=) UKयm $T% 5 -*ण-दBदनभ) अक= नभ(म ,m $T-न=भदक] % 8व!"% नमथयव

$TC.य , 6न द-य Cयतवमdम , स[(सदKय 6 m U-न=क] % नमथय&-म8- अ*.तवन=रमय Cय=मव ,

-3क4eय UKय ?सव)-*ण-दम ,? 6तयBदm 7 B0 स/दय8वद व5म , -- अiय--वदhय Z/-V5% /-VKय 6 m सर त सर द हरयरर न गमयन पणपददय ज यशणसरणनणर!य "ण# ज यसर ण$%गणन ?Cय.य ? 6न

U-5) UKय(m 7 Xय|ययम , अ(य ,m सव)-*ण-द% , Cयम ,m सव;*$न!मS% सव) अ$#*ण न!%नस मSन 5 य.य , सव;*$न!मSम ,C सव)शनम , शन) शवण*('यम ,, , य.य , शनम ,, <क /*णनकय, सवम ,

Gव]तय स%Xयeय नuन *.7न% <भmmU-न=भW-*ण-ददF*('यiय-ण , Cय.य E[!}क म भW , 6तयवम7)

~कPभ) -- mm17$17mm

9et# ha)e the Hin*i Tran#lation of Shan%ara ha#ya by Sri Hari%ri#han*a# 7oen%a

व0 ?Cय ? स , !•दE 0व<# /#नक 8वय 0F% 0, 6सस Uसक 0कl G!}क 0- Uस G!}ककl नव]8[क

Page )* of 400



Understanding Advaita - +o as t!is traditional et!od discovered

न<य, सम. /*णयwकl 6*('यBद U-न=यwE Uस Cयक अ*.तवक /न-द क 0 v क0 0y -- व0 Cय स> €

07 --व< 0 अ7 , Uसक 07 -- सवT g < 0 v 0ym स> /*णयwकl 6*('य&- U-न=यwE $TCक अ*.तव /कट

0 0m $T&- U-न=क कण 0F व0 Cय $TC क0 " 0m $T&- U-न= 07 , - GBद भदस अक /क 8वभd 0m व.वम, $Tकl U-न=यwक भदस Bकय 0 v सम. भद $TCम नमथय 0F 0y, अ) Uक 0टक Cयक .व&- व0

स , क0 " सक 0 ‚ अस , 0F क0 " सक 0 ƒस ><य रय 0m 7 Cयक अ*.तव समxक

न<य U-न=क] नमथय&-क भ# Uसक =मकl भ„न क4- कक Uसक ?स> €स 07 --व< ? 0, 6तयBद /कस

><य " 0m सP/दय - -P-क "व<wक भ# य0F क0 0 Bक अiय- ‚ अ-वदE &प'(णह#

-मतमकl Xय|य कl "# 0m सवT अ7 , स> !Fwक अ%र&-स *.7 07 , - GBद 6*('य„, Cय !8dकl स[स 0F .वकयम सम7 0 0F 0y, अ) य स> Cयकl स[क न5… 0क कण U-5स Cयक =म 3 क0 " 0ym ƒस 0F ‚ स>कl भ# Xय|य क <# 5B0यm व0 Cय स> € 07 --व< 0, 7 स> € T , न! ‚ मSव< 0 --

*"सक G„S , न! ‚ मS सवT 0w , व0 सव;*$न!मS क0< 0 7 व0 स> € कव< 0 -- *"सक शन

अ7 , शवण*('य 0 व0 शनम , कव< 3 क0 " 0m 6स <कम -- सम. /*णसमदयम व0 स>क Xयf

कक *.7 0 mm17$17mm

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

Page *0 of 400




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


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$

San#%rit commentary by Sri San%aracharya

-- -$T$TCय) य7Xय|यय) vव% य7/दन!/कण अ(म , 6व<$Nय8व!% C5$

!?5य/सद-द!"नम , Gतम/तयनयक% C% 5$), C5$ , भW/क] नम$% 5 , भW%

/क] न) अ8वJ<$ण अXयd|य , .य) भW/क] ) म$णम , अभवरम% 5 य 8वद ) 8व"*( ,

य*( रKL*( -% -मतमtव% बह , -) द0% Gदद 6तय7)mm6नश#मत-म0%स-3†"क5य.य श#र8व(दभरवत-W@य-दन!Zय.य श#मKL%कभरव) क] o

श#मnरव‡FभZयTयद!;iयय)mmश#मKL%कभरवत-द8वन5Pश#मnरव‡FभZयम , mm17$74mm

Hin*i tran#lation by Sri Hari%ri#han*a# 7oen%a .on Sri San%aracharya# San#%rit

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Understanding Advaita - +o as t!is traditional et!od discovered

'ommentary/

स अiययक अ7क U-स%0 कक न<य य0 ~क

क0 " 03 --

" -A !? ‚G5यक U-द!स Uत-( Gतमस$तक&- CTwE , -0< ><य 0v $T ‚ $TCक

अ(क, -- Uकl -.-Bक 8व<$णक , 6स -Wवदन! /कस " < 0y, ‚ र) ह* +,

मक अ8वJ&- भWwकl /क क म$क , य# Uसक अभव क दक भ# " 0 , व-म7tव.व&- बहक /f 0 " 0y, -"(म 0F% - mm17$74mm

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$

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%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,

Page *7 of 400



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/

:oure$ -age 39#40, 6apter 3, et6od o" Vedanta, :ami :a6idanandendra :arasati, translated &y A. ;.Alston.

I" e 6a%e a loo+ at ad6yAsa B6A:yam, an intro to :ArIri+a imimAmsA (Bra6ma :tra), it tal+s a&out a%idya, it ?s

reason and remo%al o" a%idya. A6arya ssays t6at a%idyA is ad6yAsa, superimposition o" non#sel" upon :el"

(Atman), 6at is le"t is pure Fnoledge i.e. %idyA meaning t6e e7periene o" Bra6man (not as separate entity).

86ere is no mention in 6is intro t6at t6e purpose is to esta&lis6 Vis6nu as Bra6man or gi%e supreme satus to

Vis6nu or any "orm o" od.

*e an "ind ad6yAsa B6A:ya 6ere (6tml # ad%aita#%edanta.org), 6ere (pd" o" 6tml at sri&d) and 6ere (pd" at

sri&d# ommentary &y :ami 6am&6irananda)

adhyAro"a a"avAda in a$$ 34 (ten) *"anishads

:ine e "ind t6is tea6ing in B6aga%ad ita, 6i6 is essene o" panis6ads, upanis6ads s6ould also ontain t6is

tea6ing.

auapadA6Arya 6ad gi%en e7ample o" Bri6adAra/ya panis6ad in 6is +Ari+A, lets study t6is upanis6ad "irst. It

s6ould also &e noted t6at our %Artti+a+Ara (:ures6%arA6Arya) 6as ritten 6is %Artti+A# (su&#ommentaries,

e7planatory notes on :6an+ara B6A:ya) o" Bri6adAra/ya and 8aittiriya panis6ads, &ot6 &elonging to Gaur%eda.

:o &ot6 are %ery important to Ad%aitins. Anot6er reason to selet Br. p. to study is t6at it is in t6e Ara/ya+a part

o" :6u+la Gaur%eda, 6ile Isa is in t6e :am6ita part.

adhyAro"a a"avAda in BrihadAra5ya *"anishad

Page *4 of 400

http://www.advaita-vedanta.org/articles/adhyasa_bhashyam.htm



http://www.scribd.com/doc/163478953/adhyAsa-Bhashyam-commentary



http://www.scribd.com/doc/163478092/Adhyasa-Bashya-Gambhirananda









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$

Page *& of 400



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$


%%-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$


&$ %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/$

Page *' of 400




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$


%%-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

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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$

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Apa)A*a - Euality of 0uru#ha enterin" into bo*ie# a# antaryamin i# refute* or retracte*by e4plainin" the final #tate a# non-*ual

2-%-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#$

Apa)A*a - &efutin" Euality, a# Self i# immutable .(nchan"in" In*i)i#ible/

%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$

%V-10 +e !o realises t!at s!adoless, bodiless, colourless, "ure, Immutable attain# the#upreme Immutable It#elf$ < amiable one, !e, again, !o realises, becomes omniscient andall$ %llustrative of t!is t!ere occurs t!is verse

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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$

Apa)A*a - rahman i# beyon* wor*# .#peech/ an* min*

%%-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

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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$

Apa)A*a - )erythin" el#e i# rahman, a non-*ual e4perience, thereby retractin" frome)erythin" #ai* earlier$

%-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*

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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$

Apa)A*a - non-*uality - Self i# in*i)i#ible an* inpercei)able

%%%-i-) It i# not comprehen*e* throu"h the eye, nor throu"h #peech, nor throu"h the

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other #en#e#< nor is %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$

adhyAro"a a"avAda in Mand#kya *"anishad

A*hyAropa - Self a# *ifferent #tate# of con#ciou#ne## an* a# I#h)ara

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

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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$

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%%%-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

Apa)A*a - rahman i# cau#ele## i$e$ e"innin"-le## an* beyon* time, #pace law, nature,etc

%-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

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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

Page 10' of 400




%%-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

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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

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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$

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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

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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

a*hyAropa - +i)a a# *oer, en3oyer an* #ufferer of hi# *ee*#

%-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$

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%-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

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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$

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http://www.advaita-vedanta.org/archives/advaita-l/2011-February/026459.html

http://creative.sulekha.com/the-srimad-bhagavatam-teaches-adhyaropa-apavada_503363_blog



Understanding Advaita - editative :ourne of an Advaita Vedantin

editati%e ;ourney o" an Ad%aita Vedantin

To ty"es of sAdhanA an e "ratied y AdvaitaVedantin

In ad%aita, t6ere are 2 types o" sAd6anA

1. -rati+ upasana$

2. /eti#/eti (/egation, :el" >n5uiry)

1.

:ad6a+a meditates on t6e mantra . By meaning to meditate may "irst &e onsidered as ;apa

:o it is 6anting o" . :ad6ana &egins it6 %er&al 6anting, t6en "olloed &y mental and later "olloed &y ust

o&ser%ing mantra .

A"ter one regularly meditates, and is a&le to meditate "or long 6ours, say 3 6ours, t6en 6anting ontinues &y

itsel". ne does not 6a%e to ma+e an e""ort to 6ant . >%en i" t6oug6ts ome, ust ignore t6em. >%en i" one is

in%ol%ed in t6oug6ts, i" one 5ui+ly realiKes t6at one s6ould &e aare o" , t6en sloly and smoot6ly s6i"t your

"ous on and ust &e aare o" it. 86oug6ts ill automatially "ade aay or dissol%e. editation ontinues. I"

does not ontinue, t6en 6ant it mentally. A"ter a "e 6ants, it goes on automatially.

or Ad%aned sad6a+a

A"ter on is a&le to &e aare o" , and t6e "ore o" t6oug6ts o" %ery less, one an &e aare o" t6e soure o" t6e

mantra. 6anting o" , t6e pit6, spandan (gap &eteen 2 s), uprooting o" t6oug6ts and desires is done &y

itsel" and you as an indi%idual 6as no 6and in it, e7ept t6at you are alloing it to 6appen. you allo t6oug6ts

to ome, do not gi%e importane &y negleting t6em and &e aare o" t6e soure o" mantra. /o t6ere is

trans"ormation "rom e""ort to e""ortless, as one does not 6ant. *6en one is putting mental e""ort in 6anting, it is

done it6 t6e 6elp o" mind, &ut 6en t6e 6ant ontinues &y itsel", t6ere is no e""ort o" mind. I" 6anting is doneit6 t6e 6elp o" mind, 6i6 is t6e o&%ious t6ing to do in t6e &eginning, t6en t6ere ill &e a saturation point.

86ere is a limit to put an e""ort. But 6en t6ere is no e""ort, mediator remains "res6 and an e7tend t6e duration

o" meditation.

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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.

86e ourney o" an Ad%aita Vedantin is$

1. Ver&al 6anting

2. ental 6anting

3. A#apA apa i.e. antra goes on &y itsel"

4. ano laya$ >7periene o" /ir%i+alp :amad6i

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Understanding Advaita - 8!e :ourne

'. eturn to duality. editation ontinues

. epeated attempts to &e in samad6i. -eriod o" samad6i inreases

. ano#nA:a$ sa6a samad6i=. editation is omplete. A"ter opening eyes, one e7perienes$ sat%am +6alu#idam &ra6man # >%eryt6ing else

(t6is orld) is &ra6man

C. o+s6a$ >7periene o" &ot6 nir%i+alp and sa%i+alp samad6i # ;i%an u+ta

9. Vide6i u+ti (a"ter deat6, onnetion it6 &ody drops permanently)

8ote*

1. I" a person 5uits &ody in nir%i+alp samad6i, still 6e attains mo+s6a.

2. 86ere is no te6nial di""erent &eteen i%an mu+ti and %ide6i mu+ti

2. /eti#neti

86is is atual ad%aita, as taug6t in Gog#Vasista and :ri amana a6ars6i. 86ere is no . ne t6in+s o" Bra6man

onstantly. e.g. is nir%A/a s6a8a+a &y Adi :an+arA6Arya. :ome 10 %erses on Bra6ma &6A%anA are gi%en in Vi%e+

6udamani. In t6is type o" sad6ana, one enters into samad6i +noingly 6ereas in ase o" , one enters

a6Ana+a (suddenly it6 surprise # again &ad translation). But t6e result is same.

8otes*

86is type o" meditation is e7tremely di""iult and so most o" t6em ta+e Ad6Ara (support) o" . aandu+ya

upanis6ad ta+es a&out . is one tat%a t6at an e""ortlessly ta+e one a&o%e maya (as maya as reated &y

or "rom ). up#roots &ot6 good and &ad desires. :o e%en desires li+e ser%ing 6umanity or any satt%i+

desires are also up#rooted. >%en satt%a g/a is a dos6a.

-ure mind and renuniation are pre#re5uisites "or Ad%aita. @ene Ad%aita is not "or e%ery&ody. ne an puri"y &y

doing +arma#+and (rituals) and doing &6a+ti on personal od. !ater depending upon pra+ruti one an s6i"t to

eit6er Ad%aita ("or logial reasoning type people) or ontinue sA+Ara &6a+ti (emotional 6araters).

@ene ad%aita do not reets d%aita &ut as+s one to rise a&o%e it. F6andan is done it6 t6e intention t6at onerises.

;or einners* -lease read 86e i""erene &eteen ;apa *it6 and *it6out ;apa ala (>7ternal !in+)

Page 11' of 400

http://indiaspirituality.blogspot.in/2008/05/difference-between-japa-with-and.html







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

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Understanding Advaita - %s Sri amana a!ars!i?s 8eac!ing 8raditional

*6en someone as+ed t6at,L ; Fris6namurti says t6at uru is not neededL, :ri amana a6ars6i replied, L *6o

said so, you an say t6at a"ter :el" ealiKation &ut not &e"oreL

3. :!adesha+s are iven fro$ adhikAra heda

All t6ose to 6om :ri amana a6ars6i ansered ere %ery learned li+e anapati uni, et. 86ey 6ad

+noledge o" s6astras and meditated o%er years. :till t6ey 6ad dou&ts. It is ell +non t6at "inally s6Astra %AsanA

also 6as to &e dropped and a"ter +noing e%eryt6ing i.e. understanding essene o" s6astras, one 6as to drop

t6em and pratie meditation. 8o t6em :ri amana a6ars6i 6as gi%en upad6es6a#s 6i6 ould gi%e

importane to :el" >n5uiry.

It s6ould &e noted t6at :ri amana a6ars6i?s tea6ings are not applia&le to e%ery&ody. 86ey are only

applia&le to uttam ad6i+Ari or at most mad6yam ad6i+Ari. It is a sad part t6at no#a#days e%eryt6ing is noted,

printed and tossed into ild, t6at too "or "ree. Internet 6as itRs ad%antages, &ut it 6as it ?s disad%antages too.

/ot all :6astras are li+e B6aga%ad ita 6i6 "ous o" many parts. 86ere are ot6er smritis li+e As68A%a+ra ita,

6i6 "ous only on :el" ealiKation and reets e%eryt6ing. It is &ased on aAta %Ada. >%en AuapAda taug6t

aAta %Ada in aud6u+ya +Ari+A. Adi :6an+ara prea6ed %i%arta %Ada. oe t6is mean t6at &ot6 o" t6eir t6oug6ts

las6ed< /o. auapAda "oused on aAta %Ada 6ile Adi :6an+ara "ous on %i%arta %Ada and at times adopted

ot6er %Ada too "or e7lpaining ad%aita to &eginners. ;ust li+e 8ea6ings o" As68A%a+ra ita are re%ered it6 all

Ad%aitins and are not ontraditory, :ri amana a6ars6i?s tea6ings 6i6 "ous o" :el" >n5uiry are also

traditional and "ound in i&6u ita, Gog Vasista and as68a%a+ra ita.

4. Sri =a$ana 7aharshi never c"ai$ed that his teachins sustitute Adi Shankara's.

t6er A6arya#s li+e :ures6%arA6Arya, VidyAra/ya :ami and ad6usudan :arasati reated t6eir on s6astras,

ommentaries 6i6 omplement Adi :6an+ara?s tea6ings. 86ey are ne%er meant to replae traditional ad%aita.

:ri amana a6ars6i?s upades6a#s and 6is ompositions are omplementary to tea6ings o" Adi :6an+ara and

6ene omplementary to 8raditional Ad%aita.

5. Sri =a$ana 7aharshi did not !reached ot "ive a "ife "ike he "ived.

Anot6er &ig pro&lem is t6at people opy li"e and ations o" a6arya#s.

Gou ill "ind e7eptions li+e

Page 11) of 400




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

6im, annot meditate li+e 6im, annot stay in Atma :t6iti li+e 6im, yet t6ey ould opy 6im and ta+e t6ings "or

granted.

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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.

urrent (9t6) :6an+ara6arya o" Fan6i Fama+oti peet6am :ami ;ayendra :arasati delares t6at :ri amana

a6ars6i as a ;i%an u+ta.

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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

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Understanding Advaita - >! is renunciation im"ortant from beginning

mantra 6as ontinued. It does not matter i" dreams ome. od 6andles it. 86is is t6e reason 6y it all depends

upon od?s grae. uru also 6elps one understand s6astras and ma+es one intro%ert. i%es diretion. uru is

e7tremely important.

/ot t6in+ing a&out t6is orld is enoug6, i" e annot aept t6at t6is orld is not6ing &ut illusion. As one

matures, od ill ma+e one e7periene 6at :6astras say. nly t6an dou&ts ill &e up#rooted. ntil t6en # @a%e

ait6. @a%e "ait6 in s6astras, uru and od. @a%e ait6 and say # od >7ist. emem&er t6at you only "eel lonely

6en you are not it6 od.

onsiousness or aareness is important. *6en one is sleeping, onsiousness is in dream state, and so i" t6ie%es

ro& your 6ouse, you are smiling, &eause you are it6 a &eauti"ul girl.

here &our $ind is i$!ortant and not where &our od& is.

ore you assoiate it6 &ody, more is t6e onsiousness linged H onneted H atta6ed to t6e &ody. ore you

assoiate it6 mind, 6it or ego more ill it &e em&ed into t6em. I" you t6in+ t6at you are ;i%a, t6en

onsiousness ill ling and em&ed into i%a and one ill stay in i%a &6A%a. >%en sriptures ill &e interpreted

"rom i%a &6A%a. But i" one t6in+s o" Bra6man and assoiates 6imsel" it6 Bra6man, t6e onsiousness ill

loosen it?s grip it6 mind#&ody#intellet#ego, i%a,et and merge it6 Bra6man.

;ust li+e e learly see t6is orld and e7periene it and do not see od, similarly, 6en our onsiousness is

merged it6 Bra6man, t6en one learly e7perienes t6at ?I Am Bra6man? and one does not e7perienes or sees

t6is orld.

Also remem&er t6at you annot negate your on e7istene, so it is not a s6unya state, &ut sat#6it#ananda

:ine one 6as to e%en deta6 "rom on &ody i.e. deta6 onsiousness &ody, so e%en &ody is not gi%en

importane. F6andan is done "or t6is purpose. 86is is 6at I "eel and understand "rom my limited +noledge.

8ot & !arrotin or & "oica""& acce!tin ut & $erin with rah$an one eco$es rah$an.

&!iret '."eriene& v7s &Inte$$et#a$ *nderstandin&

-eople do not "eel any need to meditate and remain satis"ied it6 logial reasoning. 86ey &elie%e in s6astras, &ut

do not are to meditate. 86ey presume t6at t6ey are Bra6man. eading all s6astras speially t6e ones on aaata

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%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.

Page 127 of 400



Understanding Advaita - ?Negation? and not ?e;ection?

Advantae of Sinin or /istenin to Bha+ans, !evotiona$ Sons,8ymms and Stotras

B6aans 6elp one neutraliKe mind. 86ere is an e""et o" en%ironment. :ay 6en e mo%e into temple, t6e moment

e step in, atleast "or "e seonds, e ill "eel peae and a 6ange.

But e do not 6a%e t6e 6a&it to remain silent. @ene t6oug6ts ill ome &a+.

In temple,

1. *e do not tal+ a&out orldly matters so orldly t6oug6ts are not present.

2. Atmosp6ere is puri"ied &y regular prayers, rites and rituals

3. e%otion pours in "rom 6earts o" de%otees

4. Idol 6i6 is onserated (prA/a#pratis86A), 6as spiritual poer i.e. %i&rations and od reedes in it a"ter e

all 6im (A%A6ana). 86is also 6as e""et on de%otees.

ind and 6eart is puri"ied. :ame t6ing 6appens 6en one sings &6aans. e%otion leans 6eart and remo%es

t6oug6ts.

A"ter understanding ad%aita, lets dispel dou&ts and ausations put on &y Vais6na%s, audiya Vais6na%as and

ot6er s6ools.

of 400





Understanding Advaita - Advaita, 5reation and it?s Practicabilit

Advaita, 5reation and it?s Practicabilit

-ranams

or on%eniene, t6e artile is di%ided into to parts

PART I - '."$ainin Advaita, Theory of 1reation and !#a$ity

!ets &eing &y ta+ing some onsiderations.

1. 8o !e%els o" trut6s # %ya%a6Ari+a satya (-ratial H >mpirial eality) and pArmArt6i+a satya (A&solute H

ltimate eality). I t6in+ you +no t6e de"inition. oth "eve"s are shruti ased.

2. e"initions o" real, unreal and mit6yA.

=ea"it&, ruth, sat&a

86at 6i6 is eternal, un6anging, present at all times, immuta&le, undi%ided, in"inite, +noledge is alled as as

real.

e.g. Bra6man

:nrea", ;a"se, asat&a

86at 6i6 do not e7ist at any time.

e.g. ra&&it 6orn

7ith&A

86at 6i6 is neit6er real nor unreal. 86is means t6at it is in &eteen real and unreal.

mit6GA is t6at 6i6 is not totally unreal, &ut is not e%en real (eternal).

In ot6er ords, mit6yA is t6at 6i6 is not present at all times. But it an &e e7periened in any one state.

mAyA is alled as anAdi. 86is means t6at it is it6out &eginning. &ut it ends in ;nana. mAyA is trigu/Atmi+A # t6at

Page 12& of 400



Understanding Advaita - PA8 % - 6"laining Advaita, 8!eor of 5reation and Dualit

6i6 6as 3 gu/a#s. Bra6man is &eyond gu/a#s.

:ine mAyA ends in ;nana, Bra6ma st6iti, it annot &e real. *e all +no t6at trut6 is one. @ene t6ere annot &eto t6ings t6at an &e true.

In t6is sense, mAyA, t6oug6 e7periened in a+ing state, as real, ends in ;nana.

>7periene in a+ing state are not e7periened in dream state and %ie %ersa.

3. Ignorane (a%idya) is t6e root ause. @ene remo%al o" Ignorane is t6e pat6 o" Ad%aita.

Duestions and ou&ts

rom pArmArt6i+a le%el, /irgu/a Bra6man does not reate anyt6ing. :o 6o it is said in s6astra#s t6at

Bra6man reated t6is orld and &eame many, et.

@o an nirgu/a Bra6man assoiate it6 mAyA, t6e assoiation itsel" ma+es it sagu/a, 6ene nirgu/a is a&sent.

86is %oids t6e de"inition o" Bra6man t6at it is undi%ided and t6at t6e :el" as already present.

I" e say t6at ;i%a got deluded or Bra6man got deluded, again it ould %iolate t6e &asi tenet o" Ad%aita.

I" e say t6at A%idya %eils (o%ers) Bra6man, and in ;nana a%idyA is remo%ed, it means t6at Bra6man as a&sent

and t6en it is "ound, so Bra6man as not present in#&eteen, 6ene it annot &e onsidered as real. n t6e ot6er

6and, i" Bra6man is already esta&lis6ed, t6en also t6e pat6 annot &e started or i" e say t6at e a6ie%e 6at

as already a6ie%ed, t6en it is again a dos6A. @o an you a6ie%e t6at is already a6ie%ed< Again it %iolates

&asi tenets o" ad%aita. @o an nirgu/a assoiate it6 mAyA<

ust to reca! + =e$e$er three thins +

elati%e reality H pratial reality H %ya%a6Ari+a satya

A&solute reality H -ArmArt6i+a satyaIgnorane H a%idyA

I ill also try to &e as &rie" as possi&le.

Page 12' of 400




he theories of creation, !reservation, destruction, one into $an& are acce!ted at e$!irica" "eve" on"&

and at aso"ute "eve". he& are acce!ted at e$!irica" "eve" and & the one who is under inorance.

;ro$ Aso"ute "eve", there can e no creation. Since the creation cease to eist in state of nana, hence

this creation is not eterna", hence not a rea"it&.

reation and duality are not e7periened or perei%ed in ;nana, &ut t6ey are perei%ed in ignorane, 6ene &ot6

are aepted as real, &ut t6at too "rom %ya%a6Ari+a or empirial le%el only. :ine reation, et ease to e7ist in

;nana, and is perei%ed under ignorane, it is mit6yA.

@ene, "rom empirial le%el, Bra6man, reates, &eomes one as many, is aepted as long as one is under

ignorane.

:6ruti @inting non#duality 6ile e7plaining reation

:6ruti also aepts t6is "at. At t6e same time s6ruti maintains t6at t6e reation is not permanent and 6ints t6e

trut6 &y saying li+e, ?t6oug6 undi%ided, it is di%ided?, ?:el" or Bra6man is immuta&le, un6anging?, et. 86is means

t6at i" e t6in+ t6e reation as real, t6en t6e statement ?t6oug6 undi%ided? is %iolated. @ene e ill 6a%e to

understand %ia yu+ti t6at ?t6oug6 undi%ided, (it appears to &e) di%ided ..?

I" !ord says, undi%ided, &ut yet di%ided t6roug6 6is yog mAyA, t6en it means t6at mAyA is illusi%e poer?, as i" e

do not aept t6is "at, t6en t6e reation ill &e real and 6ene t6e di%ision ill &e real. 86is ill %iolate t6e

de"inition o" Bra6man &eing ?indi%isi&le?

:o :6ruti e%en 6ile reation 6ints

• 8emporary nature, ado&e o" misery, imparmanent, et

• Bra6man is undi%ided, immuta&le, in"inite, inatta6ed, un6anging, trut6, et

:o Bra6man is %is6aya under and until t6ere is ignorane and not "rom a&solute le%el.

Veiling (o%ering) o" :el" &y Ignorane

he fa$ous e.. of sun ettin vei"ed & c"ouds is e!"ained.

86oug6 it may seem t6at louds %eil sun and 6ene :un is not %isi&le A/ :un 6as lost it?s s6ine.

:un is %eiled means ;nana is lost, Bra6man getting deluded and &eoming i%a, i%a is deluded

Page 12( of 400



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.

:tep#&y#step proesses li+e, rising a&o%e

• 86ree gu/a#s

Page 12) of 400




• ' s6eat6s

• 3 &odies (st6u!a, et)

only lead to non#duality.

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.

Page 12* of 400



Understanding Advaita - e ords on ?%llusion?

e ords on ?Illusion?

*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

'. /eessity "or sAd6anA and 6ene aparo+s6a anu&6uti (diret e7periene o" :el" ealiKation)

. /eessity "or uru and s6astra#s, "or all inluding t6e one 6o are under ignorane.

=. :el" :tudy (a&6yAsa)

C. nly limited to esta&lis6ing trut6 psy6ologially.

:ri amana a6ars6i?s t6eory an &e applied in a ay t6at it does not ontradit s6astra#s and one rea6es non#

dual state.

Page 170 of 400




Ad%aita 6as &een rongly understood as it 6as &een loo+ed "rom A&solute -V, 6ere you do not need to do

anyt6ing, as t6e purpose is "ul"illed. @oe%er, i" e tal+ a&out sAd6anA, t6en e ill 6a%e to t6in+ a&out t6is

orld and 6o to rise a&o%e it. In t6is ay 6en e "ous on sAd6anA, t6en e ill "ind t6at :ri amana

a6ars6i?s instrutions are %ery &ene"iial and ompliment to lassial Ad%aita.

eading too mu6 a&out t6e a&o%e e7plained approa6 o" illusion snat6es aay all t6e &6a+ti, and od?s glories.

@ene let us t6in+ positi%ely. !et us aept t6at e are under ignorane and t6oug6 momentarily, let us try to

remo%e t6is ignorane.

PART II - Positive A""roah

:o, no lets ta+e it positi%ely.

Since we a"" are under inorance and not nani+s, so it is not !ro!er to sa& in such a $anner.

-ratial Ad%aita

Ad%aita ould &e meaningless, i" t6ere as only one le%el # pArmArt6i+a satya and %ya%a6Ari+a satya 6as no

plae.

But t6an+"ully %ya%a6Ari+a satya is 6ole6eartedly aepted and is used e7tensi%ely to neutraliKe ontraditions.

e are a"" under inorance, hence acce!tin, #shvara -Sau8a rah$an, his race, hakti, surrender,

shastra+s, uru, and s!iritua" !ath -$editation a"" are acce!ted A89 considered =A<. he& are =A< for

:S.

:o lets start t6is ourney and remo%e t6e ignorane, pray to !ord to remo%e t6e ignorane, to destroy t6e

ignorane, to o&tain 6is grae diretly and %ia uru and s6astra#s. !et us 6ant 6is 6oly name. !et us not "orget

t6at e are under ignorane and 6ene it is not proper to ust t6in+ o" t6is orld as illusion. It ill &e ust an

empty tal+. A"ter one realiKes, t6ere ill &e no seond, 6ene 6e ill also not tal+ to us in t6e same ay to li"t us,

&ut 6e ill ma+e sinere attempt to arise us step &y step.

Adi :6an+ara # 86e ;agad uru

Adi :6an+ara +ne t6is, 6ene 6e repaired temples, reinstalled ;aganat6 temple, rote ommentaries on

prast6Antrayi, rote ommentaries on -atanali Goga (Gga 8ArA%ali) and 8antra (-rapan6sAra 8antra). @e also

Page 171 of 400



Understanding Advaita - Adi S!an.ara - 8!e :agad #uru

omposed many 6yms dediated to %arious deities and also aepted +arma +and and enouraged it upto ertain

e7tend. All t6is 6e did to o%er all types o" people 6a%ing di""erent temperaments and mental ma+e#up.

Ad%aita is not "or e%ery&ody

86e "at t6at Ad%aita is not "or e%ery&ody is e%ident "rom t6e "at t6at 6e 6ad only "our disiples # t6e undisputed

inner, t6e one 6o tra%eled lengt6 and &reat6 o" India and de&ated it6 many 6ad ust 4 disiples. est all ere

de%otees, "olloer or admirers.

Adi :6an+ara +ne t6at not all an aept ad%aita, 6ene 6e only opposed ot6er systems .r.t "inal goal and 6e

did not negate t6e pat6 itsel". 86e "inal destination aording to ad%aita is /irgu/a Bra6man.

:ine Ad%aita is di""iult to understand, Adi :6an+ara reated many pra+ara/a grant6a#s 6i6 tea6 t6e &asis.

But e%en in 8at%a Bod6, 6i6 is onsidered &y many as t6e most &asi and "irst to &e read also starts it6

ad6e+Ara or 5ualities or pre#re5uisites. Anyone 6o 6as t6ese 5ualities or pre#re5uisites is an intro%ert person.

ita starts it6 Aruna Vi:Ada yoga and &egins it6 a mo6And6a (ritarA:68ra) and Aruna ends it6 nas8

mo6A smrutir la&d6A ...

!ets return to pratial orld and start our ourney it6 -rayers

*it6out t6e grae o" mAyA, and !ord ;aggannat6, noting is possi&le. !et us pray to t6e great almig6y !ord "or our

on progress and "or t6e 6ole o" 6umanity.

!et us not +eep saying t6e ord ?mit6yA? it6out realiKing t6e mit6yAt%a. !et t6is orld is real. Instead onsider

de"ets in t6is orld and alays t6in+ o" t6is orld as impermanent and a&ode o" sorros. nly e"ute at lotus

"eet o" !ord an sa%e us and ma+e us ross t6e terri&le oean o" samsAra.

@ari

Page 172 of 400



Understanding Advaita - 5learing Accusations ] Doubts

5learing Accusations ] Doubts

A 5ote to Readers

-ranams. Be"ore &eginning t6is setion, I ould li+e to re5uest readers to understand some "ats. 86e %ery

purpose o" spirituality and o" pades6a#s is to uproot >go. An pades6a is anyt6ing 6i6 is done or said it6

t6e intention o" li"ting a disiple to t6e 6ig6est trut6. Fan6i -arama6arya says, an upades6a an &e maun

(silene), a mantrpades6a (initiating disiple &y gi%ing a mantra), spars6adi+s6A (tou6ing a disiple and

&lessing 6im), smara/adi+s6A (remem&ering disiple "rom distane), rising +undalini o" disiple, imparting

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"

Page 177 of 400



Understanding Advaita - A Note to eaders

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

Vais6na%a#s 6a%e raised logial o&etions to p6ilosop6y o" Ad%aita. !ogial o&etions raised &y Vais6na%as arealready suess"ully replied &y

• 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

Adi :6an+ara?s asa :lo+i• :ami :a6idanandendra :arasati?s ritial :tudy ?Vedanta -ra+riyA -ratya&6igya? (et6od o"

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.=)

Page 174 of 400




%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

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Understanding Advaita - Quoting Padma Purana to accuse Adi S!an.ara - efutation of mAAvAdam asatSAstra Praccanam baud!am uc!ate

a%atars, i.e. Vais6na% a6aryas and 6aitanya a6apra&6u ould inarnate a"ter Adi :6an+ara6arya< I" it is

t6e ill o" od to destroy t6is orld, t6en none an stop it. Fris6na said t6at t6e 6ole Gada% dynasty ill &e6iteas6ed and %ar+a ill &e su&merged under ater. 86atOs 6at 6appened. /one ould stop t6is

destrution. /one ould :top B6aga%an -aras6urama 6o +illed +s6atriyas "or 21 generations.

4. Var/A is &y gu/a &ut gu/a is in6erited &y &irt6 is aepted &y all maor a6arya#s.

'. Atleast 3 atts o" Adi :6an+ara are &uild in /ArAya/a d6am # ;os6i att at Badrinat6, ar+a att at

ar+a and -uri att dediated and &uild in memory o" ;agannat6a -uri. 8o add to it, Fan6i+oti peet6a is

dediated to FAmA+6yA e%i, :6arada matt, as t6e name indiates is dediated to :arada e%i. 86is sos t6at

Adi :6an+ara as a&solutely neutral and not against idol ors6ip.

. e%otional 6ymms omposed &y :6ri Adi :6an+ara are proo"s o" 6im &eing a Vais6na%, a :6ai%a, a :6a+ta all

at a time &y &eing an ad%aitin.

=. :idd6anta :6ai%a#s do not &elie%e in A%atar%Ada. Aording to t6em, :6i%a oes not ta+e any a%atAra. :6i%a

Appears and disappears, &ut does not ta+e &irt6 li+e ama and Fris6na. 86ey do not &elie%e t6at Adi :6an+ara

as an A%atar o" !ord :6i%a. In support o" t6eir t6eory, t6ey say t6at, i" Adi :6an+ara as an A%atar o" :6i%a

t6an 6o as 6andala (6andala as !ord :6i%a 6o appeared in disguise. A"ter Adi :6an+ara +ne 6is

mista+e, !ord e%ealed 6is true "orm. our dogs 6e arried, trans"ormed into "our %eda#s). Aording to t6is

t6eory, Adi :6an+ara annot &e aused o" prea6ing mAyA%Ada.

C. Aording to t6e legend, Adi :6an+ara?s uru as an a%atar o" !ord Vis6nu?s :6es6a nAga. @o an 6e tea6

asat s6astra or mAyA%Ada. o%indapAda, in 6is earlier a%atar as a6ars6i -atanali. *e 6a%e Adi :6an+ara?s

&eauti"ul ommentary o" 2C %erses on -atanali Goga :utra#s

*e ill later tal+ a&out interpolations in -adma -urana, 6ere t6e %erses 6i6 ategoriKes di""erent purA/a#s

are o" du&ious o" &eing interpolations.

<ets e!"ore re"ated verses fro$ )ad$a )urana for etter understandin

8o understand t6e %erses targeted against us and our a6arya, !ets analyKe more %erses i.e. 3.23.= to 3.23.11

Page 17' of 400




"or &etter understanding and see i" t6ey point to our a6arya :ri Adi :6an+ara and Ad%aita Vedanta.

mAyA%Adamasa66Astrapra66anna&audd6a uyate M

mayai%a+at6itade%i+alau&rA6ma/arpi/A MM -a -ur .23.= MM

he doctrine of 7A&A (illusion) is a i+ed dotrine and said to &e !seudo+uddhist. I mysel", in the for$ of a

rAh$ana, prolaimed it in Fali (age). (padma puraa/a, uttara#+6a/a, 23.=)

apaart6as6ruti%A+yAnAdars6ayanlo+agar6itam M

s%a+armarpatyAyat%amatrai%apratipaad6yate MM -a -ur .23.C MM

#t shows the $eanin"essness of the words of the ho"& tets and is ondemned in t6e orld. #n this

-doctrine on"& the ivin u! of one's own duties is e!ounded. (padma puraa/a, uttara#+6a/a, 23.C)

sar%a+armapari&6ra:68air%aid6armmat%atadu6yate M

pares6aii%apArai+yamayAtupratipAd6yate MM -a -ur .23.9 MM

And that is said to e re"iiousness & those who have fa""en fro$ a"" duties. I 6a%e propounded t6e identity

o" t6e @ig6est !ord and t6e (indi%idual) soul. (padma -uraa/a, uttara#+6a/a, 23.9)

&ra6ma/osyas%ayamrpanirgu/a%a+s6yate mayA M

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)

Page 17( of 400



Understanding Advaita - 9ets e"lore related verses from Padma Purana for better understanding

!ets analyKe important ords$

he doctrine of 7A&A (mAyA %Adam asat :Astra)

Ad%aita is not mAyA%Ada, It is Bra6ma%Ada. 8o understand t6is e ill analyKe our ma6A%A+ya#s

1. /Cम , बह -raWnam &ra6ma

onsiousness is Bra6man # ig Veda, Aitreya panis6ad 3.3

2. अ0% बह*.म A6am &ra6mWsmi

I am Bra6man # Gaur Veda, &ru6adAra/ya+a (Bri6ad#ara/ya+a) panis6ad # 1.4.10

3. तवमनस 8att%amasi # 8at 8%am Asi

86at t6ou art # meaning 86at (Bra6man) is you) # :ama Veda, 6andogya panis6ad # .C.=

4. अयमतम बह AyamWtmW &ra6ma

86is Atman is Bra6man # At6ar%a Veda, andu+ya panis6ad 2)

/o6ere in t6ese ma6A%A+ya#s t6e ord mAyA appears. *ord Bra6man appears in all t6e ma6A%A+ya#s. mAyA is

not gi%en importane, &ut it is Bra6man t6at is gi%en importane. *e ill understand later as 6y ad%aita %edanta

is Bra6ma%Ada. :ine "our ma6A%A+yA#s are "rom "our di""erent upanis6ads, 6i6 are ;nana#+and, assoiated

it6 "our di""erent %eda#s, e an onlude t6at s6ruti tea6es unity o" Atman and Bra6man. >arlier in

setion nderstanding Ad%aita, e 6a%e studied t6at 6y onept o" mAyA is important, 6y mAyA is tal+ed too

mu6 (in t6e &eginning) and t6at "inally mAyA is negleted and renouned to enter into non#dual state.

)seudo+uddhist (pra66anna &audd6a)

86e dotrine s6ares some ommon terminology it6 Budd6ism. :till it 6olds maor di""erene. *e ill see it later

in t6is setion.

/f the for$ of rah$ana -rah$in* (&rA6ma/a rpi/A )

It is true t6at Adi :6an+ara as &orn as a Bra6min. :anyAsin is a&o%e %ar/a. 6ile ta+ing sanyAsa, it is ustomary

to drop all +Amya +arma (sari"ies, rituals and so agni). *6en Adi :6an+ara ent to 6is guru o%indapAda, 6is

Page 17) of 400







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

inner purity.

By t6e study o" t6e Veda, &y %os, &y &urnt o&lations, &y (t6e reitation o") sared te7ts, &y t6e (a5uisition o" t6e)

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

:6an+ara re%ered %eda#s as supreme aut6ority. -arama6arya, :6ri 6andras6e+6arendra :arasati o" Fan6i

Fama+oti peet6am, says t6at , A6arya (Adi :6an+ara) 6as ommanded us to 6old on to our old d6armi

traditions and +eep t6em ali%e.

It is noteort6y t6at an Ad%aitin :AyanA6Arya it6 6elp "rom 6is &rot6er VidyAra/ya :ami 6as ritten "ull

ommentary on all ' %eda#s (it6 Fris6na and :6u+la Gaur%eda as to). /o ot6er a6arya o" any sampradAya 6as

aomplis6 t6is "eat. Bot6 eastern and estern s6olars uninanimously agree t6at :AyanA6Arya?s ommentary is

t6e most aut6enti.

#t is a we"" known fact that our shastra+s are etant ecause of Adi Shankarachar&a. ow can a $an, who

is res!onsi"e for rinin ack the vedic dhar$a and revivin the tradition a"ive e accused of

teachin asat shastraC #t is unfortunate that Vaishnava+s and other non+advaitins do not ive hi$ his due

credit.

#n this -doctrine on"& the ivin u! of one's own duties is e!ounded.

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And that is said to e re"iiousness & those who have fa""en fro$ a"" duties.

Adi :6an+ara in 6is ita B6A:ya tea6es us not to lea%e our s%ad6arma. 86is is re"leted in 6is ommentary on

%erses 3.3', 4.13, 1C.41 # 4,4C 6i6 tal+ a&out %ar/a d6arma.

!ets tal+ t6em in &rie" .r.t. :6an+ara B6A:ya

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,

:rid6ara :ami, Fes6a% Fas6miri o" Fumar VAis6na% (/im&Ar+A6arya) also spea+ t6e same.

*e ill ta+e anot6er %erse "rom ita$

B6aga%an in ita B 1C. says

सव=म(-3तय@य ममक% !ण% †"mअ0% तव सव--hय म$नयZयनम म !5)mm1C.mm

sar%ad6armWnparityaya mWmZ+a [ara a %raa.ṅ ṇ ṅ

a6a t%W sar%apWpZ&6y\ m\+ ayi yWmi mW [ua ..1C...ṅ ṣ ṣ ḥ

1C. A&andoning all "orms o" rites and duties, go to my re"uge alone. I s6all "ree you "rom all sins. (86ere"ore) do

not grie%e.

Adi :6an+ara in 6is ita B6A:ya says,

1C. :ar%a#d6arman, all "orms o" rites and duties$ ere the word dhar$a -rihteousness inc"udes adhar$a

-unrihteousness as we""R "or, 6at is intended is total renuniation o" all ations, as is enoined in Vedi and

:mrti te7ts li+e, ?ne 6o 6as not desisted "rom &ad ations? (Fa. 1.2.24), ?i%e up religions and irreligion? (&6.

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:a. 329.40), et.

#n aittiri&a has&a, our achar&a e!"ains the i$!ortance of duties in aittiri&a :!anishad 1D11.

In simple ords, 8Ai. p. 1H11 :6an+ara B6a:ya says, t6at ollo and pratie 8rut6, "ollo d6arma, do yourduties properly. ;ust &y per"orming %edi rites one, do not onsider t6at +arma +and is o%er "or you. Feep doing

+arma +and and +eep "olloing smriti#s 6i6 are moral and et6ial odes "or 6armonious li%ing. -ratie non#

%iolene, spea+ trut6, spea+ it6out 6yporisy, do not 6a%e a moti%e to 6arm ot6ers.

!et us ta+e a little e7erpt "orm 8ai. p. 1HH11 B6a:ya &y Adi :6an+ara and 6is disiple :ure:a%arAArya.

:lo+a &egins it6 # ]वदमWतXय5यj;(वनसम!*. O ]Vedamanoo6y 6^ryoOnte%^sinamanus6^stiO ]86e

tea6er instruts t6e students 6o 6a%e ompleted t6eir study o" t6e VedasO (8aittireeya panis6ad$ 1H11). e

instructs the$, Eसतय% वदm घम1 5m .वiयय , म /मद)mB ESat&a$ vadaF dhar$a$ charaF ...

:6an+ara B6asya o" 8ai. p. 1H11 it6 ommentaries &y :ures6%ara and sayana (%idyara/ya) says

9uties rief"& stated.

2, S!eak the true. ;o""ow 9har$a.

:pea+ t6e true$ gi%e utterane to 6at t6em omest to +no &y proper e%idene and 6at is ort6y o" utterane.

And t6ou s6alt "ollo 6arma, too. ?6arma? 6ere stands "or duty in general, inasmu6 as t6e se%eral duties, su6

as trut6#spea+ing, are partiulariKed &elo.

86e ise 6o +no all 6arma lay don t6at trut6 # spea+ing onsists in gi%ing utterane to a t6ing as it is

perei%ed, it6out 6yporisy or a moti%e to do inury.

86e ise say t6at 6arma onsists in t6e o&ser%ane o" Agni6otra and ot6er or+s. (:).

8rut6#spea+ing stands also "or ot6er %irtues mentioned along it6 it, su6 as L6armlessness, trut6, t6e a&staining

"rom t6e"t,L et._ ?6arma? means Agni6otra and ot6er sari"iial rites enoined in t6e e7tant srutis. ;aimini 6as

de"ined it t6usR L 6arma is t6e t6ing taug6t in (t6e ord o") ommand (Veda)Lt 86us t6e to ompre6ensi%e

sentenes tea6 t6at all duties enoined in t6e sruti and t6e smriti s6ould &e o&ser%ed.

9uties never to e ne"ected.

n t6e priniple t6at L ne done, t6e ommand o" t6e sriptures 6as &een o&ser%ed,L one may suppose t6at

a"ter a single per"ormane o" t6e or+s enoined in t6e s6ruti and t6e smriti t6ey may &e a&andoned. 8o pre%ent

t6is supposition t6e s6ruti ommands as "ollos `

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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

t6e %erses "rom B6aga%atam and ot6er purA/a#s li+e pamda purA/a, +urma purA/a, Bra6ma purA/a 6i6 says

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

s6ools, Ad%aita orretly tea6es t6at Bra6man is supreme. 8aittiriya panis6ad 2.1.1 says satyam, ;nanam

Anantam Bra6ma . Adi :6an+ara in 6is &6asya tea6es us t6at it is a de"inition o" Bra6man (&ra6mana6

la+s6anaarta6 %a+yam)

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: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"

#Sankhya$, +atan!ali*s ogasastra #"+atan!alam"$, )umarilabhatta*s Mimamsa

#"-hattasastra"$.

'niksikyaiksi tantre paracitiratula

)apile kapi lebhe

+itam +atan!alambhah paramapi iditam

-hatta ghattarthatattam

'daita embraces een those sastras that apparently do not speak about it. &hat is

why I am speaking about all such sastras though I am called "Sankaracarya". %on

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Understanding Advaita - >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$

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Adi Shankara - A %aad#r#

G:nder (onstructionH

1. Adi :6an+ara in 6is ommentaries 6as ited re"erenes o"1. :6ruti#s (%eda#s and panis6ads) # Farma Fand, imAmsA

2. :mriti#s (6armas6astra#s) # >t6ial and oral !as "or uni%ersal ell#&eing and 6armony. Also

represents -ratial li"e.

3. -urA/a#s # or instilling B6a+ti. @e 6as ited as many as 12 -urA/a#s inluding uparA/a#s,

t6ere&y indiating t6eir importane. @e didn?t interpret t6em only "rom :ym&oli, ep6ori or

esoteri point o" %ie, 6e too+ stories as literal.

4. Iti6Asa (a6a&6Arata and AmAya/a) # or ulti%ating &6a+ti

2. AArya also ommented on

1. Vis6nu :a6asranama e7plaining meaning o" %arious names (attri&utes) o" Vis6nu and indiating

t6at Bra6ma#Vis6nu#:6i%a are a&6eda i.e. non#di""erent.

2. -atanali Goga :utra#s # AArya rote :u& ommentary on -atanali Goga :utra#s &y t6e

name Goga tArA%ali. It is only a 2C %erse 6ym, &ut onsidered as %ery important and is 6ig6ly

re%ered &y Gogi#s

3. n parts o" Apastam&a 6arma :utra (su&#ommentary on t6e 6apter a&out inner atman), it

t6e name Ad6ytma#patala#%i%arana,

3. Apart "rom t6is, AArya omposed -ra+ara/a rant6a#s. -ra+ara/a rant6a#s are t6e &asi te7ts t6at

tea6 &asis o" Ad%aita Vedanta. Adi :6an+ara, tra%elled lengt6 and &reat6 o" India and +ne t6at it ould

&e di""iult "or many to understand Ad%aita. @ene 6e reated independent grant6a#s. Important

-ra+ara/a rant6a#s are , 8at%a Bod6 (%ery &asi, o"ten reommended to &e read "irst), Atma Bod6,

Aparo+s6Anu&6ti, Vi%e+ uAma/i (t6oug6 &asi, ontains %ery pro"ound +noledge), pades6a

:a6asri.

4. @e also omposed many Independent 6yms "or instilling de%otion, Adi :6an+ara also omposed

de%otional 6yms to %arious deities. -opular ones are # a+s6inAmurtI :totra, :6i%a -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.

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Understanding Advaita - Adi S!an.ara - A :agadguru

@ene 6e supported t6em too.

. Attempt "or ni%ersal @armony # Adi :6an+ara propagated smArta sampradAya. @e added si7t6 deity

:+anda "or uni%ersal 6armony.

86ese are t6e reasons 6y our A6Arya is re%erentially alled as ;agadguru.

All smArta#s ere ad%aitins or all ad%aitins earlier ere smArta#s. :mArta#s ors6ip ' deities and t6e daily rituals

is alled pan6yatna pua. All ' "orms o" od # anes6a, :6i%a, s6a+ti, Vis6nu and :urya are onsidered as e5ual

mani"estations o" same di%inity. sometimes :urya is ors6ipped as :urya /arayana.

smArta#s are t6e one 6o "ollo smtiri#s. t6ere are 1C smriti#s, some o" t6em are anu :mriti, Apastam&a

6arma :mriti, autam, Gagna%al+ya, Atri, a+s6a, :6an+6a, et.

:mriti#s are typing alled as notes "rom memory. reat is6i#s 6at 6ad mastered Veda#s rote smriti#s in

aordane it6 Veda#s (s6turi#s). @ene e%en s6ruti#s are also important to smArta#s.

:mriti#s are also alled as d6arma :6astra#s (las ode, ode o" ondut) and are reated "or uni%ersal ell &eing

and 6armony.

Adi :6an+ara6arya 6as 5uoted many smriti#s in 6is &6as6ya#s. *6i6 means t6at 6e 6imsel" ga%e importane to

t6em.

6arma :6astra#s, 6i6 pro%ide moral and et6ial las, permit us to ta+e sord "or sel" protetion and also

allo Bra6mins 6o are star%ing to ta+e up oupations li+e trading and e%en ta+e up t6e d6arma o" sord as a

last resort.

I" e sti+ to ?Bra6ma :atya ;agat it6y?a, t6en d6arma s6astra#s are also useless and e%eryt6ing is illusion. 86is

is not true, as e%ident "orm 6is ommentaries.

ur A6Arya says, until you attain inner purity, you ill 6a%e to do nitya +arma and arry out your duties. Adi

:6an+ara also repaired, reonstruted many temples and also re#installed t6e deity o" "amous ;agannat6 -uri and

&uilt one o" 6is mat6, -uri at6 rig6t t6ere.

Adi :6an+ara6arya only esta&lis6ed ad%aita as 6ig6est p6ilosop6ial trut6. @e 6imsel" did not ga%e ;nana to any

ri6ast6a and ga%e utmost importane to :anyasa "or attaining Bra6ma#%idya, as one an "ully de%ote all 24

6ours to od. @e 6ad only 4 disiples, t6at too a"ter al+ing t6e lengt6 and &reat6 o" India.

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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

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Understanding Advaita - Anot!er Accusation on our ac!ara is t!at - Adi S!an.ara becameVais!nava during !is last ears$

also o" Ad%aiti nature, gi%ing step &y step instrutions "rom "olloing inuntions o" Veda#s to :el" ealiKation.

ourt6 %erse o" asaslo+i says

स|य% !व% त-V5T% "% म#म%सकदम% व 8वन!`भWतय 8व!\तमकतव ,दक;वन!`) न!व) क व<;0म , qŠq

here is no Sankh&a nor Saiva, nor that )ancharatra G1H nor aina. he conce!tion of the 7i$a$saka and

others does not eist. or, t6roug6 t6e diret realisation o" 6at is 5uali"ied, t6e :el" is +non as o" t6e nature

o" t6e A&solutely -ure. 86at ne, t6e esidue, t6e Auspiious, t6e Alone, am I. (4) :oure

b1c amauna and ad6%a say t6at t6ey "ollo -an6rAtra Vais6na%ism

:eond %erse o" pades6a -an6a+am is

sa/ga@ satsu %id6Iyataa &6aga%ato &6a+tirdi6aa.a.ad6Iyataam.6 .

s6aantyaadi@ pari6Iyataa di6atara +armaas6u santyayataam.6 .

sad%id%aanupasipyataa pratidina tatpaadu+aa se%yataam.6 .

rah$aikaaara$arth&ataa7 s6rutis6iro%aa+ya samaa+ar/yataam.6 ..

orm assoiation it6 goodR entertain "irm de%otion "or t6e !ordR pratise fnti (almness o" mind) and so onR

gi%e up at one t6e "ast#&inding +arma (ation)R approa6 t6e good, ise person ("or +noledge)R ser%e (ors6ip)

6is sandal ("eet) e%ery dayR seek -fro$ hi$ know"ede of rah$an, s&$o"iIed & the sin"e S&""a"e -/$F

"isten to the VedJnta+vak&a dea"in with rah$an.

!ast %erse o" pades6a -an6a+am is

e+aante su+6amaasyataa paratare 6eta@ samaad6Iyataam.6 .

puur/aatmaa susamI7yataa agadida tad&aad6ita dis6yataam.6 .

praa++arma pra%ilaapyataa 6iti&alaannaapyuttarai@ s6li:6yataam.6 .

praara&d6a t%i6a &6uyataamat6a para&ra6maatmanaa st6Iyataam.6 ..

:it om"orta&ly in a lonely (5uiet) plaeR "i7 t6e mind on t6e @ig6er (:upreme) :el"R see+ t6e "ull (all#per%ading)

tman it6inR onsider t6is ni%erse as su&lated &y itR melt aay (destroy) t6e e""et o" +arma already done &y

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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

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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„’

म’ >8\’ अ0%क’ न5[ 6क 5 य ‚ -„5 /ण य0 स> नम<क न<%र !F क Uत-( क 0y m Uस# न<%र!F म अ8व“iययd य0 5(य क /न8>P> -” 0’ Uस# क Xयव0 म "#व–’ —$TC– ‚ -&– क 0y m

n"ish rans"ation*

Page 1&0 of 400




8a+ing aad6aara (support) o" i""erent types o" a%idya (ignorane), only I reside in ;i%a#rpa

Assoiating it6 di""erent types o" ignorane, only I (B6aga%an :6i%a) reside in ;i%a#rpa.

' +armendriya#s (parts o" ation) and' nanendriya#s (' senses o" +noledge),olletion o" 4 # mind, intellet, ego, 6itta and' prana (%ital air)

# !ous o" all t6e a&o%e rise rise to ling s6arira.

in t6is ling s6arira, due to adi%ya (ignorane), t6ere is a re"letion o" t6is 6aitanya (onsiousness).

86is in relati%e terms is alled as ?;i%a?, ?Fs6etragya? and ?-urus6a?.

Also note t6at @ere t6e ord %ya%a6Ara (Xयव0 ) is used. @ere %ya%a6Ara means ?in pratial reality?.

86is also indiates t6at t6ere are true trut6, elati%e trut6 and a&solute trut6. elati%e trut6 is not eternal.

Pre S!an.ara Advaitins

Vais6na%as and d%aitins also ause t6at aaata %aada as adapted "rom nAgAruna, a "amous &udd6ist.

-re s6an+ara Ad%aitins are aars6i ;ana+, 6is urus, :6ri sula&6A (maid ser%ent), is6i Gana%al+ya and is6i

As6ta%a+ra and 6is disiple is6i :u+ade% (son o" Ved Vyasa):ri Fris6na in ita says li%e li+e ;ana+ (B$ 3$30).

8o understand ;ana+, you ill 6a%e to +no t6e p6ilosop6y o" ;ana+, 6i6 an &e +non &y reading As6ta%a+ra

ita, 6i6 is &ased on Aaata %aada, 6i6 is spo+en "rom t6e gra%e o" +arma.

(A:#/8* 9/ 8/ =A9 ASAVA=A >#A. #t is not for $asses.

Gou annot ignore ;ana+, as 6e as 6osen &y aa :ita as 6er "at6er. @e as also spared &y !ord -ars6urama,

e%en t6oug6 6e as a +s6atriya) and as also gi%en :6i%a?s &o.

Gou also annot ignore t6e tea6ings o" Gog#Vasist6a, as Vasis8a as ama?s guru, and is also one o" t6e sapta#

ris6is. Gog %asist6a tal+s a&out Ad%aita, 6i6 is not ors6ip o" personal od.

Bot6 ama and Frus6na aepted uru. :o uru must 6a%e apaity to tea6 a%atars and so t6eir tea6ings

annot &e ignored. ama?s guru as Bra6mars6i Vasis8a and Fris6na?s uru as sAndipanI. In"at Gog#Vasist6a,

6i6 tal+s a&out ad%aita nd aaata %aada, starts it6 t6e re5uest o" A6ars6i Valmi+i and Bra6mars6i

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Understanding Advaita - Pre S!an.ara Advaitins

Vis6%Amitra 6o re5uested Bra6mans6i Vasis8a to tea6 a %arAgi disiple (ama), 8at%a ;nana, as 6e as "it "or it.

:o i" ad%aita is maya%ad, t6en all o" t6ese ad%aita tea6ers ere maya%adis and so taug6t rong t6ings to &ot6ama and Frus6na.

or t6e "olloer o" :ri ama+ris6na and :ri amana a6ars6i, &ot6 pratied Ad%aita and rea6ed 6ig6est goal.

:o t6e 5uestion t6at Ad%aita is not %edi and aut6enti is out o" 5uestion.

Bra6mars6i Vasista is B6aga%an Bra6mai?s mAnasa purtra (mind &orn son), and so e7isted it6 t6e &eginning o"

t6is orld. :o ere 4 +umars, 6o ere tat%a nanis. nArada as+s 6is &rot6er :anat +umar 6o taug6t 6im 8at%a

;nana (ad%aita). All are B6aga%an Bra6ma i?s sons so Bra6ma i is also a tat%a nani. :o is B6aga%an :6i%a, 6o is

a prati+ (sym&ol) o" ;nana, t6e one it6out &eginning. B6aga%an Vis6nu is t6e sustainer o" t6is uni%erse and so 6e

is &eyond t6e realms o" aya. 86e trimurty represents t6e %ery essene o" 8at%a ;nana.

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

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language (mostly -ali) and not in :ans+rit as :ans+rit as not day#2#day language. :o !ord Budd6a and t6eir

disiples may 6a%e used &ot6 loal and sans+rit ords to on%ey t6eir message. In return @indus, in order to

e7plain people in"luened &y &udd6ists ould 6a%e also e7plained using &udd6ists terms. 8e6nially, ords used

&y Budd6ist are t6at o" indian origin. :o using t6em ould not do any 6arm.

Anot6er -oint is t6at !ord Budd6a 6ad 6imsel" delared t6at 6is tea6ings ill not last more t6an '00 years.

@ene, during audpad6arya, o%inda6arya and :6an+ara6aryaOs time, atual tea6ings o" !ord Budd6a must

not 6a%e &een sustained. Budd6ist and Ad%aita Vedanta p6ilosop6y 6a%e mu6 in ommon. :o rat6er t6an

ausing :6an+ara as 6idden Budd6ist, e an say t6at /aga#Aruna as a 6idden#Ad%aitin, as &y t6at time also

original tea6ings o" Budd6ism ould 6a%e peris6ed.

*e do not 6a%e all and "ull aounts o" de&ates o" :6an+ara6arya. /ot all is doumented. :o e annot say 6o

6e re"uted ains, &udd6ists, d%aitins, %ais6na%as, ritualists (mimamsis), s6a+tas, +apaali+aas, s6ai%as, 6aar%aa+as,

et. Duoting "rom ommentaries is not good enoug6, as in ommentaries you ill "ind t6at it is onentrated on

t6e %erse. nly i" t6at %erse is rongly e7plained, t6en a saint ill ma+e an attempt to lari"y and re"ute "alseargument.

urt6er, &e"ore re"uting one 6as to study in#dept6 t6e p6ilosop6y, li+e Fumaril B6att studied &udd6ism. Be"ore

t6oroug6 study, one s6ould re"rain ma+ing rong statements. It?s all 6uman ego t6at auses. B6a+ta does not

aste time in nonsense, as 6e is only onerned it6 6is od. 86ere is an inidene in t6e li"e o" 6aitanya

a6apra&6u 6ere 6e trans"ormed 2 dread"ull sinners into &6a+tas. @e ould 6a%e aused t6em and ould 6a%e

made people against t6em, &ut 6e did not do su6 a t6ing. o you t6in+ su6 a no&le personality ill ause Adi

:6an+ara. In"at not mu6 6as &een ritten &y 6aitanya a6apra&6u 6imsel" inluding 6is 6aritramruta. :urely

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

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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

udayana also 6as t6ese ords. (:oure$ :ami 6inmayananda?s ommentary o" :6ri gauapadA6Arya?s +ari+a

on A/du+ya panis6ad, alAta :Anti pra+ara/a)

auapAda too+ t6e %ery e7ample o" &udd6ist mon+s, 6o, atually too+ our sidd6anta and e7amples to on%ey

t6eir p6ilosop6y, as orretly put "orard. >%en i" some ords are purely o" Budd6ist origins, aua-ada too+

t6e some e7ample to point t6e error in interpretation and to proet it orretly "rom %edi standpoint. 86is is not

&eing 6idden#&udd6ist. >%en i" you t6in t6at t6e ords are purely o" &udd6ist origin, to use enemies eapon

(e7ample or dra:8Anta, logi and grammar) to 6it &a+ at t6em is %ery e""eti%e met6od to pro%e your point. 86is

in no ay ma+es you a 6idden#&udd6ist, &ut in turn glori"y you o" &eing a true %edantin 6o too+ t6e %ery

e7ample, 6i6 as strongly em&edded in t6e minds o" ommon people and point out t6e logial

and grammatial error in t6em.

ne t6e ot6er 6and, i" t6e logial onlusion o" any mon+ is true, t6en t6at 6as to &e aepted. It is mar+ o"

6umility. I" t6e onept does not las6 or dis#appro%e Vedanti onept, 6en 6y ill anyone re"ute it< aaata

%aada is age old tradition, so aaata %aada is not not re"uted, &ut it is proeted orretly "rom %edi

standpoint. Again, t6is does not ma+e you @idden#Budd6ist.

86e %ery purpose o" great saints and a%atars is to sustain and propagate Vedanta.

here are two t&!es of teachins

1. Feeping srotA (listeners) in enter

2. Feeping trut6 in enter

1. kee!in "isteners in center

*6en you ant to e7plain to laymen, one s6ould ome don to t6eir le%el, tal+ and e7plain t6em in a ay t6ey

understand. 86is is t6e reason 6y !ord Budd6a pre"erred to prea6 in loal language pAlI (paali). @ene our

a6aryas e7plain "ro pratial standpoint. t6ey try to e7plain onepts in day#2#day language using day#2#day

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ords onneting t6em to our s6astras. @ere, are is &een ta+en t6at :rotA (listener) s6ould understand t6e

onept. I" t6e onept is not lear "ro m diret translation o" a %erse, an e7ample (dra:8Anta) is gi%en. I" one

e7ample is not enoug6, anot6er is gi%en. !ater on same t6ing is repeated in anot6er ay and may &e using

anot6er e7ample, so t6at onept is re"res6ed, all "or t6e good o" listeners and de%otees.

In B6aga%ad ita, Aruna as+s same 5uestion again in di""erent ays li+e 6i6 is &etter ;nana or +arma yog,

sanyasi or yogi, et. B6aga%an patiently listens to Aruns dou&ts and t6en peae"ully replies to all t6e dou&ts. 86is

goes on upto 6apter 1C 6en Aruna &eomes :el" ealiKed. ita starts it6 a mo6and6a (d6rutra:68a), 6o is

&lind, sym&oliKing &linded &y emotions, me and mineness. :o 6e as+s, 6at 6a%e, my 6ildren and pAndu putra

6a%e done. pAndu putras are sons o" 6is younger &rot6er -andu i.e. -anda%as. :o 6ere is I nad mineness. !ast

%erse &y Aruna is na:8o mo6a, smrutir land6A, meaning t6at my mo6a is destroyed and I 6a%e got &a+ my

+noledge i.e. +no my true nature (Atman H Bra6man). Arun represent disiples and Fris6na is an Adar:a uru.

2. ee!in truth in center

In t6is type o" pra%a6ana or upades6a, t6e trut6 is +ept in enter and not t6e disiple. >arlier, uru ame don

to t6e le%el o" disiple. @ere, uru tal+s "rom 6is standpoint, e7peting disiple t raise to 6is le%el. t6ose 6o an

understand an grasp t6e meaning, 6ile t6ose 6o annot na stay on"used. @ene t6is type o" tea6ing is not

"or t6e masses. 8rut6 is e7pounded in na+ed "orm and not e%eryone an digest it.

as68A%a+ra gItA is one su6 dialog in 6i6 trut6 is +ept in enter. In"at, a"ter t6e "irst 6apter, t6ere is 6ardly

any upades6a is gi%en. ti is t6e masti (ananda) o" to tat%a ;nanis. ;ana+ as instantly realiKed a"ter gi%ing

upades6a, as ;ana+ listened it6out any dou&t or "ear or o&etion. All t6at as &eing said &y 6is guru a:68A%a+ra

as diretly a&sor&ed &y t6e mature disiple. @ene in seond 6apter, 6e &eame realiKed.

Fris6na is t6e &est guru, &ut e%en &6aga%an ould not get su6 a disiple li+e ;ana+. 86e &est disiple is rAA ana+.

gauapAda, Adi s6an+ara and ot6er a6aryas ere "irst type o" gurus and so t6ey too+ t6e %ery on ords and

onepts o" &udd6ists to re"uge t6eir p6ilosop6y.

hat $atters is the intention. he fact re$ains that Shri au9a!dAchar&a, Shri >ovind!adAchar&a and

Shri Adi ShankarAchAr&a, a"" re$ained stuck with one !oint, At$an is not Shun&a. he& a"" were hardcore

Advaita Vedantins. Vedanta was f"owin throuh their veins.

8o types o" rant6s and ommentaries are reated

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Understanding Advaita - 8o t"es of #rant!s and 5ommentaries are created

ommentaries or any s6astras, grant6as are ritten "rom to points

1. 8o gi%e larity o" Vedanti onepts2. 8o re"ute any o&etions raised upon Vedanta

ommentaries on panis6ads are generally not o" seond type, t6oug6 at plaes an a6arya may lari"y t6e

orret meaning o" a %erse, 6i6 as &eing targeted &y opponents. But not t6e 6ole ommentary is ritten to

pro%e any point.

86e seond type o" grant6a ta+e up t6e t6e issues and o&etions and re"utes t6em. lassi e7ample ?Ad%aita

:idd6i? &y :6ri ad6usudan :arasati is t6e ele&rated or+ re"uting :6ri Vyastirt6?s logial o&etion to Ad%aita

Vedanta,

ogmati sets ta+e t6e ommentaries o" "irst type, ontain %ery "e lari"iations H re"utations "rom &udd6ist

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.

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:6an+ara as dogmati

:u6 persons 6a%e not read :6an+ara 6aritramrita. I" time permits I ill try to rite somet6ing a&out it in "uture.

I ill try to e7plain in &rie".

e%otional *or+s &y Adi :6an+ara

:6an+ara is also ell +non "or propounding a system o" &6a+ti (sel"less de%otion) and omposing

se%eral &6aans (de%otional songs), 6i6 6e &elie%ed &roug6t one loser to od. :ome o" 6is ell#+non &6aans

are B6aa o%indam, :aundaryala6ari and hi%Wnandala6ari . In"at 6e 6as ritten more 6ymms and stotras t6an

any ot6er a6arya, t6at too in a %ery s6ort li"e span o" 32 years.

Ad%aita parampara starts it6 /arayana as "irst guru

nArAya/am. padma&6u%am. %asis686am. :a+tim. a tatputra parA:aram. a

%yAsam. :u+am. gauapadam. ma6Antam. go%indayogIndram at6Asya :is6yam. M

:rI :am.+arAAryam at6Asya padmapAdam. a 6astAmala+am. a :is6yam.

tam. to8a+am. %Artti+a+AramanyAn asmad gurn santatamAnatosmi MM

nArAya/a

padma&6u%a (&ra6mA)

%asis686a:a+ti

parA:ara

%yAsa

:u+a

gauapAda

go%inda &6aga%atpAda

SankarAcAr&a

padmapAda, 6astAmala+a, to8a+a, sure:%ara (%Artti+a+Ara),

and ot6ers (anyA$).

Ad%aita paramparaa starts it6 /arAya/a as t6eir Adi uru. 86is learly s6os t6at Adi :6an+ara did not try to

de"ame /aaraayaa/a. Adi :6an+ara also did not de"ame idol ors6ip, in"at 6e repaired many temples inluding

aganat6puri. t6e seond %erse says t6at :6i%a (sadA:i%a) is t6e "irst uru.

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http://psychology.wikia.com/wiki/Bhaja_Govindam?action=edit&redlink=1

http://psychology.wikia.com/wiki/Saundaryalahari?action=edit&redlink=1



http://psychology.wikia.com/wiki/%C5%9Aiv%C4%81nandalahari?action=edit&redlink=1



http://psychology.wikia.com/wiki/Bhajan?action=edit&redlink=1

http://psychology.wikia.com/wiki/Bhaja_Govindam?action=edit&redlink=1





Understanding Advaita - Advaita "aram"ara starts it! Naraana as first guru

sadA:i%a samAram&6Am. :an+arAArya mad6yamAm.asmadAArya paryantAm. %ande guru paramparAm. MM

L*e salute t6e lineage o" masters starting it6 :ada#:6i%a,it6 :6an+ara6arya in t6e middle and my on guru at present.L

:oure

/ot A"raid to rite a&out praises to VAsude%a

I" you 6a%e read :6an+ara &6asya on ita, Adi :6an+ara 6as many times mentioned t6e ord Vasude%a (%is6nu)

in 6is &6asya (ommentary) in t6e %erse li+e one 6o 6as surrendered (e.g. =$14,

soure$6ttp$HH202.3.==.102Ha5uiaH<5JnodeH22).

Adi s6an+ara as not a"raid to rite %asude%a H %is6nu in 6is &a6sya. In "at 6e is proud.

@umility o" Adi :6an+araa

In ommentary on @astamala+a 6ymm, Adi :6an+ara re"ers to @astama+a as an a6arya, e%ent6oug6 6e as 6is

disiple. 86is s6os 6is 6umility. 8a+ing to dust o" "eet o" 6andala is also a sign o" 6umility.

@armoniKing all pat6s # :martism

:marta d6arma is an e.g. o" an attempt to 6armoniKe all pat6s.

Adi :6an+ara, in order to &ring unity among %arious @indu sets o" t6ose times, rote "i%e pan6arat6nam stotras

"or ea6 o" t6e "olloing prime deities. 86e deities ere :6i%a , Vis6nu , :6a+ti , anes6 and:urya. 86e idea as

t6at i" you &elie%ed in !ord :6i%a, you ould 6ant :6i%a pan6arat6nam stotra &y plaing :6i%a?s idol in t6e

enter ot6er "our @indu deities surrounding @im, to on ea6 side. :imilarly i" you &elie%ed in Vis6nu, you ould

plae Vis6nu in t6e enter. 86ose "i%e stotras are anes6a pan6arat6nam and !alit6a pan6arat6nam.

soure$ 6ttp$HHen.i+ipedia.orgHi+iHAdi:6an+araU*or+s

:out6 Indian 6a%e added :+anda as t6e si7t6 deity and 6a%e said to ors6ip s6anmata

Page 1&) of 400

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http://en.wikipedia.org/wiki/Shiva

http://en.wikipedia.org/wiki/Vishnu



http://en.wikipedia.org/wiki/Shakti



http://en.wikipedia.org/wiki/Ganesh

http://en.wikipedia.org/wiki/Surya


http://en.wikipedia.org/wiki/Ganesha_pancharathnam

http://en.wikipedia.org/w/index.php?title=Lalitha_pancharathnam&action=edit&redlink=1

http://en.wikipedia.org/wiki/Adi_Shankara#Works


http://www.advaita-vedanta.org/avhp/advaita-parampara.html





http://en.wikipedia.org/wiki/Ganesh



http://en.wikipedia.org/wiki/Ganesha_pancharathnam

http://en.wikipedia.org/w/index.php?title=Lalitha_pancharathnam&action=edit&redlink=1





: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.

soure$ 6ttp$HH.+ama+otimandali.omHad%aitaHad%aitainde7.6tml

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.

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http://en.wikipedia.org/wiki/IAST


http://en.wikipedia.org/wiki/Bhakti



http://en.wikipedia.org/wiki/Smarta

http://en.wikipedia.org/wiki/Adi_Shankara




http://en.wikipedia.org/wiki/Common_Era

http://en.wikipedia.org/wiki/Hindu_philosophy

http://en.wikipedia.org/wiki/Shanmata#cite_note-1


http://en.wikipedia.org/wiki/Deva_(Hinduism)

http://en.wikipedia.org/wiki/Hinduism










http://en.wikipedia.org/wiki/Ganesha



http://en.wikipedia.org/wiki/Murugan

http://en.wikipedia.org/wiki/Brahman



http://en.wikipedia.org/wiki/Smartas

http://en.wikipedia.org/wiki/Saguna_Brahman

http://en.wikipedia.org/wiki/Ishtadevata





http://en.wikipedia.org/wiki/Smarta



http://en.wikipedia.org/wiki/Common_Era

http://en.wikipedia.org/wiki/Hindu_philosophy


http://en.wikipedia.org/wiki/Deva_(Hinduism)





http://en.wikipedia.org/wiki/Ganesha


http://en.wikipedia.org/wiki/Murugan


http://en.wikipedia.org/wiki/Smartas

http://en.wikipedia.org/wiki/Saguna_Brahman

http://en.wikipedia.org/wiki/Ishtadevata




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.


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.

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http://www.kamakoti.org/kamakoti/details/Adi%20Sankara's%20works.html




:oure

>%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&

>sta&lis6ing 4 mat6s in t6e "our 5uadrants o" our ountry, opening temples, organiKing 6alls o" eduation, t6is

mig6ty master le"t not6ing undone in maintaining 6at 6e a6ie%ed. Among t6e "our at6s to o" t6em in t6e

>ast and *est ere set up on t6e sea s6ore, 6ile t6e at6s in t6e /ort6 and :out6 ere set up in t6e mountain

regions. :ri :ures6ara6arya, 6o 6ailed "rom t6e nort6 as plaed in 6arge o" t6e at6 in t6e :out6, 6ile

8ota+a "rom t6e :out6 as sent to Badri in t6e /ort6. @e made it mandatory t6at t6e /ampootiris "rom Ferla

s6ould per"orm -ooa at Badri, 6ile t6e Bra6mins "rom Farnata+a ere assigned "or /epal. !i+eise @e

ordained a6aras6tra Bra6mins to do -uas at ames6aram. 86is s6os 6at a &roadmind @e 6ad 6en it

ame to leaders6ip in matters o" national interest.

Page 1'1 of 400

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http://www.sringeri.net/history/sri-adi-shankaracharya


http://www.kamakoti.org/acall/ac-advaita.html



http://groups.yahoo.com/group/sant_santati/message/574






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

Page 1'2 of 400

http://www.sringeri.net/temples

http://www.kamakoti.org/kamakoti/articles/Preceptors%20of%20Advaita%20-%2012.html

http://www.sringeri.net/temples





iयhयसव!#क] मस *(र ण% न*ZDय% @यन) Bक% 5% यनर यBद -% -aय*( -aय( M अ.मक% दव

<55मतकय भWय*K5% कन<(दF-न<द Bकम8- य(#<% म0 =वन MM

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

t6at it6out +arma not6ing is possi&le.

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http://brahmanisone.blogspot.in/2009/08/shloka-from-madhusudana-saraswathis.html

http://brahmanisone.blogspot.in/2009/08/shloka-from-madhusudana-saraswathis.html



Understanding Advaita - 2$ "ariNAma vAda

2. !ari8A$a vAda

In t6is somet6ing 6anges into somet6ing else. 86e 6ange is %isi&le and real.

e.g. is mil+ turning into urd.

sAn+6ya Adopt t6is %Ada. 86ey say t6at :un 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.

3. Vivarta vAda

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.

4. aAta vAda

/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<

Page 1'4 of 400




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.

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Understanding Advaita - 4$ a;Ata vAda

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

6atsoe%er

Page 1'' of 400

http://www.omjai.org/Siddhantabindu

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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

a&out in yotisa is di""erent. )

/yaya and Vaisesi+a &elie%e t6at Is%ara reated t6e uni%erse it6 t6e ultimate partiles alled Lanu#sL. @ere

Is%ara is t6e nimitta#+arana and t6e Lanu#sL are t6e upadana#+arana. 8o s6ape t6e lay into a pot a potter is

needed. *it6out 6im t6ere is no eart6en pot, or in ot6er 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

Page 1'( of 400







Understanding Advaita - 4$ a;Ata vAda

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

t6e priniple o" Is%ara as Farta(reator).

Page 1') of 400




:6an+ara6arya only anted us to rise a&o%e d%aita.

Adi :6an+ara used Vi%arta Vada, 6ere any duality is due to t6e error in pereption. I" Bra6man is un6anging, as

said &y s6rutis, t6en it annot 6ange into anyt6ing else i.e. agat and ;i%a. >%en In ita !ord says, I li%e in

e%ery&ody?s 6eart (1C$1), 6ene duality is ruled out. >%en -ari/amam %Ada is ruled out as not6ing is a result o"

somet6ing. e.g. mil+ turning into urd. It is ust error in pereption.

ई) सवभW% ™š!;" नuनm

›मय(सवभWन य(T&kन मययmm1C.1mm

1C.1 he <ord dwe""s in the hearts of a"" eins, Aruna, ausing all &eings, &y @is illusi%e poer, to re%ol%e

as i" mounted on a ma6ine.

अ8वभd% 5 भW 8वभdनमव 5 *.7म ,m

भWभ] 5 @Cय% YनसZण /भ8वZण 5mm13.1=mm

13.1= And t6e Fnoa&le, thouh undivided, a!!ears to e eistin as divided in a"" eins, and It is t6e

sustainer o" all &eings as also t6e de%ourer and originator.

or

13.1= And undivided, &et #t eists as if divided in einsR It is to &e +non as t6e supporter o" &eingR It

de%ours and It generates.

#n this verse, haavan rishna, As rah$an D At$an is undivided. #; it divides, then this state$ent is

refuted or eco$es fa"se. ence when haavan sa&s & his &o+$a&a or $a&a, he $eans & the

i""usionar& !ower of $a&a. ence actua""& there is no second !ersona"it& i.e. iva created.

In -arinam %ada mil+ turns into urd and is di""erent t6oug6 it is made up o" mil+. :o 6ere t6ere is "inal produt

t6at is di""erent "rom mil+.

In Vi%arta Vada, sna+e disappears a"ter t6e rope is seen. /o trae o" sna+e is "ound. 86e su&stratum i.e. Atman as

rope is only present. It is only due ot t6e error in pereption t6at one sees sna+e. It is not6ing &ut illusion.

Page 1'* of 400



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$

Page 1(0 of 400




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.

सतय% Cम(% बह 8व!\% -% .व) नस\म , mनतय%दकस /तयरनभ(% न(% "यन q HH q

Bra6ma is satya (trut6), ;nana rpa, ananta (in"inite), %i:udd6a (pure), s6res86a (&est) and s%ata@ sidd6a (sel"

e%ident) , nitya (eternal), ananadr:!a -fu"" of "iss, fu"" of rasa, insepara&le "rom antarAtmA, nirantara

Page 1(1 of 400



Understanding Advaita - %f ou al. of Advaita "at! ou ill loose all our rasa and Ananda$

(ontinuous), and ma+es one %itorious.

Bra6man is ananda rpa or ananda s%arpa is gi%en at %arious plaes in Vi%e+ 6udamani. e.g. 22', 301, 30, et

बहनभ(तव8वC% भवम$.य कणम , mयBE#यम(द% बह स%-J >=) q HH q

86e ;nana, ?Bra6man is not di""erent "rom me?, is a tool (sAd6ana) o" "reeing "rom &ondage, it6 t6e 6elp o" 6i6

;nani#s o&tain H a6ie%e ad%itiya (seond#less), anandrpa ("ull o" Bliss) Bra6man.

Bra6man is also said to &e "ull o" peae. ne attaining Bra6man rests in peae or &eomes peae"ul. (:ine t6ere

is no duality, t6ere is no ati%ity, t6ere is no sorro, 6ene t6ere is peae and &liss.

inally "olloers o" Adi :6an+ara are aused as L8yrannial people

6o &urned don monastries, destroyed attle and +illed omen

and 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

Page 1(2 of 400




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.

Advaita Jnana needs no Bhakti

8!is is a common assum"tion t!at Non-Advaitins believe$ As e"lained above, Advaita does

ac.noledge b!a.ti$ % ill directl @uote Paramac!ara?s ords from t!e boo., Ac!ara?s 5all$

5!a"ter Advaita Vedanta

It is worthy of note that whatever their mutual differences may be, all thinkers

belonging to schools other than Advaita, are one in their attack on Sri Adi

Sankara*s views. %his should be regarded as a tribute paid by them to Sri Sankara

Bhagavatpada. +ach of them singled out Advaita, as e"pounded by Sri Acharya, as the

only system worthy of taking notice of for the purpose of criticising. According to

Advaita, the ultimate bliss is the e"perience of non-difference between the ivatma

and the aramatma. Acharyas of other schools of thought would wish to have at least

a tract of distinction between the two so that the ivatma, standing apart, may be

able to en)oy the realisation of the aramatma. %hus the difference between the

several systems of Hindu religious thought is slight, as all are agreed upon the

ultimate realisation of the Supreme. But when it comes to a !uestion of e"pounding

each system, this difference got magnified to the point of violent opposition. And

yet we find that in their ultimate reaches, all of them speak the language of

Advaita. %his shows that the e"pansive heart of Sri Adi Sankara accommodated all

views of the ultimate reality and all approaches to it. %hough other systems

!uarrel with Advaita, Advaita has no !uarrel with any.

%he catholicity of Advaita is also evident from the fact that pronounced Advaitins

like achaspati isra, who lived about one thousand years ago,idyaranya and

Appayya (ikshitar wrote encyclopedic works on other systems with the fidelity of

e"position rarely e!ualed and much less e"celled by the protagonists of those

systems themselves. Appayya (ikshitar says that as /od*s grace is re!uired to reach

the 0ltimate 1eality, and as that grace can be obtained only through Bhakti, he was

e"pounding the other systems which promoted this Isvara-bhakti.

5!a"ter %m"ortance of /!a.ti

But mere intellectual comprohension of it is not enough. It must be realised as a

fact in one*s own e"perience. 2or such realisation grace of /od is a pre-re!uisite.

Isvaraanugrahaadeva umsaam Advaita aasana. 3e begin with a feeling of

distinctness from /od. %he predicament of worship is one of duality of (eity and

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Understanding Advaita - Advaita :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

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+no t6e non#dual Atman. @ere ars6an is ta+en as ?to +no? and not ?to see?. In ot6er ords, :el" ealiKed uru.

A6arya e7plains t6at # 86is Atman annot &e +non &y ?tar+a?. 8ar+a means in"erene, logial reasoning or

t6oug6t proess, nor it an &e learned "rom an A6arya 6o is ell %ersed in s6astra#s ...

Fa. p. 1.2.1 says t6at # t6is m is Bra6man, t6is m is -aram, t6e one 6o is6es to +no , &eomes

Bra6man.

86is %erse instruts one to editate on om it6 a "irm on%ition or is6 or one and only goal to +no ?Bra6man?.

At$an cannot e rea"iIed without the race of At$an.

1.2.23 By study o" t6e sriptures, leturing one?s on intelletual en5uiries or &y ide learning or listening, t6is

Atman annot &e realised. *6omsoe%er, it 6ooses alone, is attaina&le t6at realisation a&out It, as It re%eals Its

on nature to 6im.

uru is t6e one 6o is one it6 Is6%ara.

ur a6arya omments on Fa. p. 1.2.23 as

86is Atman is not realiKed (prApta) &y pra%a6an (disourse) meaning 86is Atman is not realiKed &y aepting

many bstatements o" c %eda#s, nor it an &e intelletually meaning nor it an &e +non it6 t6e poer o" retention

o" %arious grant6a#s (s6astra#s), nor it an &e a6ie%ed brealiKedc ust &y attenti%ely listening to disourses

(sra%a/a). 86en 6o an it &e a6ie%ed brealiKedc< "or t6is t6ey say #

A sAd6a+a 6o prays Atman, a6ie%es (realiKes) t6e %ery Atman &y itsel" i.e. &eause o" t6e (grae o") Atman, one

+nos Atman ?t6is Atman is li+e t6is?

I" one as+s # @o one realiKes Atman<, t6ey say # or t6at Atma+Ami (t6e one 6o is6es to +no Atman), t6e

Atman re%eals it?s pArmArt6i+a s%arpa (A&solute, true nature) i.e. Atman re%eals it?s on pure nature as it is (in

true sense)

8ote* *ords in s5uare &ra+ets are t6at o" aut6or.

86is is lear t6at :tudent is surrendered to uru and -rays to Atma 8at%a,

ne 6as to meditate on Atman it6 a&6eda &6a+ti i.e. it6 a "eeling t6at ?I am not di""erent "rom Atman H

Bra6man?, as per instrution o" uru.

8o understand "urt6er lets 6a%e a &rie" understanding o" di""erene &eteen &udd6ism and ad%aita %edanta.

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Understanding Advaita - Advaita :nana needs no /!a.ti

Difference beteen /udd!ism and Advaitarom m limited .noledge, difference beteen budd!ism and advaita is t!at advaita acce"ts

bra!man as substratum of entire universe !ile budd!ism does not$ <t!er t!an t!at t!ere are man

t!oug!ts similar and common to bot!$

Sri ama.ris!na sas t!at t!ere is no difference beteen original3 teac!ings of 9ord /udd!a and

Advaita$ /ut t!e original teac!ings !ave onl been sustained u"to &00 ears after /udd!aOs samad!i$

Sri amana a!ars!i in !is 40 verses on realit !as refuted t!e ero state$

31. That alone is true Kno$ledge $hi!h is neither kno$ledge nor ignoran!e. <hat is kno$n is not

true Kno$ledge. Sin!e the Sel# shines $ith nothing else to kno$ or to make kno$n, (t alone is

Kno$ledge. (t is not a void "=ero state, sunya%.

8!is is confirmed in ib!u #ita !ic! is @uoted later on$

So if someone is tal.ing t!at, OAccording to Advaita, /ra!man is nirguna it!out an @ualities3$ /ut

logicall s"ea.ing, somet!ing t!at is it!out an attributes !atsoever is as good as not!ing

suna3O, ou do not ta.e !im G !er seriousl$

8ou #imply cannot ne"ate your own e4i#tence$

%nfact, since /udd!a as an avatar of 9ord Vis!nu, t!e ero, from Advaita angle ould be t!e non-

eistence of mAA and not t!e negation of Self /ra!man3$ After t!at t!ere is onl maun$ So budd!a

did not anser !en one as.ed to !im if t!ere is eistence of #od$ %n t!is state, t!ere is no dualit

and no e"ression ece"t maun3 can e"lain it$ So b ta.ing maun, !ic! is t!e onl e"ression

ca"able of e"ressing Atma-st!iti, /udd!a, in "ractice, taug!t conveed t!e meaning$ Also in t!is

state, !ic! is t!e ver essence of vedas, t!ere is no need to acce"t an vedas, as one !as alread

ac!ieved !at vedas ant us to ac!ieve$

/ut VAis!navas, loo. to vedanta from budd!ist vie, !ile it s!ould be o""osite, as a "erson in

!om vedas flos in !is veins can onl loo. t!roug! an ee of vedas$ A true vedanting ill sa t!at

/udd!ist teac!ings are li.e Advaita and not t!e o""osite$ %t is our vedanta t!at is older and eternal$

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/udd!ism as born it! 9ord /udd!a and alread it?s essence !ad "eris!ed after &00 ears$

/udd!ism as invariable mied it! tantric "ractices$

No, lets understand maavad and bra!mavad mAAvAd, maaaavad and bra!maavaada,

bra!mavAda3

mAAvAda and bra!mavAda

Vais!navas believe t!at Vis!nu naaraaana, .rus!na3 is t!e su"reme #od to be ors!i""ed and one

can attain mo.s!a onl b ors!i""ing !im$ Erus!na is t!e creator of t!is universe and t!e ultimate

realit$

S!aivas believe t!at S!iva is t!e su"reme #od to be ors!i""ed and one can attain mo.s!a onl b

ors!i""ing !im$ S!iva is t!e creator of t!is universe and t!e ultimate realit$

Similarl, /elievers of #anes!a and s!a.tas !ave same t!oug!ts$

5!aarvaa.as believe t!at lust is t!e reason for t!e creation of universe$

maavad means an tal. or belief in !ic! maaaa is in t!e center and t!e ultimate$ aaaa is t!e

cause of t!is creation$

/ra!mavad means an tal. or belief in !ic! bra!man is in t!e center and t!e ultimate$ maaaa is

t!e illusionar "oer of nirguNa bra!man$ Due to t!e "oer of maaaa, t!e orld !ic! is

tec!nicall not different t!an bra!man itself is "erceived in a false a, as if it is dual it! attributes$

/ra!man is t!e substratum of entire universe and t!e onl realit$ aaaa !as to be neglected and

one !as to rise above maaaa and itOs 7 gunas to be one it! /ra!man or sim"l to be /ra!man or

better .no and abide in 8rue Self /# (1 to (173$

Ultimate Advaita state does not tal. about maaaa$ %t is called a;aata or a;aati vaada, !ic! means

not-born$ aaaa does not !ave t!e eistence$ /ut t!is is difficult to e"lain$ So Adi S!an.ara and

ot!er "re - s!an.ara advaita "ro"onents introduced t!e conce"ts of maaaa$

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Understanding Advaita - mAAvAda and bra!mavAda

Sri amana a!ars!i in 40 verses on ealit sas t!e folloing

4. +The $orld is real.+ +;o, it, is a mere illusory appearan!e.+ +The $orld is !ons!ious.+ +;o.+ +The $orld

is happiness.+ +;o.+ <hat>s the use in arguing this $ay? @eave this jagat*drishti "make onesel#

introvert%, kno$ yoursel# "your True svarupa, nature%, beyond advaita and dvaita, $ithout (>

"$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

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http://www.satramana.org/html/excerpt_from_ribhu_gita.htm

http://www.bhagavan-ramana.org/essenceofribhugita.html

http://www.satramana.org/html/excerpt_from_ribhu_gita.htm

http://www.bhagavan-ramana.org/essenceofribhugita.html




not available in all t!e triad of time--"ast, "resent, and future--

11$ ever t!e most secret of t!e secret, b summariing !at !as been e"ounded b Siva$ 8!ere is

not!ing t!at can be tal.ed of as non-Self, neit!er t!e mind as t!e non-Self, nor t!e orld as t!e

non-Self$ /e of t!e certitude t!at t!ere is not!ing t!at is non-Self$

12$ / t!e absence of all san.al"as, b t!e elimination of all forms, b t!e conviction of t!ere being

onl /ra!man, be of t!e certitude t!at t!ere is not ant!ing t!at is non- Self$

17$ %n t!e absence of mind, t!ere is no t!in.ingC in t!e absence of t!e bod, t!ere is no aging$ >it!

t!e conviction of t!ere being onl /ra!man, be of t!e certitude t!at t!ere is no non-Self$

14$ /ecause of t!e absence of feet, t!ere is no al.ingC because of t!e absence of !ands, t!ere is no

or.$ 8!ere being onl /ra!man alone, be of t!e certitude t!at t!ere is no non-Self$

1&$ /ecause of t!e absence of /ra!ma, t!e 5reator, t!ere is no orldC in t!e absence t!ereof, t!ere

is no +ari, t!e sustainer$ 8!ere being onl /ra!man alone, be of t!e certitude t!at t!ere is no non-

Self$

1'$ %n t!e absence of aging, t!ere is no deat!C nor is t!ere t!e orld or t!e Vedas or t!e gods$

8!ere being onl /ra!man alone, be of t!e certitude t!at t!ere is no non- Self$

1($ 8!ere is no d!arma rig!teous conduct3, no "urit, no Fconce"t ofH trut!, no fear$ 8!ere being

onl /ra!man alone, be of t!e certitude t!at t!ere is no non-Self$

1)$ /ecause t!ere is no deca, t!ere is no movement$ /ecause t!ere is no deca, t!ere is no

insentience$ 8!ere being onl /ra!man alone, be of t!e certitude t!at t!ere is no non-Self$

1*$ 8!e #uru, indeed, does not eistC trul, t!ere is no disci"le$ 8!ere being onl /ra!man alone, be

of t!e certitude t!at t!ere is no non-Self$

20$ 8!ere being not!ing t!at is t!e first, t!ere is not!ing t!at is t!e secondC t!ere being no second,

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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#:

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http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=831

http://www.bhagavan-ramana.org/upadesasaram.html



http://www.bhagavan-ramana.org/upadesasaram.html




5!11$ Salutations to t!at calm effulgence !ic! is endless and unlimited b s"ace, time etc$, t!e

"ure consciousness !ic! can be .non b e"erience onl$

5!11($ 6ven t!e slig!test t!oug!t immerses a man in sorroC !en devoid of all t!oug!ts !e

en;os im"eris!able bliss$

5!121$ <n t!e dissolution of t!e bod, t!e et!er consciousness3 limited b t!e !eart !ridaam3

alone ceases to eist$ 0eople lament nee*le##ly that the Self i# e4tinct$

A*)aita i# not a ne"ati)e #tate:

5!21*$ 8!e bliss of a man of discrimination, !o !as re;ected samsara and discarded all mental

conce"ts, constantl increases$

Note:

As sad!a.a "rogress, bliss increases$ %t is onl in t!e beginning t!at one feels no en;oment, as t!e

senses are being "ulled bac. or it!dran$ 9ife becomes ;oless$ <ne feels lac. of interest in

ant!ing and feels insecurit$ /ut if one ;um"s into t!is insecurit, one feels t!at !e G s!e is most

secured$ Since advaita demands renunciation from beginning, it is not eas for beginners$ Struggle

decreases, as one "rogress and finall sad!ana transforms from effort to effortless$ Advaita does

de"ends u"on grace, for sad!ana to become effortless$ %n fact evert!ing de"ends u"on #od?s and

#uru?s grace$

mA!AvA.a - Sarvam .!alu-idam bra!ma is bramavAda and notmAAvAda

Adi S!an.ara did not sto" at ?/ra!man Sata, :agat it!a?$ +e ent on to sa ?:agat satam?$

mA!AvA.a is ?sarvam .!alu-idam bra!ma? >!ic! means evert!ing ?6lse? is bra!man or can be said

t!at 6vert!ing ?6lse? is also3 bra!man$ So if Advaita as mAAvAda and Adi S!an.ara anted to

"reac! a-sat-s!astra, !e ould !av said evert!ing else is maa$ 8!is statement ould not be

selected or "ro"ogated b !im$%t s!os t!at Advaita is about bra!mavAda and not mAAvAda

/ra!ma /!aava

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Understanding Advaita - /ra!ma /!aava

नतय% बह नक% नर ण% >=य , -म , =भसय , बहभव% 5 दF- दF-(% य7 ==

8!e #uru is one !o instructs t!e disci"le about attributeless, eternal /ra!man, and t!ere b reveals

t!e /ra!manb!ava feeling of being /ra!man3 in !is !eart ;ust li.e one lam" .indles anot!er lam" is

t!e #uru$ (&3

9ets recollect t!e verse from "adma "urANa

This po$er#ul do!trine o# ayavada resembles the 9edas, but is by nature non*9edi!... "8adma

8urana B.14B.33%

No ou .no t!at t!ere is subtle difference beteen maavaada and bra!mavaada$

%t is clear t!at Advaita is not maaaavaad maavad3 and advaita is bra!mavaad bra!mavad3$ Adi

S!an.ara did not sto""ed at mAA, but ent on to reac! /ra!man$ S!an.arac!ara as not !idden

budd!ist, but a true vedantin !o "ro"agated sacred doctrine of Advaita vedanta$ %nfact, Advaita is

t!e oldest tradition, surviving from t!e beginning of creation$ /ra!ma devOs maanas "utras mind

born sons3, 4 .umaras, ere also tatva :nanis$

%m"ortance of #uru 8atva Atma 8atva, /ra!man3

व“!?-णन 5न0सBदकन 5 =म%Tय%T8वJBदनम0K5टBदकम , ==

!व!dरमBदन p(य 5 >0व म) =

अ-›%!) सम.% "#व% ›%5सम , ==

"-.-†% #71 यC द% 7व 5 =

रA तव% अ8वCय सव1 Xय71 भव , 8/य ==

8!e Vedas, t!e S!astras, Puranas, t!e %ti!asas etc$, t!e science of antras, Bantras o!ana,

Uc!atana etc$, cults li.e t!e S!aiva, Agama, S!a.ta, etc$, and ot!er cults eisting in t!e orld toda

are merel false t!eories e"ressed in corru"ted ords !ic! confuse t!e ignorant and deluded

Page 1)2 of 400




:ivas$ :a"a austerities, observances, "ilgrimage sacrifice, c!arit - all t!ese become a mere aste

it!out understanding t!e #uru 8attva$ 1*, 20, 213

or more slo.as, "lease visit Advaita in S!astras #uru #ita

Anot!er %nference is t!at Atman is "ra.as! or t!e effluence of :oti of Eris!na

Atman is not Pra.as! lig!t3 or :oti flame or "oint of lig!t3 or 9ord?s 6ffulgence

/!agavad #ita sas

य7 सवर% सo^Pयदक!% -न<eयm

सवTव*.7 द0 7;;तम -न<eयmm17$77mm

8ranslation

17$77 As t!e all-"ervading et!er is not tainted, because of its subtlet, so t!e Self seated

ever!ere in t!e bod is not tainted$

S!an.ara /!asa

17$77 Bat!a, asC sarva-gatam, t!e all-"ervadingC a.asam, s"aceC-t!oug! "ervasive, still, na

u"ali"ate, is not defiled, does not come into contactC sau.mat, because of its subtletC tat!a,

similarlC atma, t!e SelfC avast!ita!, "resent, sarvatra, ever!ereC de!e, in t!e bodC na, is notC

u"ali"ate, defiled$urt!er,

Sim"lified S!an.ara b!Asa

17$77 As t!e all-"ervading a.as! s"ace3, t!oug! "ervasive, still, is not defiled, does not come into

contact because of its subtlet, similarl, atma t!e Self3 !ic! is "resent ever!ere in t!e bod isnot defiled$ urt!er,

य7 /क!यतयक) क] त.% <कनमम% 8व)m

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https://sites.google.com/site/understandingadvaita/advaita-in-shastras#TOC-Guru-Gita



Understanding Advaita - %m"ortance of #uru 8atva Atma 8atva, /ra!man3

$T% $T# 7 क] त.% /क!यन भmm17$74mm

8ranslation

17$74 :ust as t!e one sun illumines t!e !ole orld, so also t!e 9ord of t!e field Su"reme Self3

illumines t!e !ole field, < Ar;una$

S!an.ara /!Asa

17$74 Bat!a, asC e.am, t!e oneC ravi!, sunC "ra.asaati, illuminesC imam, t!isC .rtsnam, !oleC

lo.am, orld tat!a, similarlC-!o-.setri, t!e Enoer of t!e field, i$e$ t!e su"reme Self, t!oug!oneC "ra.asaati, illuminesC .rtsnam, t!e !oleC .setram, field, from t!e ?great elements? to

?fortitude? cf$ &-'3$+ere t!e illustration of t!e sun serves to !ig!lig!t to as"ects of t!e Self, vi

t!at, li.e t!e sun, t!e Self is one in all t!e fields, and t!at %t remains unaffected$8!is verse is meant

for summariing t!e idea of t!e !ole of t!is c!a"ter

Sim"lified S!an.ara /!Asa

17$74 as one sun illumines t!is !ole orld similarl, .setri, t!e Enoer of t!e field, i$e$ t!esu"reme Self, t!oug! one, illumines t!e !ole field, from t!e ?great elements? to ?fortitude?$ +ere t!e

illustration of t!e sun serves to !ig!lig!t to as"ects of t!e Self, vi t!at, li.e t!e sun, t!e Self is one

in all t!e fields, and t!at %t remains unaffected$ 8!is verse is meant for summariing t!e idea of t!e

!ole of t!is c!a"ter


भW/क] नम$% 5 य 8वद य*( -म ,mm17$7&mm

8ranslation

Page 1)4 of 400




17$7& 8!e !o, b t!e ee of .noledge, "erceive t!e distinction beteen t!e field and its .noer

and also t!e liberation mo.s!a3 from t!e Nature of being, go to t!e Su"reme$

S!an.ara /!Asa

17$7& Be, t!ose !oC vidu!, .noC evam, t!us, in t!e manner described aboveC ;nana-ca.susa,

t!roug! t!e ee of isdom-t!e ee is t!e realiation in t!e form of t!e .noledge of t!e Self, !ic!

arises from folloing t!e instructions of t!e scri"tures and teac!ersC t!roug! t!at ee of isdomC

antaram, t!e distinction, t!e "articular mutual distinctionC .setra-.setra;nao!, beeen t!e field and

t!e Enoer of t!e field as t!e !ave been e"lainedC and b!uta-"ra.rti-mo.sam, t!e anni!ilation of

t!e atri of beings-t!e atri of beings is t!at !ic! is described as ignorance and is called t!e

UnmanifestC t!ose !o .no3 t!e anni!ilation mo.sanam3 of t!at atri of beingsC te, t!eC anti,

reac!, go toC "aram, t!e Su"reme, to /ra!man, t!e ealit !ic! is t!e su"rme #oal$ 8!e idea is

t!at t!e do not ta.e u" a bod again$

Sim"lified S!an.ra /!Asa

17$7& t!ose !o .no t!us, in t!e manner described above, t!roug! t!e ee of isdom-t!e ee is

t!e realiation in t!e form of t!e .noledge of t!e Self, !ic! arises from folloing t!e instructions

of t!e scri"tures and teac!ers t!roug! t!at ee of isdom, t!e "articular mutual distinction .setra-

.setra;nao!3, beteen t!e field and t!e Enoer of t!e field as t!e !ave been e"lained and t!e

anni!ilation of t!e atri of beings, described as ignorance and is called t!e Unmanifest, t!ose !o

.no3 t!e anni!ilation mo.sanam3 of t!at atri of beings t!e reac! t!e ealit, get liberation,

!ic! is t!e su"reme #oal$ 8!e idea is t!at t!e do not ta.e u" a bod again$

A#hta)a%ra 7ita al#o #ay# the #ame thin"

1)$()

.va tama! .va "ra.aso va!anam .va ca na .imcana $

nirvi.arasa d!irasa

niratan.asa sarvada $$

Page 1)& of 400



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

o" uru. ating is useless "or an oral tradition.

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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

Page 1)( of 400



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?

Page 1)) of 400




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

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Understanding Advaita - All 10) U"anis!ads are aut!entic

%olumes o" t6e larger &oo+, ?ei%at6t6in Fural? in 8amil, translated in >nglis6 in t6e name ?86e Voie o" od?

In t6e &oo+ 6e says,

%he following sloka enumerates the ten upanishads'

Isa )ena )athaa +rasna Munda Maandukya &'ithari

'itareyam /ha /haandogyam -rahadhaaranyakam 0asa

ईसक क7/zमNO मNOWRय 8[रF m

v6र य% 5L(द@य% ब™दरNयक% द! q

'di Shankara has written his commentary also in the aboe order of tets.

nline :oure

u+ti+a panis6ads says

86e list o" 10C panis6ads is introdued in %erses 2#29,

LBut &y 6at means is t6e Fai%alya +ind o" o+s6a bJ u+tic got< 86e andu+ya is enoug6R i" +noledge is notgot "rom it, t6en study t6e 8en panis6ads. etting +noledge %ery soon, you ill rea6 my a&ode. I" ertaintyis not got e%en t6en, study t6e 32 panis6ads and stop. I" desiring o+s6a it6out t6e &ody, read t6e 10Cpanis6ads. @ear t6eir orderL (trans. *arrier)

(sa Kena Kathaa 8rasna unda aandukya TAithari

Aitareyam Cha Chaandogyam rahadhaaranyakam tathA * 46

ईसक क7/z मNO मNOWRय 8[रF m

v6र य% 5 L(द@य% ब™दरNयक% 7 q ŒI q

/ote$ 86e ord tat6A appears instead o" ord dasa in online opy "ound at sans+ritdouments.org or on%eniene t6ey are put as /um&ered !ist$

1. Is6a H Isa H Isa%asya panis6ad

2. Fena panis6ad3. Fat6a panis6ad

4. -ras6na panis6ad

'. unda+a panis6ad

Page 1*0 of 400






. andu+ya panis6ad

=. 8aittiriya panis6ad

C. Aitareya panis6ad

9. 6andogya panis6ad

10.Bri6adaranya+a panis6ad

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

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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.

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<nline Source %t is needless to sa t!at PurANa-s are aut!entic$ Please refer to c!a"ter ?agnifing #lass of t!e

Vedas? 8i" 8o vie %nde, 5lic. ?+indu D!arma? on left Vertical enu$3

<ffline Source /oo., ?+indu D!arma?, Part 14, 5!a"ter 1, Page, 477

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$

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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$

Page 1*4 of 400






Tय# स%|य% यर -!-नम% वZणवनमन /नभ( /.7 -नमदमद -थयनमन 5 &न5% वन5œयJ]"क Bट<-7"%

]णमक रPय.तवमनस -यसमणव 6व

trai san.!am oga! "asu"ati matam vais!navamiti "rab!inne "rast!ane "aramidamada!

"at!amiti ca, rucinam vaicitrad ri;u .utila nana "at!a;us!am nriname.o gamas tvamsasi"aasa marnava iva$

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$

?8ramba.am Bama!a sugand!im "usti vard!anamUrvaru.amiva band!anan mrtormou.s!ia ma?amrtat$?

?>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$

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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.?$

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1'$atsa Purana is said to be !is ?stomac!?$1($#aruda Purana is said to be !is ?bone-marro?$1)$/ra!manda Purana is said to be !is ?bone?$

So, all the 0urana# bein" manife#tation of *ifferent part# of Sri Hari# bo*y are )ery#acre* an* capable of be#towin" #al)ation$

5or a bo*y to function properly, all part# are important$

Sour!e7 8adma 8uarana, S$arga Khand, (nternational )ita So!iety

:oure$ -adma -uarana, :arga F6and, International ita :oiety

Aording to -adma -urana, t6ere as ust one purana, 6i6 as split &y B6aga%an Veda Vyasa.

7ora" of the stor& is $ore i$!ortant than the stor& itse"f. # a$ not aware of an& stor& in an& !urana, e it

ta$asic !urana, in which fina""& adhar$a wins over dhar$a.

I" e read a %erse "rom B6aga%at -urana (1.1.2), 6i6 says t6at only &6aga%at is enoug6, t6en it means t6ere is

no meaning o" reading any s6ruti or smriti. *6y ould a6arya#s rite ommentaries on prast6antraiyi. 86e

ords are not to &e ta+en literally. It is ust glori"iation or a praise o" B6aga%at -urana.

:B 1.1.2 qq vwxz {qq qxzx|} {wx~xx} •€xw€ { {x{qq x~{‚ €x} ƒ€„z{~{{ …|„{

propounds t6e 6ig6est trut6, 6i6 is understanda&le &y t6ose de%otees 6o are "ully pure in 6eart. 86e 6ig6est

trut6 is reality distinguis6ed "rom illusion "or t6e el"are o" all. :u6 trut6 uproots t6e t6ree"old miseries. his

eautifu" hMavata$, co$!i"ed & the reat sae V&Msadeva Gin his $aturit&H, is sufficient in itse"f for

>od rea"iIation. hat is the need of an& other scri!tureC As soon as one attenti%ely and su&missi%ely 6ears

t6e message o" B6Wga%atam, &y t6is ulture o" +noledge t6e :upreme !ord is esta&lis6ed it6in 6is 6eart.

onsidering a&o%e points and laims a&out padma purana &eing orrupted or interpolated or e7trapolated, i" at

all somet6ing needs to &e disarded on &asis o" du&ious aut6ority, t6en it 6as to &e "e %erses o" lassi"iation,

6i6 are t6e &asis o" reeting parts o" s6ruti#s, smriti#s, %eda#s, purA/a#s or e%en t6e 6ole 8amasi purA/a#s.

8o add to it, a detailed analysis o" :6an+ara B6as6ya o" Vis6nu :a6asranama is done. 86ere are re"erenes o" as

many as 12 -urA/a#s.

Interpolations in -adma -urA/a

As e7plained earlier, t6e %erses ategoriKing %arious purA/a#s as :att%i+, 8Amasi and Aasi and t6en later on

saying t6at tAmasi purA/a#s lead one to 6ell are onsidered to &e later interpolations. In t6e ommentary on

Vis6nu :a6asranama, our a6arya 6as mentioned as mu6 as 12 -urA/a#s, 3 &eing p#-urA/a#s. A detailed study

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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

6a%e &een t6e ause o" orruption. Bengalis o"ten replae ]%O it6 ]&O e.g. Budd6a ]Vi6arO 6anged ]Bi6arO. ]VangaO

6anged to ]BengaO, 6i6 got 6anged to ]BengalO. ]Vanga Band6uO 6anged to ]Banga Band6uO.

Anot6er on"liting t6ing a&out -adma -urana is t6e %erses desri&ing num&er o" %erses o" %arious -uranas.

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.

:6i%a is none ot6er t6an Bra6man

At6ar%a :iras panis6ad # '.2 says

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=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.

य*( दव† दव , 8-] (य*( 8-]†)m

भWन य*( भW@य य*( मJ*";8- मम ,mm9.2'mm

yWnti dZ%a%ratW dZ%Wn pit nyWnti pit %ratW .ṛ ṛ ḥ

&6†tWni yWnti &6†tZyW yWnti madyWin\.pi mWm..9.2'..

>nglis6 translation &y :ami am&6irananda

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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

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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.

:ans+rit ommentary is

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http://www.bhagavad-gita.org/Gita/verse-08-11.html




Understanding Advaita - Ana-devata ors!i", Vai.unt!a and "aram "ada in #ita

?क व<दhयसयरद8- /णव=मhयसम(}र% 8वन=तस) /न"# ## यद$नमनm? . I" e split t6e %erse e get

क व< #अhयसयर)#अ8- /णव #G= #अhयस #अ(%र 8वन= #अ.# /न"न यदम ,#अ$म ,#6न

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<%

*KLतस)ž 6नm–यण _`s /न>\ भवत-म ,– 6न 5 म$=म{m Lद-य pTक*}$) 5 भरव;(य)

!Nय;*. mm¡¢£mm

स=(म0 ¤¤ –नमन– mm¡¢¡mm

*6ile ommenting on B 1C.4, none o" t6e a6arya#s tal+ o" Vai+unt6a. :ri amanua tal+s o" ?!% -दम , अXययम ,? (:A:%ata.m padam a%yayam), 6i6 ould &e onneted it6 B 1'.4.

@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?.

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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.

Page 207 of 400



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.

*6en I say # :pea+ t6e trut6

I am spea+ing positi%ely

*6en I say # :pea+ t6e trut6 and do not spea+ lie

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86ere is &ot6 positi%e and negati%e upades6a. 86ere is tig6t logi 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

ay t6at t6e entral deity o" glori"iation o" t6e %erse 5uoted )

• I" it is not possi&le to some6o on%ine t6at t6e %erse is not glori"ying :riman /ArAya/a, t6en it 6as to

&e disarded. (An interpolation, 6i6 is negati%e is to pro%e t6e %erse is interpolated or to ause or to

denigrate ot6er deities)

I 6ope to on%ey t6at a6aryas annot 6a%e a negati%e approa6 and annot ause. An auser annot &e a

matured &6a+ta. A &6a+ta annot 6a%e loer emotions. @ene all su6 negati%e emotions are mis6ie" o"

disiples. >%en i" one s6os 5uote "rom -rast6Antrayi, I ould not aept it as it ill s6os a6arya in &ad lig6t.

86e e7eption is ad6%a6arya 6o at many plaes 6as denigrated :6i%a and tamasi puranas or may&e it is t6e

mis6ie" o" early mad6%as to interpolate 6is &6as6ya.

>a6 "orm o" od 6as distinti%e -ersonality

@anuman only 6anted Ama /ama and not Fris6na /Ama. *6en Fris6na appeared, 6e re5uested B6aga%an to

gi%e dars6an as ama

eera Bai 6anted only Fris6na?s name. :6e ould not 6ant Ama /ama nor /arasim6 nAma

houh a"" avatars of Vishnu are one and the sa$e, $ind can concentrate on on"& one for$.

Page 20& of 400



Understanding Advaita - 6ac! form of #od !as distinctive Personalit

I t6in+ t6is is one o" t6e reason 6y e 6a%e di""erent sa6asranama?s "or Vis6nu, ama, Fris6na, !a7mi#/arsim6a

and stotra#s dediated to ea6 "orm o" od. 86oug6 you an te6nially say all "orms o" Vis6nu are one and same,still t6ey 6a%e distinti%e personality.

ama ould not do t6at Fris6na did, 6e ould not play "lute, nor ould play politis (6i6 as neessary and

not against d6arma), et. ama ould not do 6at -aras6urama did nor did ama li%ed li+e an A%ad6oot.

?%? or ?e? in #ita can be ta.en as ?/ra!man?

U"ades!as are given considering t!e mindset of @uestioner$ ?Atman? is sometimes referred to asbod, mind, %ntellect, ego, :iva or /ra!man$

e$g$

% am sic., % /od

% am bored, % ind

% am intelligent, % /udd!i

Bou are !urting me, % 6go

% am a "art and #od is full "UrNa3 < % am t!e en;oer of ruits of Earma, % :iva

% am Sat-5!it-Anand <, % am S!iva <, % am formless, attributeless, substratum of entire universe,

% /ra!man or Atman

7ita hASya on )er#e ;$>

म(म भव मnd मJ"# म% म.कAm

ममवZयनस यRतववमतम% मत-यण)mm¥¢¦£mm

manmanI b!ava madb!a.tM madI;T mI namas.uru$ṅ

mImJvai asi u.tvaivamItmIna mat"arIa a $$*$74ṣ ṅ ṇ ḥ

*$74 +aving our mind fied on e, be devoted to e, sacrifice to e, and bo don to e$ /

concentrating our mind and acce"ting e as t!e su"reme #oal, ou s!all surel attain e !o am

Page 20' of 400




t!us t!e Self$

S!an.ara /!asa

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

Page 20( of 400



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

Page 20) of 400






8a*a)a#/$ I am 1a#u*e)aC of t!e Pandavas, D!anan;aa Ar;una3$ And of t!e ise, % am VasaC of

t!e omniscient, t!e omniscient Usanas, t!e "oet, t!e seer of "ast "resent and future Su.rac!ara,

#uru of asuras3$

8ote* sanas is translated &y &ot6 :ami :i%ananda (o" di%ine li"e soiety) and Adi :6an+ara6arya in t6eir

ommentaries as :u+ra6arya. eaning o" ?Vrsnis? is ta+en "rom translation &y :ami 6am&6irananda (o"

Ad%aita As6ram). Fa%inAma and t6e ords ?seer o" past, present and "uture? are ta+en "rom Adi :6an+ara6arya?s

ommentary

@ene ta+ing ?I? or ?e? said &y &6aga%an as ?Atma#&6a%a? ill not &e rong. 86is does not mean t6at any ot6er

interpretation is rong. ?e? ta+en &y %ais6na%as as Fris6na is "ine. 8rue ad%aitin ill not "ig6t.

>0 W% "(मम( Cव(म% /-Jm

वसदव) सवनमन स म0तम सद <भ)mm=.19mm

&a6†nW anmanWmantZ Wna%WnmW prapadyatZ.ṅ ṅ

%WsudZ%a sar%amiti sa ma6WtmW sudurla&6a ..=.19..ḥ ḥ

=.19 At t6e end o" many &irt6s t6e ise man omes to e, realising t6at all t6is is Vasude%a (t6e innermost :el")R

su6 a great soul (a6atma) is %ery 6ard to "ind.

Adi :6an+ara6arya?s ommentary ill ma+e it more lear

Sanskrit co$$entar&*

## >0 W% "(म% C7स%.कशयणम , अ( समfo Cव , /f-3-कC) म% वसदव% /तयरतम% /तय$) /-Jm

क7म ,< वसदव) सवम , 6नm य) vव% सवतम% म% यण% /न-J, स) म0तम R तसम) अ(य) अ*. , अन=क वm अ)

सद <भ), ?मZयण% स0r? 6न B0 Udम ,mmGतमव सवj वसदव 6तयवम/न-[o कणमKय ## mm=.19mm

n"ish rans"ation

=.19 Ante, at t6e end, a"ter t6e ompletionR &a6unam, o" manyR anmanam, &irt6s, 6i6 &eme t6e repository "or

Page 20* of 400




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"...

B6aga%an in ita says

मZयण% स0r क*sJन नसiदयm

यम8- नसiद% क*s(म% व8[ tव)mm=.3mm

manu yW W sa6asrZ u +a[idyatati sid6dayZ.ṣ ṇ ṅ ṣ

yatatWmapi sid6dWnW +a[inmW %Ztti tatt%ata ..=.3..ṅ ṅ ḥ

=.3 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).

8ote* @ere, &6aga%an says ?+nos? and not ?sees?. Also note t6at +nos ?e? in essene (tat%a).

!ets 6a%e a loo+ 6as B 9.34

म(म भव मnd मJ"# म% म.क Am

ममवZयनस यRतववमतम% मत-यण)mm9.34mm

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manmanW &6a%a mad&6a+t\ madyW‡ mW namas+uru.ṅ

mWmZ%ai yasi yu+t%ai%amWtmWna matparWya a ..9.34..ṣ ṅ ṇ ḥ

n"ish trans"ation & Swa$i >a$hirananda

9.34 @a%ing your mind "i7ed on e, &e de%oted to e, sari"ie to e, and &o don to e. By onentrating

your mind and aepting e as t6e supreme oal, you s6all surely attain e 6o am t6us t6e :el".

In B 9.34, Adi :6an+ara B6aga%adpAda says, ?e? 6as to &e ta+en as ?Atman?

Sanskrit co$$entar& & Sri Sankarachar&a

## मनय वसदव म) य.य स तव% म(म) भव 7 मnd) भव मJ"# मJ"!#<) भवm मम , vव 5 म.क Am मम , vव

ईम , vZयनस GरनमZयनस यRतव सम=य न5[म ,m vवम , Gतमम ,, अ0% B0 सव{% भWम , Gतम , - 5 रन), -म ,

अयम ,, % मम , vव%भWम ,, vZयनस 6न अ# स%>(=), मत-यण) स , 6तय7)mm6न श#मत-म0%स-3†"क5य.य

श#रव(दभरवत-W@य-दन!Zय.य श#मKL%कभरव) क] o श#मnरव‡FभZयवम;iयय)mm mm9.34mm

indi trans"ation & Sri arikrishandas >oenka -on Sri Sankarachar&a's Sanskrit (o$$entar&

Bकस /क ( भ" #सव क स क0 " 0 ## ) W म(म ## मxम 0F मव< 0m मnd ## म 0F भd 0m मJ"# ##

म 0F -W" कव< 0 ‚ मx 0F म.क Bकय कm 6स /क न5[क मxम <रक म -यण ## !ण 0 G W

मx -मक 0F /f 0 "यरm अनभ/य य0 Bक मy 0F स> भWwक Gतम ‚ -मरन ## -म .7 0 W „, ƒस " मy

Gतम&- 0 W „ Uस#क W /f 0 "यरm 6स /क -0<क 'मम ,' !•दस 'Gतमम ,' !•दक सP>(= 0 mmN.34mm

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.

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Si$!"ified rans"ation

9.34 6a%e your mind "i7ed on e ( ?%asude%a?) and also &e de%oted to e. sari"ie to e, &e engaged in

sari"iing to e. And &o don only to e. &y onentrating your mind and &y aepting e as t6e supreme

oal you s6all surely attain e 6o am od. You sha"" attain 7e who a$ thus the Se"f. # indeed a$ the Se"f

of a"" the eins, and a$ a"so the su!re$e >oa". You sha"" attain 7e who a$ such. #n this wa&, the word

'aat$aanaa$' -Se"f is to e connected with the !recedin word '$aa$' -7e. his is the !ur!ort.

Su$$ar&*

B6aga%an, 6o is t6e :el" o" all &eings, 6as to &e meditated upon it6 stead"ast de%otion. B6a+ta ill attain ?me?.

In B 14.2, B6aga%an says,

म% 5 य;Xयनभ5ण भ8dयर सवm

स रण(सम#तय , बहभWयय क4-mm14.2mm

mW a y\.%ya&6iWrZ a &6a+tiy\gZna sZ%atZ.ṅ ṇ

sa gu Wnsamat‡tyaitWn &ra6ma&6†yWya +alpatZ..14.2..ṇ


14.2 And 6e 6o ser%es e t6roug6 t6e unser%ing Goga o" e%otion, 6e, 6a%ing gone &eyond t6ese 5ualities,

5uali"ies "or &eoming Bra6man.

In t6e ne7t slo+a, B6aga%an says,

बहण B0 /नu;0मम].यXयय.य 5m

!.य 5 =म.य सS.यक*(क.य 5mm14.2=mm

&ra6ma \ 6i prati 6W.6amam tasyW%yayasya a.ṇ ṣ/ ṛ

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[W[%atasya a d6armasya su+6asyai+Wnti+asya a..14.2=..


14.2= or I am t6e A&ode o" Bra6man#t6e indestruti&le and immuta&le, t6e eternal, t6e 6arma and a&solute

Bliss.

Adi :6an+ara6arya i omments on t6is %erse as$


## बहण) -मतम) B0 य.म , /नu अ0% /ननuन अ*.म , 6न /नu अ0% /तयरतमm कl_!.य बहण)< अम].य

अ8वन!) अXयय.य अ8वक3ण) !.य 5 नतय.य =म.य =मC.य Cयर=म/eय.य सS.य G(द&-.यƒक*(क.य अXयनभ53ण) अम]Bद.वभव.य -म(द&-.य -मतम) /तयरतम /नu , सPयगC -मतमय

नs#यm द , ?बहभWयय क4- (र# 14m2)? 6न Udम ,m यय 5 ई!Rतय भdY0Bद/य"य बह /नu

/व, स !8d) बहव अ0म ,, !8d!8dम) अ(यतव , 6तयनभ/य)m अ7व , बह!•दवKयतव , स8वक4-क% बहm .य

बहण न8वक4-क) अ0मव (य) /नu Gशय)m Bक% 8वन!`.य < अम].य अमण=मक.य अXयय.य XययB0.यm Bक% 5 ,

!.य 5 नतय.य =म.य Cनu<$ण.य सS.य @"न.य ƒक*(क.य vक(नय.य 5 , ?/नu अ0म ,? 6न

वmm6न श#मत-म0%स-3†"क5य.य श#र8व(दभरवत-W@य-दन!Zय.य श#मKL%कभरव) क] o

श#मnरव‡FभZय5द!;iयय)m mm14.2=mm

indi trans"ation & Sri arikrishandas >oenka -on Sri Sankarachar&a's Sanskrit (o$$entar&

ƒस Rयw 0 0< स >< 0y ## RयwBक बह ## -मतमकl /नu मy 0 W „m *"सम /न8u 0 व0 /नu 0, 6स Xयत-8[क

अस मy अ(तम ( बहकl ) /नu 0 W „m क स बहकl < ( स क0 0y ## ) " अम] ## अ8व!# , अXयय ## न8वक , ! ##

नतय , =म.व&- ## Cयर&- =मE /fXय ‚ ƒक*(क सS.व&- अ7 , Xयनभ5B0 G(दमय 0 Uस बहकl मy

/नu 0 W „m अम] GBद .वभवव< -मतमकl /नu अ(तम 0F 0R RयwBक य77 Cस व0F -मतम&-स न*s

0 0m य0F > ?बहभWयय क4-? 6स -दस क0F रय# 0m अनभ/य य0 0 Bक *"स ईFय !8dस भdw- अY0 GBद

कक न<य बह /वन 0 0, व0 !8d , मy बह 0F 0 W „R RयwBक !8d ‚ !8dम(म भद 0F% 0m अ7व ( ƒस समx

5B0य Bक ) बह!•दक वKय 0क कण य0„ सरण बहक Y0ण 0, Uस सरण बहक मy न8वक4- ## नरण बह 0F/नu ## Gशय 0 W „, द Wस कई 0F%m Bक 8व!णwस यd सरण बहक < " अम] अ7 , मण #=मस B0 0 ‚ अ8व!#

अ7 , $य 0स B0 0, Uसकm 7 Cनu&- ! #नतय =मक ‚ Uसस 0व< ƒक*(क vकमT न*s

-म G(दक भ# , मy 0F Gशय 0 W „m ?अ0% /नu ? य0 -द य0„ अव]8[स न<य रय 0 mm14.2=mm

Page 217 of 400





14.2= @i, "orR a6am, I, t6e inmost :el"R am t6e pratist6a &ra6mana6, A&ode#t6at in 6i6 somet6ing a&ides is

pratist6a#o" Bra6man 6i6 is t6e supreme :el". " Bra6man o" 6at +ind< Amrtasya, o" t6at 6i6 is

indestruti&leR a%yayasya, o" t6at 6i6 is immuta&leR and sas%atasya, o" t6at 6i6 is eternalR d6armasya, o" t6at

6i6 is t6e 6arma, realiKa&le t6roug6 t6e Goga o" ;nana 6i6 is alled d6arma (%irtue)R and ai+anti+asya

su+6asya, o" t6at 6i6 is t6e a&solute, un"ailing Bliss &y nature.:ine t6e inmost :el" is t6e a&ode o" t6e

supreme :el"#6i6 &y nature is immortal et.#, t6ere"ore, t6roug6 per"et Fnoledge it (t6e "ormer) is realiKed

it6 ertainty to &e t6e supreme :el". 86is 6as &een stated in, ?6e 5uali"ies "or &eoming Bra6man?.86e purport is

t6is$ Indeed, t6at poer o" od t6roug6 6i6 Bra6man sets out, omes "ort6, "or t6e purpose o" "a%ouring t6e

de%otees, et., t6at poer 6i6 is Bra6man Itsel", am I. or, a poer and t6e possesser o" t6at poer are non#

di""erent. r, &ra6man means t6e onditioned Bra6man, sine It (too,) is re"erred to &y t6at ord. ?" t6at

Bra6man, I ysel", t6e unonditioned Bra6man#and none else#am t6e A&ode.?(86e a&ode o" Bra6man) o" 6at

5ualities< " t6at 6i6 is immortalR o" t6at 6i6 6as t6e 5uality o" deat6lessnessR o" t6at 6i6 is immuta&leR so

also, o" t6at 6i6 is t6e eternalR 6i6 is t6e d6arma 6a%ing t6e 6arateristis o" stead"astness in FnoledgeR o"

t6at 6i6 is t6e a&solute, un5uestiona&ly ertain Bliss &orn o" t6at (stead"astness)R#?I am t6e A&ode? is

understood.

Si$!"ified co$$entar&*

14.2= "or, I, t6e inmost :el" am t6e A&ode#t6at in 6i6 somet6ing a&ides is pratist6a#o" Bra6man 6i6 is t6e

supreme :el". /f rah$an of what kindC of that which is indestructi"e, i$$uta"e, and eterna"F of that

which is the 9har$a, rea"iIa"e throuh the Yoa of nana 6i6 is alled d6arma (%irtue)R and o" t6at 6i6

is t6e a&solute, un"ailing Bliss &y nature. :ine t6e inmost :el" is t6e a&ode o" t6e supreme :el"#6i6 &y nature is

immortal et. t6ere"ore, t6roug6 per"et Fnoledge it (t6e "ormer) is realiKed it6 ertainty to &e t6e supreme

:el". his has een stated in, 'he %ua"ifies for eco$in rah$an'.he !ur!ort is this* #ndeed, that !ower

of >od throuh which rah$an sets out, co$es forth, for the !ur!ose of favourin the devotees, etc.,

that !ower which is rah$an #tse"f, a$ #. ;or, a !ower and the !ossesser of that !ower are non+

different. /r, rah$an $eans the conditioned rah$an, since #t -too, is referred to & that word. '/f

that rah$an, # 7&se"f, the unconditioned rah$an+and none e"se+a$ the Aode.'(86e a&ode o" Bra6man)

o" 6at 5ualities< " t6at 6i6 is immortalR o" t6at 6i6 6as t6e 5uality o" deat6lessnessR of that which is

i$$uta"e, eterna" and dhar$a havin the characteristics of steadfastness in now"edeF of that which is

the aso"ute, un%uestiona"& certain "iss orn of that -steadfastnessF+'# a$ the Aode' is understood.

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Su$$ar& of two verses*

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

&eomes ati%e "or s6oing 6is grae, &6a+ti to 6is &elo%ed de%otees.

A &6a+ta, &y one#pointed de%otion to Fris6na -aramAtmAn (:agu/a Bra6man) an &eome 5uali"ied "or attaining

Bra6man. 86is is said in t6e intro o" 6apter 1' &y Adi :6an+ara B6aga%adpAda. @ene ?y Ado&e? an &e ta+en

as Bra6man. It s6ould &e noted t6at Fris6na -aramAtmAn uses t6e ord ?+nos? and not ?sees?. @ene it is

+noledge t6at gi%es o+s6a.

ur A6arya ontinues "rom 6apter 14, gi%ing t6e intro o" 6apter 1', 6e says,

Beause t6ose doing +arma (ation), t6e "ruits o" +arma and ;nani?s "ruit 6i6 is ;nana is under my ontrol.

@ene t6ose &6a+ta#s (de%otees), 6o ors6ip me, &y my grae, transend t6ree gu/a#s attains mo+s6a t6roug6

t6e pat6 o" Fnoledge (;nana), t6en 6at to say a&out t6e +noer o" Atmatat%a (Bra6man) t6roug6 iret

>7periene< ...

8ote*

In t6is Intro, our a6arya says t6at e%en B6a+ta#s 6o ors6ip :Agu/a Bra6man (Is6%ara), transend 3 gu/a#s &y

!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.

Page 21& of 400




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

Br. :utra. B6. II.ii.1= (:oure$ et6od o" Vedanta , page 4')

#n :ddhava >ita, haavan uses '7e' as 'rah$an'

vव% *"Cसय;-p तX›ममतमन mU-म 8व"% ,म म2यeय सवर q H‰ q

.21 emo%ing t6e delusion (illusion) o" mani"oldness in t6e Atman t6roug6 su6 disrimination, one s6ould

ease "rom ati%ities, 6olding t6e puri"ied mind on e, t6e mnipresent ne.

यJ#! =नय % म बह*ण नs<म , mमनय सव*ण कम*ण न-$) सम5 q HH q

.22 I" t6ou art una&le to 6old t6e mind steady on t6e Bra6man, t6en per"orm all ations it6out aring "or t6e

results, gi%ing t6em up unto me.

Anu >ita, a !art of 7ahaharata, -Adh&a&a 16+1N Ashva$edhika a"so known as rah$an >ita, as it is

discussion etween rah$an and siddha, c"arifies this stand that haavan rishna esta"ished hi$se"f

in rah$an and then sun >ita

Arun re5uests B6aga%an Fris6na to repeat t6e disourse o" B6aga%ad ita, to 6i6 B6aga%ad replied$

Vˆsude%a said$

rom me, son o" -rit6ˆX you 6eard a mystery, and learnt a&out t6e eternal (priniple), a&out piety in (its true)

"orm, and a&out all t6e e%erlasting orlds. It is e7essi%ely disagreea&le to me, t6at you s6ould not 6a%e grasped

it t6roug6 ant o" intelligene. And t6e reolletion (o" it) no again is not possi&le (to me). eally, son o"

Page 21' of 400




-ˆnduX you are de%oid o" "ait6 and o" a &ad intellet. And, / 9hanaOa&aK it is not !ossi"e for $e to re!eat in

fu"" -what # said efore. ;or that doctrine was !erfect"& ade%uate for understandin the seat, of the

rah$an. #t is not !ossi"e for $e to state it aain in fu"" in that wa&. ;or then acco$!anied & $& $&stic

!ower, # dec"ared to &ou the Su!re$e rah$an. But I s6all relate an anient story upon t6at su&et, so t6at

ad6ering to t6is +noledge, you may attain t6e 6ig6est goal. &est o" t6e supporters o" pietyX listen to all t6at I

say. (ne), restrainer o" "oesX t6ere ame "rom t6e 6ea%enly orld and t6e orld o" Bra6man, a Brˆ6mana

di""iult to it6stand, and 6e as (duly) 6onored &y us. (/o) listen, it6out entertaining any misgi%ings, 6ie"

o" t6e desendants o" B6arataX son o" -rit6ˆX to 6at 6e said on &eing interrogated &y us aording to 6ea%enly

rules. (9#1')

Veda or Aama, hih is s#"reme a#thority

-an6rAtra and Vai+6anasa are agama#s. *6at are agama#s< :ami :i%ananda e7plains$

86e Agamas are t6eologial treatises and pratial manuals o" di%ine ors6ip. 86e Agamas inlude t6e 8antras,

antras and Gantras. 86ese are treatises e7plaining t6e e7ternal ors6ip o" od, in idols, temples, et. All t6e

Agamas treat o" (i) ;nana or Fnoledge, (ii) Goga or onentration, (iii) Friya or >soteri itual and (i%) 6arya or

>7oteri *ors6ip. 86ey also gi%e ela&orate details a&out ontology and osmology, li&eration, de%otion,

meditation, p6ilosop6y o" antras, mysti diagrams, 6arms and spells, temple#&uilding, image#ma+ing, domesti

o&ser%anes, soial rules, pu&li "esti%als, et.

:oure

In s6ort, agama#s are omposed &y :ages. Agama#s are omposed +eeping in mind ertain Veda :6A+6A#s. ;ust

li+e great is6i#s 6o 6ad mastered %eda#s omposed :mriti#s, great is6i#s also omposed Agama#s. :ine t6ey

are not a part o" %eda#s, &ut ompliment %eda#s, t6ey are seondary in aut6ority as ompared to Veda#s 6i6 are

topmost aut6ority. *6en t6ey ontradit %eda#s t6ey 6a%e to &e disarded.

!ets ta+e an ar&itrary e7ample.

:uppose an agama states t6at # ?Vis6nu is supreme?, t6en e ill 6a%e to "ind pramA/a "rom %eda#s. I" pramA/a#

s are "ound, t6en e an aept t6is statement.

:uppose an agama states t6at # ?nly Vis6nu is supreme and none else?, still e an ta+e ?and none else? as

indiating one#pointed de%otion. :6ould e ta+e it t6at agama implies t6at udra is not supreme or t6at udra H

:6i%a is a ;i%a and not Bra6man, speially e "ind pramA/a "rom %eda#s 6i6 says # ?-urus6o %ai udra? <

Page 21( of 400

http://www.dlshq.org/religions/agamas.htm

http://www.dlshq.org/religions/agamas.htm



Understanding Advaita - Veda or Agama, !ic! is su"reme aut!orit

o agama#s say, ?nly Vis6nu is supreme and none else, udra is /8 supreme?< 86ey do not spea+ negati%ely. It

is our mind t6at ta+es it negati%ely. Instead o" ignoring ot6er deities, one denigrates t6em.

*6at i" an agama says t6e a&o%e statement<

In t6is ase, e ill 6a%e to "ind pramA/a "rom %eda#s. I" e "ind a pramA/a "rom %eda#s stating supremay o"

udra, t6en e ill 6a%e to disard t6is statement as it ontradits %eda#s. Veda#s do not eulogiKe one deity.

I t6in+ t6at t6is is t6e reason 6y a6aryas do not denigrate ot6er deities, as denigration is not "ound in t6eir

ommentaries on -rast6Antrayi. 86ey are proeting one#pointed de%otion &y stating supremay o" one deity.

8o repeat again, supremay o" one deity does not mean t6at one 6as to denigrate anot6er deity. It only means to

6a%e one#pointed de%otion to a supreme deity, else it ould ontradit %eda#s, 6i6 eulogiKe anot6er deities.

86e pro&lem omes 6en one +eeps agama#s in enter, onsider t6em as supreme aut6ority and t6en go on to

interpret %eda#s in a ay t6at it does not ontradit t6eir agama#s.

:imilar is t6e ase it6 -urA/a#s and iti6Asa (a6A&6Arata). Bot6 are o"ten eulogiKed as t6e ?'t6 Veda?. It s6ould

&e ta+en in literal sense. It means t6at t6ey are not to &e negleted and t6at t6ey spea+ t6e same trut6 o" %eda#s

&ut in a %ery "riendly ay.

All a6arya#s unanimously agree t6at %eda#s are onsidered as supreme aut6ority, t6en omes smriti#s (6i6

inludes B6aga%ad ita) "olloed &y purA/a#s. 86is gradations does not imply t6at purA/a#s are ea+ or do not

spea+ trut6. *6ene%er one "inds ontradition, one s6ould onsider t6e %ie o" %eda#s as "inal. -er6aps purA/a#s

are not preser%ed as %ery ell and are said to ontain interpolations 6ere and t6ere.

86ere are Vais6na%a agamas, :6ai%a agamas and :6a+ta agamas, ea6 iting re"erene "rom Veda#s and

omplimenting Veda#s. I" at all you all t6em as %edi, at most t6ey an &e alled as an:a %edi (partly %edi) and

not pr/a %edi ("ully %edi), as t6ey only onentrate on parts o" %eda#s. :adly, in present times, -anaratra#s

(Vais6na%as) and -as6upata#s (:6ai%as) denigrate ri%al deities.

A$$ shoo$s d#rin Adi Shankara&s time ere advaiti

Aording to :a6idanandendra :aras%ati :ami o" @olenarsipur, during Adi :6an+ara?s time, all s6ool o"

Page 21) of 400




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.

Page 21* of 400







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.

inally, e onlude t6at,

Their lo"ical fallacy i# a #trawman$

/ eaggerating, misre"resenting, or ;ust com"letel fabricating someone?s argument, it?s muc!

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,

emotional issues$

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https://en.wikipedia.org/wiki/Polemical






So, t!e, accusers !ave created a false identit and t!en .noc.ed it don, giving a false sense of

victor$

9ogical arguments "ut fort! b Vasatirt! are successfull refuted in t!e celebrated it! Advaita

Sidd!iO b ad!usudan Sarasati lin.s given on eferences and Sources Page3

A"ter dispelling dou&ts, lets see sriptural e%idenes o" Ad%aita. !ets see Ad%aita in :6astras .

of 400

https://sites.google.com/site/understandingadvaita/references-and-sources-for-reading



https://sites.google.com/site/understandingadvaita/references-and-sources-for-reading




Understanding Advaita - Advaita in S!astras

Advaita in S!astras

our ma!AvA.As

8!ere are more ma!ava.as indicating ;iva-bra!ma ai.a and t!ere are 100?s of ma!ava.as, but 4

ma!ava.as selected from 4 vedas$

86e "our ma6A%A+yA (ma6aa%aa+yaas) o" 4 %edas are

¢ /Cम , बह -raWnam &ra6ma (onsiousness is Bra6man) # ig Veda, Aitreya panis6ad 3.3

2. अ0% बह*.म A6am &ra6mWsmi (I am Bra6man) # Gaur Veda, &ru6adAra/ya+a (Bri6adAra/ya+a) panis6ad #

1.4.10

3. तवमनस 8att%amasi (86at t6ou art) # :ama Veda, 6andogya panis6ad # .C.=

4. अयमतम बह AyamWtmW &ra6ma (86is Atman is Bra6man) # At6ar%a Veda, andu+ya panis6ad 2 or 1.2 in

audpada Fari+a)

86ese 4 ma6a%a+yas tal+ a&out t6e unity and oneness Atman ( ;i%a) and &ra6man.

7ore $ahAvAk&as

>a6 panis6ad 6as it?s on ma6a%a+yas, &ut only "e are popular.

'. बह सतय% "र*(मथय Bra6ma :atyam ;agan it6ya # nirAlam&opani:6ada # 2C (/iraalam&a panis6ad # 2C)

Bra6man (t6e A&solute) is alone realR t6is orld is unrealR t6e ;i%a or t6e indi%idual soul is non#di""erent "rom

Bra6man.

. सव1 S4व , 6द% बह :ar%am F6au#idam Bra6ma # :ama Veda, 6andogya panis6ad 3.14.1)

>%eryt6ing ?else? is (also) &ra6man

of 400




All t6is is Bra6man

=. 0 ;*. Bक% 5mne6a nWnWsti +iana (86ere is not6ing else any6ere.) Bri6adaranya+a panis6ad 4.4.19

Aruna asks for the !roof of iva+rah$a aik&a in :ttara >ita

(A)=+##

अ" Uव5 Cतव §वर% बह सवC% --मम , mअ0% बहन नद{ % /मण% T Bक% भव , q ‰ q

Aruna as+ed$

अ" Uव5 Cतव §वर% बह सवC% --मम , mअ0% बहन नद{ % /मण% T Bक% भव , q ‰ q

Aruna as+ed$

1. =ea"iIin the o$niscient and o$ni!otent rah$an as the Su!re$e <ord & what $eans of !roof can he

-the iva define hi$se"f as '# a$ rah$an'C

श# भरवव5

य7 "<% "< *$f% $# $#% घ] घ]म , mअ8व! भव[E@"#वतम-मतम $ q H q

:ri B6aga%an said$

2. As there is no distinction etween water $ied with water, $i"k when $ied with $i"k, utter $ied

with utter, si$i"ar is the non+differentiation of the #ndividua" Se"f -ivat$an with the Su!re$e Se"f

-!ara$at$an

-ara#Bra6ma panis6ad does not aept t6e union o" ;i%a#:6i%a (:upreme Bra6man), &ut tal+s a&out Aaata %aada

t6at only :el" (as -ara Bra6man) e7ists and sad6a+a realiKes t6at ;i%a is atually Bra6man. 86ere is no duality.

2. 86e unture o" t6e indi%idual and supreme onsiousness is reeted as t6ere is a tinge o" distintion in%ol%ed

in it. (*6en distintionlessness alone e7ists) it is t6e 6ig6est (i.e. Bra6man) and t6ere is not6ing ot6er t6an t6at.

(*6en :el"#realiKation does not result &y t6e study, et., o" t6e sripture) t6en one s6all resort to t6e eig6t#lim&ed

Page 227 of 400



Understanding Advaita - our ma!AvA.As

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

Bra6ma), t6e ]internal 6e+O o" t6e "orm o" unatta6ed pure onsiousness, t6e -urus6a, t6e @amsa o" t6e

-rana%a, t6e supreme Bra6man. It is not t6e 6ie" -rana (%ital &reat6). 86e -rana%a is t6e :el" (;i%a). (86is state o"

t6e ;i%a) remains as t6e "irst e""ulgent &eing. @o an 6e 6o +nos t6us (t6e true nature o" t6e -rana%a) set

"ort6 di""erene (&eteen t6e ;i%a and Bra6man) < @e realiKes t6at t6e ;i%a is Bra6man (alone).

2M

represents nirA+Ara tat%a. 86e importane o" is e%ident "rom t6e "at t6at an entire panis6ad andu+ya

panis6ad is dediated to e7plain . is onneted it6 :6i%a, Vis6nu H Fris6na, anes6a and /irgu/a

Bra6man. Almost all -riniple panis6ads and many inor panis6ads desri&e and ad%ie us to meditate

on . a6anaraya panis6ad 6i6 6as many ayatri mantras o" di""erent deities and t6en eulogiKes Vis6nu

and udra also ad%ises us to to renoune all +arma +and and meditate on . B6aga%an in ita 6as aepted

. 86ere is no deity named and so e do not "ind any temple dediated to ?deity? . >%en t6oug6 is

onneted it6 Is6%ara, it is not "ound in our glorious 6istory t6at &y mere 6anting o" (and not6ing else), one

gets dars6an o" 6is &elo%ed deity. In"at it is said t6at adding to any mantra inreases it?s poteny.

or Ad%aitin Vedantins, t6is proo" is more t6an enoug6. /ot6ing more needs to &e said.

Advaita in /!agavad #ita

/!agavan in #ita 2&& to 2&*3, tal.s about 4 @ualities of st!ita "ra;na$ Pra;na also means budd!i$

8!e intelligent !ic! is firml establis!ed in /ra!man is called st!ita "ra;na Pra;Inam bra!ma3$

/"0न यद कम , सव , -7 मर ,m

Gतम(यवतम ) *.7/C.दKयmm2$&&mm

2&& < Part!a, !en one full renounces all t!e desires t!at !ave entered t!e mind, and remains

of 400




satisfied in t!e Self alone b t!e Self, t!en !e is called a man of stead isdom st!ita "ra;na3$

यद स%0 5य% कWमj;}र#व सव!)m6*('यण#*('य7{hय..य /C /न8umm2$&)mm

2$&) And !en t!is one full it!dras t!e senses from t!e ob;ects of t!e senses, as a tortoise

!oll it!dras3 t!e limbs, t!en !is isdom remains establis!ed$

/!agavan in #ita sas t!at t!is orld is transient tem"orar, im"ermanent3

मम-तय -"(म द )S<यम!म ,meव*( म0तम) स%नस8\% -म% र)mm)$1&mm

)$1& As a result of reac!ing e, t!e ealted ones !o !ave attained t!e !ig!est "erfection *o not

"et rebirth which i# an abo*e of #orrow# an* which i# impermanent$

अ8वभd% 5 भW 8वभdनमव 5 *.7म ,mभWभ] 5 @Cय% YनसZण /भ8वZण 5mm13.1=mm

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.

Source !tt"GG202$7$(($102Gac@uiaG@nodeG20

/ra!man in /!agavad #ita

Erus!na also uses t!e ord /ra!man in #ita

स%(यस. म0>0 द )Sमfमयर)m

यरयd मनबह न5णन=रKLनmm&$'mm

Page 22& of 400





Understanding Advaita - /ra!man in /!agavad #ita

&$' /ut, < mig!t-armed one, renunciation is !ard to attain it!out Earma-3 oga$ 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

ill also contain verses on advaita$

Neutralit of %s!ara G /ra!man in #ita

द[ क.यन5त--% 5व सक] % 8वभ)mअCव]% C% मp*( "(व)mm&$1&mm

&$1& 8!e <mni"resent neit!er acce"ts anbod?s sin nor even virtue$ Enoledge remains covered b

ignorance$ 8!ereb t!e creatures become deluded$

/!agavan tal.s of t!is orld as ec!anicalई) सवभW% ™š!;" नuनm

›मय(सवभWन य(T&kन मययmm1)$'1mm

Page 22' of 400




1)$'1 8!e 9ord dells in t!e !earts of all beings, < Ar;una, causing all beings, b +is illusive "oer,

to revolve as if mounted on a mac!ine$

/!agavan Eris!na e"lains < in /!agavad #ita and Uttara#ita

ha"a)an in 7ita #ay#

स;0मeस कo(य /भ*.म !न!सWयय)m

/णव) सववद !•द) S -oA% ]mm($)mm

($) < son of Eunti, % am t!e taste of ater, % am t!e effulgence of t!e moon and t!e sunC t!e

letter3 <m in all t!e Vedas, t!e sound in s"ace, and man!ood in men$

Erus!na sas in #ita t!at % am <$ andu.a U"anis!ad also begins it! +ari <O$ all 12 verses

e"lain < and itOs transcendental nature$

< AU3 re"resents niraa.aara bra!man$ 8!e c!andra bindu refers t!e fourt! turia state, !ic!

b!agavan !imself !as acce"ted$

efer Advaita in andu.a U"anis!ad

ha"a)an in (ttara 7ita #ay#

'hapter I

B$ He i# calle* rahman, who, *e)oi* of all *e#ire#, an* by the proce## of 8o"a, #it# in that

#tate of me*itation in which he a##imilate# hi# own Self-mantra .0rana)a or Aum/ withthe Ham#a .0aramatma/$

L$ The #yllable .Aum/ with which the 1e*a# be"in, which fi"ure# in the mi**le of the

1e*a#, an* with which the 1e*a# en*, unite# 0ra%rti with it# !wn Self< but that which i#

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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

in Srimad /!agavatam 1014$22

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http://vedabase.net/sb/10/14/22/




tasmFd GHIJ jagad asat *LMINOPIJ

svapnFbham asta*hjk "uru*HQRRI*HQRRIJ

tvayy eva nita*sukha*bodha*tanFv anante

mFyFta udyad a"i at sad ivFvabhFti

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

mani"ested &y t6e poteny o" illusion emanating "rom Gou, 6ose unlimited transendental "orms are "ull o"

eternal 6appiness and +noledge.

:B 10.14.23$ Gou are t6e one :upreme :oul, t6e prime%al :upreme -ersonality, t6e A&solute 8rut6 ‰ sel"#

mani"ested, endless and &eginningless. Gou are eternal and in"alli&le, per"et and omplete, it6out any ri%al and

"ree "rom all material designations. Gour 6appiness an ne%er &e o&struted, nor 6a%e Gou any onnetion it6

material ontamination. Indeed, Gou are t6e indestruti&le netar o" immortality.

:B 10.14.24$ 86ose 6o 6a%e reei%ed t6e lear %ision o" +noledge "rom t6e sunli+e spiritual master an see Gou

in t6is ay, as t6e %ery :oul o" all souls, t6e :upersoul o" e%eryone?s on sel". 86us understanding Gour original

personality, t6ey are a&le to ross o%er t6e oean o" illusory material e7istene.

:B 10.14.2'$ A person 6o mista+es a rope "or a sna+e &eomes "ear"ul, &ut 6e t6en gi%es up 6is "ear upon

realiKing t6at t6e so#alled sna+e does not e7ist. :imilarly, "or t6ose 6o "ail to reogniKe Gou as t6e :upreme :oul

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http://srimadbhagavatam.com/e/eva

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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$

#uru 8atva and /ra!man in #uru #ita

अन5(तयXयd&-य नरणय रणतम =सम. "रद=मWय बहण म)==

Prostrations to /ra!man, t!e unt!in.able, t!e unmanifest, beond t!e t!ree #unasSattva,a;as ]

8amas @ualities of Nature3 et t!e Self of #unas, t!e Substratum be!ind t!e !ole universe$13

व“!?-णन 5न0सBदकन 5 =म%Tय%T8वJBदनम0K5टBदकम , ==

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!व!dरमBदन p(य 5 >0व म) =

अ-›%!) सम.% "#व% ›%5सम , ==

"-.-†% #71 यC द% 7व 5 =रA तव% अ8वCय सव1 Xय71 भव , 8/य ==

8!e Vedas, t!e S!astras, Puranas, t!e %ti!asas etc$, t!e science of antras, Bantras o!ana,

Uc!atana etc$, cults li.e t!e S!aiva, Agama, S!a.ta, etc$, and ot!er cults eisting in t!e orld toda

are merel false t!eories e"ressed in corru"ted ords !ic! confuse t!e ignorant and deluded

:ivas$ :a"a austerities, observances, "ilgrimage sacrifice, c!arit - all t!ese become a mere aste

it!out understanding t!e #uru 8attva$ 1*, 20, 213

रA>iयतम (य , सतय% सतय% व =4<भ71 /य¨. क[वय!5 म#8नभ) ==

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

name #uru$ 273

द0F बह भवJ.म , तवतक] -71वदनम , =सव--8व!\तम श#र) -दसव , ==

<ut of com"assion for ou, % s!all tell ou !o t!e embodied soul becomes /ra!man, !aving been

"urified of all sins b serving t!e feet of t!e #uru$ 243

नतय% बह नक% नर ण% >=य , -म , =भसय , बहभव% 5 दF- दF-(% य7 ==

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Understanding Advaita - #uru 8atva and /ra!man in #uru #ita

8!e #uru is one !o instructs t!e disci"le about attributeless, eternal /ra!man, and t!ere b reveals

t!e /ra!manb!ava feeling of being /ra!man3 in !is !eart ;ust li.e one lam" .indles anot!er lam" is

t!e #uru$ (&3

रA/द) .वतम(यतममन3$ण , =सम म8dमर{ण .वतमC% /व ==

/ steadiness in t!e "at! to liberation, b seeing oneOs on Self in oneself, b t!e "ractice of

intros"ection it!in and b t!e #race of t!e #uru, t!e Enoledge of t!e Self dans in t!e Sad!a.a$

('3

vक vवBE#य;0% रAवRय न*s) ==vवमhय. नतय% सXय% व व(म , ==

अhयस*(नमणव समन=मन=रKLन =

G"(म"न% --% त$णदव aयन ==

<n t!e advice of t!e #uru, if one meditates it! firm determination on t!e "rinci"le of Y% am one

it!out dualitZ need not resort to forest for "enances, and t!e constant "ractice of t!e above

"rinci"le brings about samad!i and !is sins are burnt instantaneousl$ *4 ] *&3

.मतसव/य सवस%र8वव*") =8व0य !?"<न रAमव समशय , ==

8!erefore discarding all .inds of contacts it! "eo"le, b all "ossible means, giving u" all conflicts of

t!e scri"turesC one s!ould ta.e refuge in t!e #uru$ 1073

तवम.यBदवRयम-द` -वन =

कण|य रA) /d भवरनवक) ==

8!e #uru !o initiates t!e disci"le into a!ava.a, 8attvamasi 8!ou are t!at3 etc$ < Parvati, !e is

called t!e Earana.!a #uru$ +e is t!e remover of t!e disease of t!is mundane orld$ 1(13

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रAन(दक% _Z˜व =वयद7 वसय , =.7% व त-3तय@य% *"©KLद$म यBद ==

<n seeing a "erson s"ea.ing ill of t!e #uru, if one is not able to cut !is tongue, one s!ould drive out

t!at "erson from t!at "lace$ %f t!e "erson lives t!ere, t!en one s!ould leave t!at "lace$ (23

#lories of Param #uru

म0BदB0) !( नतय]f नशय) =]ण#क] बह8वZणवभव) -म रA) ==

A Param #uru is free from attac!ment, etcC "eaceful, alas contented in +imself, inde"endent, and

one !o considers t!e status of /ra!ma and Vis!nu li.e a blade of grass$ 1)03

सवक<8वद! .व%T नs<.सS# =अSNOकस.वद]f B0 -म रA) ==

<ne !o is inde"endent at all times and "laces, !o "ossess an uns!a.able mind and alas

blissful, !o e"eriences t!e !omogenous essence of t!e Self, suc! a one is t!e Param #uru$ 1)13

EE8वनमd) .वभWन/क!व , =अC(=मaL[ सवC -म रA) ==

<ne !o is free from t!e feeling of dualit and non-dualit, !o s!ines b t!e lig!t of +is self-

realiation, !o is able to destro t!e dee" dar.ness of ignorance, and is omniscient, +e is a Param

#uru$ 1)23

य.य द!मTण मस) .य , /स( =.वय% भWय , =]नa!*() स भव , -म रA) ==

/ !ose mere Dars!an loo. it! devotion3, one attains calmness, c!eerfulness, and "eace and

steadfastness, and "eace of mind, suc! a one is Param #uru$ 1)73

.व!F% !व% -aय , 7 .वतममEयम , =य) ?#ककम0ª) स भव , -म रA) ==

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Understanding Advaita - #lories of Param #uru

<ne !o loo.s u"on !is on bod as a cor"se, and !is Self as t!e non-dual /ra!man, and !o !as

.illed t!e infatuation for ealt! and omen, suc! a "erson is a Param #uru$ 1)43

#uru is above /ra!ma, Vis!nu and S!iva

र) क] -/सद बह8वZणन!वदय) =समथयमभ" , सव{ स]8`*.7तय%कम*ण ==

%t is b t!e #uruOs grace and blessings t!at /ra!ma, Vis!nu and S!iva become ca"able of "erforming

t!eir res"ective duties- creation, "reservation, and dissolution$ 2173

ruitlessness of sad!ana done it!out t!e .noledge of Self

.व&-C!W(य क] मeयक] % भव , =- "-Bदक% द8व सक<% ><"4-व , ==

>it!out t!e Enoledge of t!e Self !atever Sad!ana is done is fruitless$ < Devi, "enances,;a"as,

etc$, evert!ing becomes li.e t!e "rattling of a c!ild$ 1*03

S!iva, S!a.ti and #uru are one and same sas #uru #ita

मम , &-नस द8व तवम.तक7यनम =

<क-कक) /z क 8- क] ) - ==

< Devi, ou are m on Self in anot!er form$ 8!erefore % s!all narrate t!is to ou$ 8!is @uestion of

ours ill benefit t!e !ole orld$ No one else !as "ut me t!is @uestion$ 1'3

य रA स न!व) /d , य) न!व) स रA.म]) =

8वक4-% य. क व« स रA4-र) ==

+e !o is t!e #uru is S!iva +imself, so declare t!e scri"tures, and t!e fact t!at S!iva is t!e #uru, is

Page 274 of 400




reminded to us in all t!e Smritis$ +e, !o ma.es an distinction beteen t!e to, is guilt of t!e

crime of uniting it! !is on #uruOs ife$ 1)3

Bou ill find man suc! verses in #uru #ita t!at are of Advaita <rigin$

Sri ama.ris!na sas, /!a.ta, /!agavan and /!agavat are one and t!e same$

Similarly other le##er %nown 7ita# li%e &ama 7ita, Hanuma* 7ita, A)a*hut 7ita an* &ibhu

7ita al#o tal% about #upreme Nir"una rahman$

8o")a#i#tha an* A#hta)a%ra 7ita al#o tal% about A*)ait an* A3aat )aa* .a3ati )a*/

Advaita in 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

enter into infinite non-dual bra!man$

Page 27& of 400



Understanding Advaita - Advaita in ib!u #ita

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

not.L *6at a great mystery.

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http://advaita-space.org/index.php?option=com_content&view=article&layout=edit&id=178

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http://advaita-space.org/index.php?option=com_content&view=article&layout=edit&id=178




'. 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$

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Understanding Advaita - Advaita in +anumad #ita

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

becomes %s!ara$

Please visit t!e lin. !ere$ Please refer slo.as 24-2&, 2*-40

Some verses

E)aita: Shi)a a# a per#on

#reat t!ings do not rest on flims su""ort$ <ne single atom cannot su""ort t!e Vind!I mountains$

8!is universe rests on Bour "erson t!roug! Bour mII alone$ % am convinced no about t!is$ 2(

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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

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Understanding Advaita - Advaita in S!iva #ita from Padma Purana

11. Atman gives light to the mind and shines $ithin it. !ept by turning the mind in$ard and #iing

it in the Divine, there is no other $ay to kno$ Vim through the mind.

B. The $orld is nothing more than an embodiment o# the obje!ts per!eived by the #ive sense*organs.

Sin!e, through these #ive sense*organs, a single mind per!eives the $orld, the $orld is nothing but

the mind. Apart #rom the mind !an there be a $orld?

)erythin" inclu*in" hea)en i# a *ream

8!ere is not!ing to be done b Bou even !en t!e orld is created, "rotected and dissolved$ 6ven

t!en, Bou besto !eaven etc$ on t!e souls beginninglessl embodied according to t!eir mortal fruits$

%t all !a""ens as in a dream$ 7&

4perience i# becau#e we are con#ciou#$ 'on#ciou#ne## i# nothin" but Self

< amb!u\ or t!e to inert bodies, t!e subtle s. ma3 and t!e gross st!la3 t!ere could be noṣ

consciousness it!out t!e Self$ 8!erefore, t!e scri"tures, < enem of 8ri"ura, s"ea. of "leasure and

"ain e"erienced t!roug! Bour reflection in t!em$ 7'

(nity of E)aita an* A*)aita

Prostrations to 8!ee, < San in t!e ocean of 6istence and 5onsciousnessC "rostrations to 8!ee, <

/lue-8!roated <ne, t!e ver form of 8imeC "rostrations to 8!ee, t!e Destroer of all sinsC

"rostrations to 8!ee, t!e one itness3 e"eriencer of t!e functions of t!e mind, !ic! after all is

illusor$ 7(

Shi)a 7ita en*# with the )er#e which #ay#, Shi)a 7ita impart# rahma-)i*ya

Thus ends the seventh !hapter !alled the 9ision o# the Cosmi! &orm in the #orm o# a dialogue

bet$een Wiva and -Fma in the Wiva*)XtF an upani ad delivering rahma*vidyF, and a yoga YFstraṣ

o!!urring in the 8adma 8urF a.ṇ

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<ikewise, (ha!ter 10, iva+swaru!a kathan dea"s with iva+rah$a aik&a i.e. iva and rah$an are one and

the sa$e. (ha!ter 10 consists of 63 s"okas.

Advaita in Uttara #ita:ttara >ita <ord rishnaBs second discourse to Aruna, #nitiation of Aruna into Yoa and nana

'. @e is alled Bra6man, 6o, de%oid o" all desires, and &y t6e proess o" Goga, sits in t6at state o" meditation in

6i6 6e assimilates 6is on :el"#mantra (-rana%a or Aum) it6 t6e @amsa (-aramatma).

. or t6e 6uman &eing, t6e attainment o" t6e state o" @amsa (I am @e), it6in 6is on limits, is onsidered t6e

6ig6est nana. 86at 6i6 remains merely a passi%e itness &eteen t6e @amsa and /on#@amsa, i.e., t6e

-aramatman and t6e destruti&le portion o" t6e 6uman &eing, is t6e A+sara -urusa in t6e "orm o" Futas6a#

aitanya (Atma#Budd6i). hen the knower finds and sees this Akara )urusa in hi$, he is saved fro$ a""future trou"es of irth and death in this wor"d.

?. he word PakinQ is the co$!ound of ka R aka R in. he first s&""a"e a $eans ha!!iness, the second

Aka $eans $iser&, and the third #n denotes !ossessin* therefore one that !ossesses ha!!iness and

$iser& the iva is ca""ed PakinQ. Aain the vowe" a at the end of the s&""a"e a is the conscious

$anifestation of 7u"a+)rakrti or the iva for$ of the rah$anF therefore when this a disa!!ears, there

re$ains on"& the , which is the /ne reat indivisi"e "iss rah$an.

10. Such a seeker of rah$an, after fiin his $ind as aforesaid, and shuttin hi$se"f out of a"" oective

know"ede -Anana, shou"d ho"d fast the su!!ort of unchanea"e nana, and think of the /ne #ndivisi"e

rah$an in the inner and outer Akasa, that eists at the end of the nose, and into which the "ife+reath

$eres.

11. reed "rom &ot6 nostrils 6ere t6e li"e#&reat6 disappears, t6ere (i.e., in t6e 6eart) "i7 t6y mind, -art6a,

b anot6er name o" Aruna. c and meditate upon t6e All#:upreme Is%ara.

12. 86in+ o" t6e :i%a, t6ere, as de%oid o" all onditions o" li"e, pure &ut it6out lustre (-ra&6a), mindless, Budd6i#

less.

13. 86e signs o" :amad6i are t6e negation o" all positi%e onditions o" li"e and t6e omplete ent6ralment orsu&ugation o" all o&eti%e t6oug6ts.

14. Alt6oug6 t6e &ody o" t6e meditator may no and 6en &eome some6at unsteady at t6e time o" meditation,

yet 6e is to onsider t6at t6e -aramatma is immo%a&le. 86is is t6e sign o" t6e :amad6i.

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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.

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A;/A A:F>$

36. e"" $e, / esava, how the Yoi is to !ractise $editation when the Sa"a$a which thou has ust

descried is unrea" and that which is 8ira"a$a $eans 8o+thinnessC

:I B@AAVA/ :AI$

3?. e who, after !urif&in his $ind, conte$!"ates the !ure )ara$at$an, and "ooks unto his own Se"f as

he one vast undivided who"e of the $anifested universe, eco$es ha!!& & knowin the rah$an.

:I B@AAVA/ :AI$

4?. / Aruna, the Akasa is ca""ed Sun&a -vacuu$, ecause it $eans the want or asence of thins or

an&thin. his Akasa has the %ua"it& of Sound, ut that which ives it the !ower of Sound -as e$!tiness

cannot !roduce an& sound, thouht #tse"f Sound"ess, is the unknown and unknowa"e rah$an.

A;/A A:F>$

'0. 8ell me, Fris6na, 6o, &y losing t6eir e7ternal senses and +noing t6at Bra6man, 6i6 lies onealed in

e%ery matter and e%ery su&stane, t6e Gogins realiKe /ir%ana u+ti (i.e., a&solute "reedom "rom e%ery +ind o"&ondage)<

:I B@AAVA/ :AI$

51. he Yoins see the At$an within -the$* this the& do when the& shut out a"" their eterna" senses -not

& an& !h&sica" actionF "or su6 a person 6en 6e lea%es 6is &ody, 6is Budd6i b :tudents must distinguis6

&eteen t6e Vedanti use o" t6is term and t6e signi"iane assigned to it in t6e >soteri -6ilosop6y. c (i.e. material

intelligene) dies aay, and it6 t6e deat6 o" 6is Budd6i 6is ignorane also dies aay (i.e., 6e &eomes spiritual).

'2. As long as t6e 8att%as are not +non to a person, so long it is neessary "or 6im to pratise onentration o"

mind &y s6utting out e7ternal senses, &ut one t6e t6oroug6ly attains t6e +noledge o" t6e 8att%as 6e identi"ies

6imsel" it6 t6e ni%ersal :oul.

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'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.

A;/A A:F>$

4. *6en, &y a5uiring +noledge, t6e +noer &eomes t6e o&et o" +noledge itsel", t6en 6e "rees 6imsel" "rom

all &ondage &y t6e %irtue o" 6is +noledge, and 6at need is t6ere "or pratie o" Goga or meditation<

:I B@AAVA/ :AI$

'. @e, in 6om t6e lig6t o" +noledge alays s6ines "ort6, 6as 6is Budd6i onstantly "i7ed on t6e Bra6man, and

it6 t6e "ire o" supreme +noledge 6e is a&le to &urn don t6e &onds o" Farma.

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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

realiKe one#si7teent6 part o" t6e &ene"it gained &y 6yana Goga (meditation).

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.

:oure

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'hapter III teache# +i)a-rahma Ai%ya

Advaita in Anu #ita

Anu )ita -e#reshes Tea!hings o# 9edas and Upanishads. (t talks about 'og and meditation, #inal

union o# /iva and rahman

'hapter >

+e !o becoming "lacid, and t!in.ing of naug!t, ma become absorbed in t!e one rece"tacle,

abandoning eac! "revious element3, !e ill cross beond all3 bonds$ A man !o is a friend of all,

!o endures all, !o is devoted to tran@uilit, !o !as subdued !is senses, and from !om fear and

rat! !ave de"arted, and !o is self-"ossessed, is released$ +e !o moves among all beings as if

t!e ere li.e !imself, !o is self-controlled, "ure, free from vanit and egoism, !e is, indeed,

released from evert!ing$ And !e, too, is released !o is e@uable toards bot! life and deat!, and

li.eise "leasure and "ain, and gain and loss, and !at is3 agreeable and odious$ +e !o is not

attac!ed to an one, !o contemns no one, !o is free from t!e "airs of o""osites, and !ose self

is free from affections, !e is, indeed, released in ever a$ He who ha# no enemy, who ha# no

%in#men, who ha# no chil*, who ha# aban*one* piety, wealth, an* lu#t alto"ether, an*

who ha# no *e#ire, i# relea#e*$ +e !o is not "ious and not im"ious, !o casts off t!e merit or

sin3 "reviousl accumulated, !ose self is tran@uillied b t!e e!austion of t!e "rimar elements of

t!e bod, and !o is free from t!e "airs of o""osites, is released$ !ne who *oe# no action, an*

who ha# no *e#ire, loo%# on thi# uni)er#e a# tran#ient, li%e an A#wattha tree, alway# full

of birth, *eath$, an* ol* a"e$Ha)in" hi# un*er#tan*in" alway# .fi4e*/ upon in*ifference to

worl*ly ob3ect#, #earchin" for hi# own fault#, he procure# the relea#e of hi# #elf from

bon*# in no lon" time$

Seein" the #elf )oi* of #mell, )oi* of ta#te, )oi* of touch, )oi* of #oun*, )oi* of

belon"in"#, )oi* of color, an* un%nowable, he i# relea#e*$ He who #ee# the en3oyer of the

2ualitie#, *e)oi* of 2ualitie#, *e)oi* of the 2ualitie# of the fi)e element#, *e)oi* of form,

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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

not!ing !ig!er, and !ic! teac!es3 !o devotees concentrating t!eir minds3 "erceive t!e "erfect

self$ % ill im"art instruction regarding it accuratel$ 9earn from me t!e "at!s b !ic! one directing

t!e self it!in t!e self "erceives t!e eternal "rinci"le3$ &e#trainin" the #en#e#, one #houl* fi4

the min* on the #elf< an* ha)in" fir#t performe* ri"orou# penance, he #houl* practice

concentration of min* for final emancipation$ 8!en t!e talented /r!mana, !o !as "racticed

"enance, !o is constantl "racticing concentration of mind, s!ould act on t!e "rece"ts of3 t!e

science of concentration of mind, seeing t!e self in t!e self b means of t!e mind$ %f suc! a good

man is able to concentrate t!e self on t!e self, t!en !e, being !abituated to eclusive meditation,

"erceives t!e self in t!e self$

/eing self-restrained and self-"ossessed, and alas concentrating !is mind, and !aving !is senses

sub;ugated, !e !o !as ac!ieved "ro"er concentration of mind sees t!e self in t!e self, As a "erson

!aving seen one in a dream, recognies !im afterards3, saing, 8!is is !eCO so does one !o !as

ac!ieved "ro"er concentration of mind "erceive t!e self$ And as one ma s!o t!e soft fibers, after

etracting t!em from t!e uga, so does a devotee see t!e self etracted from t!e bod$ 8!e bod

is called t!e ugaC t!e soft fibers stand for t!e self$ 8!is is t!e ecellent illustration "ro"ounded b

t!ose !o understand concentration of mind$ When an embo*ie* .#elf/ properly percei)e# the

#elf concentrate*, then there i# no ruler o)er him, #ince he i# the lor* of the triple

worl*$ +e obtains various bodies as !e "leasesC and casting aside old age and deat!, !e grieves not

and eults not$ The man who ha# ac2uire* concentration of min*, an* who i# #elf-

re#traine*, create# for him#elf e)en the *i)inity of the "o*#< an* aban*onin" the tran#ient

bo*y, he attain# to the ine4hau#tible rahman$

When .all/ bein"# are *e#troye*, he ha# no fear< when .all/ bein"# are afflicte*, he i# not

afflicte* by anythin"$ +e !ose self is concentrated, !o is free from attac!ment, and of a

tran@uil mind, is not s!a.en b t!e fearful effects of attac!ment and affection, !ic! consist in "ain

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Understanding Advaita - Advaita in Anu #ita

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$

4($ Na.ed sages !o seriousl endeavor in s"iritual "ractice, !o !ave raised t!eir semen u"ard,

!o are "eaceful and sinless members of t!e renounced order, attain t!e s"iritual abode called/ra!man$

'$ No ou s!ould com"letel give u" all attac!ment to our "ersonal friends and relatives and fi

our mind on e$ 8!us being alas conscious of e, ou s!ould observe all t!ings it! e@ual vision

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and ander t!roug!out t!e eart!$

($ dear Udd!ava, t!e material universe t!at ou "erceive t!roug! our mind, s"eec!, ees, ears

and ot!er senses is an illusor creation t!at one imagines to be real due to t!e influence of maa$ %n

fact, ou s!ould .no t!at all of t!e ob;ects of t!e material senses are tem"orar$

)$ <ne !ose consciousness is beildered b illusion "erceives man differences in value and

meaning among material ob;ects$ 8!us one engages constantl on t!e "latform of material good and

evil and is bound b suc! conce"tions$ Absorbed in material dualit, suc! a "erson contem"lates t!e

"erformance of com"ulsor duties, non"erformance of suc! duties and "erformance of forbidden

activities$

10$ /eing full endoed it! conclusive .noledge of t!e Vedas and !aving realied t!e ultimate

"ur"ose of suc! .noledge in "ractice, ou ill be able to "erceive t!e "ure self, and t!us our mind

ill be satisfied$ At t!at time ou ill become dear to all living beings, !eaded b t!e demigods, andou ill never be !am"ered b an disturbance in life$

11$ <ne !o !as transcended material good and evil automaticall acts in accordance it! religious

in;unctions and avoids forbidden activities$ 8!e self-realied "erson does t!is s"ontaneousl, li.e an

innocent c!ild, and not because !e is t!in.ing in terms of material good and evil$

Source !tt"GG$astro;oti$comGb!agavatam11b-2$!tm

Note: It i# intere#tin" to note that (ttara 7ita, Anu 7ita an* (**ha) 7ita are a part of

Srima* ha"a)atam

Advaita in Ad!Atma rAmAaNa and tArA g%tA

A*hyAtma rAmAyaNa is a discourse beteen rAma and lamaNa

vi.al"a mAAra!it6 c!idAtma.6 a!a.Ara 6s!a "rat!ama+ "ra.al"ita+

ad!Asa 6vAtmani sarva.AraN6 nirAma6 bra!maNi .6val6 "ar6

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

dis"laed b t!is a!a onl$

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Understanding Advaita - Advaita in Ad!Atma rAmAaNa and tArA g%tA

%n Ad!Atma rAmAaNa s!r% rAma sas t!at t!is orld is and illusion and is seen because of e!o

onl$ 8!e onl trut! is t!e su"reme "aram3 nirA.Ara bra!man nirAma6 bra!maNi .6val6 "ar63,

!ic! free from delusion$

source

tArA "ItA

mit!Aro"itasasAro na svaa vinivartate =

viS!aA d!AamAnasa sva"ne mit!Agamo at!A ==

8!is sasAra is falsel su"erim"osed on t!e Self3 and does not go aa on its on for a "erson

!o broods over t!e ob;ects of t!e senses$ 8!is samsAra is ;ust li.e a dream !ic! too does not end

on its on but ends !en one a.es u"$3

anAdavidAsaband!Attat.ArA!a.pitestat!A =

sasAro $a"Art!a.o $a"i sAdrAgadveS!AdisaNp.ula+ ==

/ t!e relation association3 it! beginningless avidA a;nAna, ignorance3 and it! t!e effect of

avidA - a!a.Ara ego3, t!e sasAra, c!aracteried b attractions and aversions, eists even

t!oug! it is meaningless$

Source, urt!er reading

Advaita and A;aata Vaad in As!tava.ra #ita

'hapter L

*$ /urn don t!e forest of ignorance it! t!e fire of understanding$ Eno % am t!e one "ure

aareness$O >it! suc! as!es no be !a"", free from distress$

10$ 8!at in !ic! all t!is a""ears is but imagined li.e t!e sna.e in a ro"eC t!at ;o, su"reme

.noledge and aareness is !at ou areC no be !a""$

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12$ Bour real nature is one "erfect, free, and actionless consciousness, t!e all-"ervading itness

unattac!ed to ant!ing, desireless, at "eace$ %t is illusion t!at ou seem to be involved in an ot!er

matter$

17$ editate on ourself as motionless aareness, free from an dualism, giving u" t!e mista.en

idea t!at ou are ;ust a derivative consciousnessC ant!ing eternal or internal is false$

1&$ Bou are reall unbound and actionless, self-illuminating and s"otless alread$ 8!e cause of our

bondage is t!at ou are still resorting to stilling t!e mind$

1'$ All of t!is is reall filled b ou and strung out in ou, for !at ou consist of is "ure aareness

so donOt be small-minded$

1($ Bou are unconditioned and c!angeless, formless and immovable, unfat!omable aareness,

im"erturbable- suc! consciousness is unclinging$

1)$ ecognise t!at t!e a""arent is unreal, !ile t!e unmanifest is abiding$ 8!roug! t!is initiation

into trut! ou ill esca"e falling into unrealit again$

1*$ :ust as a mirror eists as "art and a"art from its reflected images, so t!e Su"reme 9ord eists as

"art and a"art from t!is bod$

20$ :ust as one and t!e same all-"ervading s"ace eists it!in and it!out a ;ar, so t!e eternal,

everlasting /eing eists in t!e totalit of t!ings$

'hapter @

:ana.a said

1$ 8rul % am s"otless and at "eace, t!e aareness beond natural causalit$ All t!is time % !ave

been afflicted b delusion$

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Understanding Advaita - Advaita and A;aata Vaad in As!tava.ra #ita

2$ As % alone give lig!t to t!is bod, so do % enlig!ten t!e orld$ As a result t!e !ole orld is mine,

and, alternativel, not!ing is$

7$ So no abandoning t!e bod and evert!ing else, suddenl some!o m true self becomes

a""arent$

4$ :ust as aves, foam and bubbles are not different from ater, so all t!is !ic! !as emanated

from oneself, is no ot!er t!an oneself$

&$ :ust as clot! !en eamined is found to be ;ust t!read, so !en all t!is is analsed it is found to

be no ot!er t!an oneself$

'$ :ust as t!e sugar "roduced from t!e ;uice of t!e sugarcane is "ermeated it! t!e same taste, so

all t!is, "roduced out of me, is com"letel "ermeated it! me$

($ rom ignorance of oneself, t!e orld a""ears, and b .noledge of oneself it a""ears no longer$

rom ignorance of t!e ro"e a sna.e a""ears, and b .noledge of t!e ro"e t!e sna.e a""ears no

longer$

)$ S!ining is m essential nature, and % am not!ing over and beond t!at$ >!en t!e orld s!ines

fort!, it is sim"l me t!at is s!ining fort!$

*$ All t!is a""ears in me, imagined, due to ignorance, ;ust as a sna.e a""ears in t!e ro"e, ;ust as

t!e mirage of ater in t!e sunlig!t, and ;ust as silver in mot!er of "earl$

7lory to Thy Self

11$ +o onderful % am\ #lor to me, for !om t!ere is no destruction, remaining even beond t!e

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destruction of t!e orld from /ra!ma don to t!e last blade of grass$

12$ +o onderful % am\ #lor to me, solitar\ 6ven t!oug! it! a bod, % am neit!er going or

coming an!ereC % abide forever, filling all t!at is$

17$ +o onderful % am\ #lor to me\ 8!ere is no one so clever as me\ % !ave borne all t!at is,

forever, it!out even touc!ing it it! m bod\

14$ +o onderful % am\ #lor to me\ % "ossess not!ing at all, and alternativel "ossess evert!ing

to !ic! s"eec! and mind can refer$

'aution: A#hta)a%ra 7ita i# not for the ma##e#$ Many people after rea*in" A#hta)a%ra 7ita

ha)e #toppe* practicin" Me*itation, ritual#, ya"na, #toppe* )i#itin" temple#$

Advaita in Boga Vasist!a

Bog Vasist!a or Vasist!a #ita is t!e discourse beteen 9ord am and !is #uru Vasist!a$ %t is of

advaita nature$

Bog Vasist!a Sara can be found !ere

'aution: 8o"a 1a#i#tha i# not for the ma##e#$

Some verses from Bog Vasist!a sara

'hapter !ne

Ei#pa##ion

1$ Salutations to t!at calm effulgence !ic! is endless and unlimited b s"ace, time etc$, t!e "ure

consciousness !ic! can be .non b e"erience onl$

&$ 8!e great remed for t!e long-lasting disease of samsara is t!e en@uir, ?>!o am %, to !om

does t!is samsara belong,? !ic! entirel cures it$

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Understanding Advaita - Advaita in Boga Vasist!a

Pur"ort of sacred tets

10$ 8!at !ic! is im"arted, < good soul, to a ort! disci"le !o !as become dis"assionate, is t!e

real isdomC it is t!e real "ur"ort of t!e sacred tets and is also t!e com"re!ensive isdom$

11$ olloing t!e customar met!od of teac!ing is onl for "reserving t!e tradition$ Pure aareness

results solel from t!e clarit of t!e disci"le?s understanding$

12$ 8!e 9ord cannot be seen it! t!e !el" of t!e sacred tets or t!e #uru$ 8!e self is seen b t!e

Self alone it! t!e "ure intellect$

Sama*hi i# thou"htle##ne##

1($ 6ven t!e slig!test t!oug!t immerses a man in sorroC !en devoid of all t!oug!ts !e en;os

im"eris!able bliss$

)erythin" i# a *ream

1)$ :ust as e e"erience t!e delusion of !undreds of ears in a dream lasting an !our, so also e

e"erience t!e s"ort of maa in our a.ing state$

Self *oe# not *ie or i# not #hunya

21$ <n t!e dissolution of t!e bod, t!e et!er consciousness3 limited b t!e !eart !ridaam3 alone

ceases to eist$ Peo"le lament needlessl t!at t!e Self is etinct$

+i)a-rahma-ai%ya: +i)a an* rahman are one an* are not *ifferent

22$ >!en "ots, etc$ are bro.en t!e s"ace it!in t!em becomes unlimited$ So also !en bodies

cease to eist t!e Self remains eternal and unattac!ed$

+a"at in reality i# brahman it#elf

27$ Not!ing !atever is born or dies an!ere at an time$ %t is /ra!man alone a""earing illusor in

t!e form of t!e orld$

Note 8!e ;agat is sata, but not t!e a e see it$ %t is not ot!er t!an /ra!man$ Similarl t!e bod

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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

a mirage$

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Understanding Advaita - Advaita in Boga Vasist!a

*$ 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

en;omentsC !en t!is desire subsides bondage becomes ea.$

17$ 9i.e aves rising u" from t!e ocean t!e unstable mind rises out of t!e vast and stable e"anse

of t!e Su"reme Self$

14$ %t is because of t!at !ic! alas, of its on accord, imagines evert!ing3 @uic.l and freel

t!at t!is magical s!o of t!e orld3 is "ro;ected in t!e a.ing state$

1&$ 8!is orld, t!oug! unreal, a""ears to eist and is t!e cause of life-long suffering to an ignorant

"erson, ;ust as a non-eistent3 g!ost is t!e cause of fear3 to a bo$

1'$ <ne !o !as no idea of gold sees onl t!e bracelet$ +e does not at all !ave t!e idea t!at it is

merel gold$

Sri -amana aharshi+s 26 verses on -eality

17$ The Sel#, $hi!h is Kno$ledge, is the only -eality. Kno$ledge o# multipli!ity is #alse

kno$ledge. This #alse kno$ledge, $hi!h is really ignoran!e, !annot eist apart #rom the Sel#, $hi!h

is Kno$ledge*-eality. The variety o# gold ornaments is unreal, sin!e none o# them !an eist $ithout

the gold o# $hi!h they are all made.

1($ Similarl tons, !ouses, mountains, ser"ents, etc$ are all in t!e ees of t!e ignorant man,

se"arate ob;ects$ rom t!e absolute "oint of vieC t!is ob;ective orld3 is t!e sub;ect t!e Self3

itselfC it is not se"arate from t!e Self3$

1)$ 8!e orld is full of miser to an ignorant man and full of bliss to a ise man$ 8!e orld is dar.

to a blind man and brig!t to one !o !as ees$

1*$ 8!e bliss of a man of discrimination, !o !as re;ected samsara and discarded all mental

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conce"ts, constantl increases$

Advaita in 34 (ten) m#khya (ma+or) *"anishads

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

10$/r!adArana.a BV3

Ad%aita Vedanta Is6A%Asya panis6ad

+ -Wणमद) -Wणनमद% -Wणत-णमदKय

-Wणaय -Wणमदय -Wणमववन!Zय q

+ !*() !*() !*() q

<m Puurnnam-Ada! Puurnnam-%dam Puurnnaat-Purnnam-UdacatePuurnnas!a Puurnnam-Aadaaa Puurnnam-6va-Avas!issate ==<m S!aanti! S!aanti! S!aanti! ==

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Understanding Advaita - Advaita Vedanta %s!AvAsa U"anis!ad

<m$5om"leteness is t!at, com"leteness is t!is,

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##?

Self i# All-per)a*in"

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)$ 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

Page 2&* of 400



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

is a onderful "erson instructed b t!e ade"t$

rahman i# beyon* #peech an* ar"ument# i$e$ min* an* intellect

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

Page 2'0 of 400




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

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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

Page 2'2 of 400




Source 9in. 1, 9in. 2

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

Page 2'7 of 400

http://www.vidyavrikshah.org/scripture/upanishads/upanishads.html

http://www.sankaracharya.org/

http://www.vidyavrikshah.org/scripture/upanishads/upanishads.html

http://www.sankaracharya.org/



Understanding Advaita - Advaita Vedanta in Pras!na U"anis!ad

$ He #ai* to them : A# far a# I %now the Supreme are - rahman - there i# nothin""reater than thi#$

Ad%aita Vedanta in unda+a panis6ad

यमतम /व5 <hय

म=य >0 शm

यमव व]ण <hय #

. .य Gतम 8वव]ण W % .वम ,q Œq

nWyamWtmW pra%aanena la&6yo

na med6ayW na &a6unW [rutena M

yame%ai a % ute tena la&6ya#ṣ ṛṇ

stasyai a WtmW %i% ute tan† s%Wm MM 3MMṣ ṛṇ 1

Gou annot 6a%e t6e +noledge o" t6e :upreme :oul &y

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.

Ad%aita Vedanta in andu+ya panis6ad

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03) €म , m €नमतयद$नमद% सव .य-Xय|य% भW% भव¬ भ8वZयBदन सवम}क vव m

यK5(य , 8Tक<#% दeयक (दeय , €}क ) vव q ‰ q 1. @ari . is e%eryt6ing. ne t6at is past and "uture t6at is noting &ut in reality . 86e one 6i6 is a&o%e

3 +A!a (tenses o" time, past, present and "uture) is in reality .

B6aga%an in ita says t6at ?I am ? (B$ =$C)

=. 86e ourt6 is t6oug6t o" as t6at 6i6 is not onsious o" t6e internal orld, nor onsious o" t6e e7ternal

orld, nor onsious o" &ot6 t6e orlds, nor dense it6 onsiousness, nor simple onsiousness, nor

unonsiousness, 6i6 is unseen, ationless, inompre6ensi&le, unin"era&le, unt6in+a&le, indesri&a&le, 6ose

proo" onsists in t6e identity o" t6e :el" (in all states), in 6i6 all p6enomena ome to a essation, and 6i6 is

un6anging, auspiious, and non#dual. 86at is t6e :el"R t6at is to &e +non.

12. 86at 6i6 is it6out letters (parts) is t6e ourt6, &eyond appre6ension t6roug6 ordinary means, t6eessation o" t6e p6enomenal orld, t6e auspiious and t6e non#dual. 86us m is ertainly t6e :el". @e 6o

+nos t6us enters t6e :el" &y t6e :el".

All 12 %erses o" andu+ya panis6ad e7plain glories and true nature o"

Ad%aita Vedanta in 8aittiriya panis6ad

8aittiriya panis6ad "orms t6e se%ent6, eig6t6 and nint6 6apters o" t6e 8aittiriya Aranya+a o" t6e Fris6na Gaur

Veda. 86ese 6apters are +non as :i+s6a Valli, Ananda Valli and B6rigu Valli, respeti%ely. :i+s6a Valli tea6es ondi""erent types o" editation. Ananda Valli tea6es t6at Bra6man is supreme, Bra6man alone an destroy

ignorane and one 6o +nos &ra6man &eomes &ra6man. Brigu Valli is a "urt6er disussion 6ere ' s6eat6s

are disussed and Atman is t6e innermost ore. Also note t6at seond and t6ird %alli starts it6 :6anti antra, an

approa6 similar to t6at Adopted &y :6ri audpadA6arya in andu+ya Fari+a pra+ara/a 4, alAta :anti.

1.C.1 ne s6ould ontemplate t6us $ m is Bra6man, and all t6e uni%erse, perei%ed or imagined is m. 86e

entire 6ierar6y o" priests at t6e sari"ie initiate t6eir respeti%e roles &y or responding it6 reiting ?m?,

starting it6 t6e Ad6%aryu or t6e super%ising priest, t6e dgatr 6o 6ants t6e 6ymns o" t6e :ama Veda, t6e @otr

priests 6o reite t6e ig Veda, and "inally t6e Bra6mana 6o prays to attain Bra6man. 86us &y per"ormane in

unison alone is Bra6man attained.

2.1.1 m. ay itra &e propitious unto usX ay Varuna &e propitious unto usX ay Aryaman &e propitious unto

usX ay Indra and Bri6aspati &e propitious unto usX ay Vis6nu, o" ide strides, &e propitious unto usX :alutation

Page 2'& of 400



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 $$$

Part 8!ree

5!a"ter %q5oncerning t!e Self

Page 2'' of 400




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 <$

Gतम) /ण Gतम G! Gतम) .मGतम Gक! Gतम." Gतम G-)Gतम

G8वभवनभववतम;(म ,mm($2'$1$

Atmata! "rana atmata asa atmata! smaraAtmata a.asa atmataste;a atmata a"a!Atmata

avirb!avatirob!avavatmatonnam$

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

Page 2'( of 400



Understanding Advaita - Advaita Vedanta 5!andoga U"anis!ad

it$

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$O evered sir, % desire to understand understandingO$

&eal Happine## .Anan*a/ i# infinite

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1II-44ii-L: CWhen one obtain# happine##D, then alone *oe# one act$ Without obtainin"happine## one *oe# not act$ !nly on obtainin" happine## *oe# one act$ ut one mu#t*e#ire to un*er#tan* happine##D$ C&e)ere* #ir, I *e#ire to un*er#tan* happine##D$

1II-44iii-L: That which i# infinite, i# alone happine##$ There i# no happine## in anythin"finite$ The infinite alone i# happine##$ ut one mu#t *e#ire to un*er#tan* the infiniteD$C&e)ere* #ir, I *e#ire to un*er#tan* the infiniteD$

rahman i# beyon* un*er#tan*in" an* #en#e#

1II-44i)-L: CIn which one #ee# nothin" el#e, hear# nothin" el#e, un*er#tan*# nothin"el#e, that i# infinite$ ut that in which one #ee# #omethin" el#e, hear# #omethin" el#e,un*er#tan*# #omethin" el#e, i# the finite$ That which i# infinite, i# alone immortal, an*that which i# finite, i# mortalD$ C&e)ere* #ir, in what i# that infinite e#tabli#he* ?D C!n it#own "reatne## or not e)en on it# own "reatne##D$

1II-44i)-@: CHere in thi# worl* people call cow# an* hor#e#, elephant# an* "ol*,#er)ant# an* wi)e#, fiel*# an* hou#e#, "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

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Understanding Advaita - Advaita Vedanta 5!andoga U"anis!ad

!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$

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He who attain# Atman attain# e)erythin"

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.

86e in"inite proeeds "rom t6e in"inite.

(86en) ta+ing t6e in"initude o" t6e in"inite (uni%erse),

It remains as t6e in"inite (Bra6man) alone.

m X -eae X -eae X -eae X

rah$an can on"& e descried & neation

II#iii#$ 86e "orm o" t6at ]&eingO is as "ollos$ li+e a lot6 dyed it6 turmeri, or li+e grey s6eepOs ool, or li+e t6e

(sarlet) inset alled Indragopa, or li+e a tongue o" "ire, or li+e a 6ite lotus, or li+e a "las6 o" lig6tning. @e 6o

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Understanding Advaita - Advaita Vedanta /ri!adAraNa U"anis!ad

+nos it as su6 attains splendour li+e a "las6 o" lig6tning. 8ow therefore the descri!tion -of rah$an* E8ot

this, not thisB. ecause there is no other and $ore a!!ro!riate descri!tion than this E8ot thisB. /o Its

name$ ]86e 8rut6 o" trut6O. 86e %ital "ore is trut6, and It is t6e 8rut6 o" t6at.

9efinition of rah$an

III#%iii#C$ @e said$ argi, t6e +noers o" Bra6man say, t6is Immuta&le (Bra6man) is t6at. It is neit6er gross nor

minute, neit6er s6ort nor long, neit6er red olour nor oiliness, neit6er s6ado nor dar+ness, neit6er air nor

et6er, unatta6ed, neit6er sa%our nor odour, it6out eyes or ears, it6out t6e %oal organ or mind, non#

luminous, it6out t6e %ital "ore or mout6, not a measure, and it6out interior or e7terior. It does not eat

anyt6ing, nor is It eaten &y any&ody.

III#%iii#10$ @e, argi, 6o in t6is orld, it6out +noing t6is Immuta&le, o""ers o&lations in t6e "ire, per"orms

sari"ies and undergoes austerities e%en "or many t6ousand years, "inds all su6 ats &ut peris6a&leR 6e, argi,

6o departs "rom t6is orld it6out +noing t6is Immuta&le, is misera&le. But 6e, argi, 6o departs "rom

t6is orld a"ter +noing t6is Immuta&le, is a +noer o" Bra6man.

rah$an is itness

III#%iii#11$ 86is Immuta&le, argi, is ne%er seen &ut is t6e *itnessR It is ne%er 6eard, &ut is t6e @earerR It is ne%er

t6oug6t, &ut is t6e 86in+erR It is ne%er +non, &ut is t6e Fnoer. 86ere is no ot6er itness &ut 86is, no ot6er

6earer &ut 86is, no ot6er t6in+er &ut 86is, no ot6er +noer &ut 86is. By t6is Immuta&le, argi, is t6e(nmani"ested) et6er per%aded.

At$an is rah$an

II#%#1'$ 86is :el", already mentioned, is t6e ruler o" all &eings, and t6e +ing o" all &eings. ;ust as all t6e spo+es are

"i7ed in t6e na%e and t6e "elloe o" a 6ariot#6eel, so are all &eings, all gods, all orlds, all organs and all t6ese

(indi%idual) sel%es "i7ed in t6is :el".

II#%#19$ 86is is t6at meditation on t6ings mutually 6elp"ul 6i6 ad6ya, %ersed in t6e At6ar%a#Veda, taug6t t6eAs%ins. -erei%ing t6is t6e is6i said, ](@e) trans"ormed @imsel" in aordane it6 ea6 "ormR t6at "orm o" @is

as "or t6e sa+e o" ma+ing @im +non. 86e !ord on aount o" aya (notions superimposed &y ignorane) is

perei%ed as mani"old, "or to @im are yo+ed ten organs, nay, 6undreds o" t6em. @e is t6e organsR @e is ten and

t6ousands many and in"inite. 86at Bra6man is it6out prior or posterior, it6out interior or e7terior. 86is sel",

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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$

Y8!e one absolute, im"ersonal 6istence, toget!er it! !is inscrutable aa, a""ears as t!edivine 9ord, t!e "ersonal #od, endoed it! manifold glories$ / !is divine "oer !e !olds

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$

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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$

Source

Ad%aita in nirAlam&opani:6ad

बह सतय% "र*(मथय "#व ब0व - (न<P>-नद # HQ)

LBra6ma :atyam ;agan it6ya ;i%o Bra6mai%a /a Apara6L # nirAlam&opani:6ada # 2C (/iraalam&a panis6ad #

2C)

teo&indu

Ad%aita and Aaata %Ada in teo&indu panis6ad

6द% /-K5% .तयव त-(% *त7% "र , # HŒ‰

ida.m prapa66a.m naastye%a notpanna.m nott6ita.m agata # 'H31

86is agat#rupi (li+e) prapan6a is not t6ere, did not get reated and as ne%er t6ere # 'H31

मयकयBदक% *. मय *. भय% B0 # HŒŒ

mAyA+AryAdi+a.m naasti mAyA nAsti &6aya.m naasti

maya?s +arya (or+ #result), agata et is not t6ere (non#e7istent), maya is not t6ere (present) and so t6ere is no

"ear # 'H33

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Ad%aita in Amrit Bindu panis6ad

=. ne s6ould duly pratise onentration on m ("irst) t6roug6 t6e means o" its letters, t6en meditate on m

it6out regard to its letters. inally on t6e realisation it6 t6is latter "orm o" meditation on m, t6e idea o" t6e

non#entity is attained as entity.

C. 86at alone is Bra6man, it6out omponent parts, it6out dou&t and it6out taint. ealising PI am t6at

Bra6manj one &eomes t6e immuta&le Bra6man.

9. (Bra6man is) it6out dou&t, endless, &eyond reason and analogy, &eyond all proo"s and auseless +noing

6i6 t6e ise one &eomes "ree.

10. 86e 6ig6est 8rut6 is t6at (pure onsiousness) 6i6 realises, P86ere is neit6er ontrol o" t6e mind, nor its

oming into playj, P/eit6er am I &ound, nor am I a ors6ipper, neit6er am I a see+er a"ter li&eration, nor one#

6o 6as attained li&erationj.

19. " os 6i6 are o" di%erse olours t6e mil+ is o" t6e same olour. (t6e intelligent one) regards ;nana as t6e

mil+, and t6e many#&ran6ed Vedas as t6e os.

20. !i+e t6e &utter 6idden in mil+, t6e -ure onsiousness resides in e%ery &eing. 86at oug6t to &e onstantly

6urned out &y t6e 6urning rod o" t6e mind.

21. 8a+ing 6old o" t6e rope o" +noledge, one s6ould &ring out, li+e "ire, t6e :upreme Bra6man. I am t6at

Bra6man indi%isi&le, immuta&le, and alm, t6us it is t6oug6t o".

22. In *6om reside all &eings, and *6o resides in all &eings &y %irtue o" @is &eing t6e gi%er o" grae to all I am

t6at :oul o" t6e ni%erse, t6e :upreme Being, I am t6at :oul o" t6e ni%erse, t6e :upreme Being.

soure$

Ad%aita Vedanta in Ad6yAtma panis6ad

1. :uperimposition is t6e t6oug6t, ?I am and mine are t6e &ody, t6e senses, et., 6i6 are all ot6er t6an t6e :el".

86roug6 de%otion to Bra6man, t6e ise man s6ould repudiate it.

2. Fnoing onesel" to &e t6e su&et, t6e itness o" intellet and its operations, reet t6e idea o" t6e :el" &eing

ot6er t6an t6e su&et, identi"ying t6e ?I ? it6 t6at (t6e su&et).

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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.

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I am it6out t6ree 5ualities, all orlds e7ists in my &ellyR t6e 6angeless onsiousness, &eyond reason and

ation, I 6a%e no parts, un&orn, pure reality.

I am endless +noledge, auspiious, indi%isi&le, "aultless, reality un&ounded. I am to &e +non &y Agamas,

attrati%e to all t6e orlds. I am pure oyR purity, sole, e%er s6ining, &eginninglessR I 6a%e asertained t6e 6ig6est8rut6.

I +no mysel" it6out a seond, it6 disrimination. >%en t6en Bondage and !i&eration are e7periened. 86e

orld 6as gone aay t6at appears to &e real li+e serpent and ropeR only Bra6man e7ists as t6e &asis o" t6e orldR

t6ere"ore t6e orld does not e7istR li+e sugar per%aded &y t6e taste o" t6e sugarane, I am per%aded &y Bliss. All

t6e t6ree orlds, "rom Bra6ma to t6e smallest orm are imagined in me.

In t6e oean t6ere are many t6ings, "rom t6e &u&&le to t6e a%eR &ut t6e oean does not desire t6ese :o also, I

6a%e no desire "or t6ings o" t6e orldR I am li+e a ri6#man not desiring po%erty. A ise person a&andons poison

"a%ouring Amrita. 86e sun 6i6 ma+es t6e pot s6ine is not destroyed along it6 t6e potR so also t6e spirit is notdestroyed it6 t6e &ody.

I 6a%e no &ondage nor li&eration, no :6astra, no uru. I 6a%e gone &eyond aya let li"e go aay or let t6e mind

&e atta+ed I 6a%e no misery as I am "illed it6 oy, I +no mysel"R Ignorane 6as run aay some6ere I 6a%e

no doers6ip nor duty, +ula and gotra. 86ese &elong to t6e gross &ody, not to me di""erent "rom it. @unger, t6irst,

&lindness, et., &elong to t6e !inga#de6a only. ullness, desire et., &elong only to t6e Farana#de6a.

;ust as to an ol t6e sun is dar+, so also "or an ignorant person t6ere is dar+ness in Bra6man . *6en %ision is

&lo+ed &y louds 6e t6in+s t6ere is no sun. ;ust as Amrita, di""erent "rom poison is not a""eted &y its de"ets, I

do not tou6 t6e de"ets o" Inertia. >%en a small lamp an remo%e &ig dar+nessR so e%en a little +noledge

destroys &ig ignorane.

;ust as t6ere is no serpent in t6e rope at any time, t6ere is no orld in me.

Ad%aita Vedanta in Gog 8at%a panis6ad

9. @o did t6at 6i6 is t6e seat o" -aramatman, is eternal and a&o%e t6e state o" all e7isting t6ings and is o" t6e

"orm o" isdom and it6out stains attain t6e state o" ;i%a <

10. A &u&&le arose in it as in ater and in t6is (&u&&le) arose A6an+ara. 8o it arose a &all (o" &ody) made o" t6e

"i%e (elements) and &ound &y 6atus.

11. Fno t6at to &e ;i%a 6i6 is assoiated it6 6appiness and misery and 6ene is t6e term ;i%a applied to

-aramatman 6i6 is pure.

12#13. 86at ;i%a is onsidered to &e t6e Fe%ala (alone) 6i6 is "reed "rom t6e stains o" passion, anger, "ear,

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Understanding Advaita - Advaita Vedanta in Bog 8atva U"anis!ad

delusion, greed, pride, lust, &irt6, deat6, miserliness, soon, giddiness, 6unger, t6irst, am&ition, s6ame, "rig6t,

6eart#&urning, grie" and gladness.

Ad%aita Vedanta in Faus6ita+i Bra6mana panis6ad

#+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

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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$

/ote$ Faus6ita+i panis6ad is re"erred &y :6ri 6andras6e+6ar :arasati, :6an+ara6arya o" Fan6i Fam+oti

-eet6a, in t6e &oo+ ?86e Vedas?

Ad%aita Vedanta in Bra6ma panis6adThe re#eren!e o# rahma*Upanishad is given in Chandogya Upanishad

1. /$ K Shaunaka, househo"der of fa$e, once asked haavan )i!!a"ada of AniraBs fa$i"&* #n this od&,

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Understanding Advaita - Advaita Vedanta in /ra!ma U"anis!ad

the divine cit& of rah$an, insta""ed, how do the& create C hose "or& does this constitute C ho is he

who eca$e a"" this "or& C

2. :nto hi$ -Shaunaka he -)i!!a"ada i$!arted the su!re$e isdo$ of rah$an* hat is )rana, the

At$an. e constitutes the "or& of the At$an, the "ife of the 9evas. e re!resents oth the "ife and the

death of the 9evas. hat rah$an who shines within the divine rah$a!ura -or od& as the fau"t"ess

/ne, devoid of $anifested effects, se"f+effu"ent, a""+!ervadin, e -it is who contro"s -the iva, "ike a

s!ider contro""in the kin of ees. ;ust as spiders &y means o" one t6read proet and it6dra t6e e&, so

also t6e -rana, (6o) retires draing &a+ 6is reation. -rana &elongs to t6e /adis or su&tle ner%e#6ords as t6eir

e%ata or indelling deity. ne in dreamless sleep goes t6roug6 t6at state to oneOs on A&ode, li+e a "alon and

t6e s+y ust as a "alon goes (to its nest) &orne on t6e s+y. @e states$ ‰ ;ust as t6is e%adatta (in dreamless

sleep) runs not aay e%en 6en stru+ it6 a sti+, e%en so 6e does not also atta6 6imsel" to good or e%il

onse5uenes o" t6e li"eOs ordained ati%itiesR ust as a 6ild enoys itsel" (spontaneously) it6out moti%e or

desiring "ruit, e%en so t6is e%adatta (t6e su&et o" dreamless sleep) enoys 6appiness in t6at state. @e +nos

&eing t6e !ig6t :upreme. esiring !ig6t 6e enoys t6e !ig6t. :o also 6e returns &y t6e same ay to t6e dream#

state, li+e a lee6$ ust as a lee6 arries itsel" on to t6e ot6er points in "ront ("irst) "i7ing upon t6e ne7t point.

And t6at state 6i6 6e does not gi%e up "or a ne7t one is alled t6e a+ing state. (@e arries all t6ese states

it6in 6imsel") ust as a (Vedi) deity &ears t6e eig6t sari"iial ups simultaneously. #t is fro$ i$ that the

source of the Vedas and the 9evas han "ike reasts. #n this wakin state !articu"ar"& ood and evi" otain

for the shinin ein -i.e. $anBs Se"f as ordained. his ein or Se"f is fu""& se"f+etended -into wor"d+

for$s, he is the indwe""in contro""er of thins and eins, he is the ird, the (ra, the <otus, he is the

)urusha, the )rana, the destro&er, the cause and the effect, the rah$an and the At$an, he is the

9evata $akin ever&thin known. hoever knows a"" this attains to the transcendent rah$an, the

under"&in su!!ort, the suective !rinci!"e.

3. /o t6is -urus6a 6as "our seats, t6e na%el, t6e 6eart, t6e t6roat, and t6e 6ead. In t6ese s6ines "ort6 t6e

Bra6man it6 "our aspets$ t6e state o" a+e"ulness, o" dream, o" dreamless sleep, and t6e "ourt6 or

transendental state. #n the wakefu" state, e is rah$aF in the drea$in state, e is VishnuF in drea$"ess

s"ee! e is =udraF and the fourth state is the Su!re$e #ndestructi"e /neF and e aain is the Sun, the

Vishnu, the #shwara, e is the )urusha, e the )rana, e the ive or the ani$ate ein, e the ;ire, he

#shwara, and the =es!"endentF -&ea that rah$an which is transcendent shines within a"" these K #n

#tse"f, #t is devoid of $ind, of ears, of hands and feet, of "iht. here neither are the wor"ds eistin nor

non+eistin, neither are the Vedas or the 9evas or the sacrifices eistin nor non+eistin, neither is the

$other or father or dauhter+in+"aw eistin nor non+eistin, neither is (handa"aBs son or )u"kasaBs son

eistin nor non+eistin, neither is the $endicant eistin nor non+eistin, so neither a"" the creatures

or the asceticsF and thus on"& the /ne ihest rah$an shines there. ithin the recess of the heart is

that Akasa of consciousness that with $an& o!enins, the ai$ of know"ede, within the s!ace of the

heart in which a"" this -universe outside evo"ves and $oves aout, in which a"" this is war!ed and

Page 2)0 of 400




woofed -as it were. -ho knows this, knows fu""& a"" creation. here the 9evas, the =ishis, the )itris have

no contro", for ein fu""& awakened, one eco$es the knower of a"" truth.

4. In t6e 6eart t6e e%as li%e, in t6e 6eart t6e -ranas are installed, in t6e 6eart e7ist t6e supreme -rana and !ig6t

as also t6e immanent ause it6 t6ree"old onstituents and t6e a6at priniple.

5. #t eists within this heart, that is, in the consciousness. Y-ut on t6e sari"iial t6read 6i6 is supremely

sared, 6i6 &eame mani"est o" yore it6 -raapati (t6e "irst reated Being) @imsel", 6i6 em&odies longe%ity,

eminene and purity, and may it &e strengt6 and puissane to you Xj

. 86e enlig6tened one s6ould disard t6e e7ternal t6read putting it o"" it6 t6e sared tu"t o" 6air on t6e 6eadR

t6e :upreme Bra6man as t6e all#per%ading one is t6e t6read, and 6e s6ould put t6is on.

=. 86e :utra (or t6read) is so alled &eause o" its 6a%ing piered t6roug6 and started (t6e proess o" &eoming).

86is :utra %erily onstitutes t6e :upreme :tate. By 6om t6is :utra is +non, 6e is t6e Vipra (sage), 6e 6asrea6ed &eyond t6e Vedas.

C. By It all t6is (uni%erse) is trans"i7ed, as a olletion o" gems is stringed toget6er on a t6read. 86e Gogi 6o is t6e

+noer o" all Gogas and t6e seer o" trut6 s6ould put on t6is t6read.

9. >sta&lis6ed in t6e state o" 6ig6est Goga, t6e ise one s6ould put o"" t6e e7ternal t6read. ne 6o is really sel"#

onsious must put on t6e t6read onstituted &y aareness o" Bra6man.

10. n aount o" earing t6is :utra or t6read, t6ey an neit6er &eome ontaminated nor unlean, t6ose

(namely) 6o 6a%e t6is t6read e7isting it6in t6em t6ose, it6 t6is sari"iial t6read o" +noledge.

11. 86ey, among men, (really) +no t6e :utra, t6ey (really) ear t6e sari"iial t6read (on t6emsel%es), 6o are

de%oted to ;nana (t6e 6ig6est +noledge), 6o 6a%e t6is ;nana "or t6eir sared 6air#tu"t, t6is ;nana "or t6eir

sared t6read.

12. or t6em ;nana is t6e greatest puri"ier ;nana, t6at is t6e &est as su6. 86ose 6o 6a%e t6is ;nana "or t6eir

tu"ted 6air are as non#di""erent "rom it as is "ire "rom its "lame. 86is ise one is (really) said to &e a :6i+6i (or

earer o" t6e tu"ted 6air), 6ile ot6ers are mere groers o" 6air (on t6e 6ead).

13. But t6ose &elonging to t6e t6ree astes (Bra6manas, Fs6atriyas and Vaisyas) 6o 6a%e t6e rig6t o" per"orming

Vedi or+s 6a%e to put on t6is (i.e. t6e ommon) sared t6read, as surely t6is t6read is ordained to &e part o"

su6 or+s.

14. ne 6o 6as t6e ;nana "or 6is tu"ted 6air, and t6e same "or 6is sared t6read, 6as e%eryt6ing a&out 6im

6araterised &y Bra6mana6ood so +no t6e +noers o" t6e Vedas X

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Understanding Advaita - Advaita Vedanta in /ra!ma U"anis!ad

1'. 86is sared t6read (o" Gana, i.e. o" t6e all#per%ading eality) is, again, t6e puri"iation (itsel") and t6at 6i6 is

t6e end#all (o" Vedi or+s)R and t6e earer o" t6is t6read is t6e ise one is Gana 6imsel" as ell as t6e +noero" Gana.

1. 86e ne !ord (sel"#e""ulgent) in all &eings remaining 6idden, all#per%ading and t6e :el" o" all &eings,

ontrolling and at6ing o%er all or+s (good or &ad), li%ing in all reatures and t6e *itness (i.e. neit6er t6e doer

o" any ats nor t6e enoyer), t6e :upreme Intelligene, t6e ne it6out a seond, 6a%ing no attri&utes.

1=. 86e one Intelligent (ati%e) Being among t6e many inati%e, @e 6o ma+es t6e many "rom 6at is one t6e

ise men 6o "ind out t6is :el", t6eirs is t6e eternal peae, not o" ot6ers.

1C. @a%ing made onesel" t6e Arani, and t6e -rana%a t6e upper Arani and ru&&ing t6em toget6er t6roug6 t6e

pratie o" meditation, see t6e !ord in @is 6idden reality.

19. As in t6e oil in t6e sesamum seed, t6e &utter in t6e urd, ater in t6e "loing a%es, and "ire in t6e :6ami

ood, so is t6e Atman in oneOs sel" to &e diso%ered &y one 6o sear6es "or It t6roug6 trut6 and austere

pratie.

20. As t6e spider ea%es out t6e e& and again it6dras it, so t6e ;i%a omes out to and goes &a+ again to t6e

a+e"ul and dreaming states respeti%ely.

21. 86e 6eart (i.e. t6e inner 6am&er o" 6eart) resem&les t6e aly7 o" a lotus, "ull o" a%ities and also it6 its "ae

turned donards. Fno t6at to &e t6e great 6a&itat o" t6e 6ole uni%erse.

22. Fno t6e a+e"ul state to 6a%e "or its entre t6e eyesR t6e dreaming state s6ould &e assigned to t6e t6roatR

t6e state o" dreamless sleep is in t6e 6eartR and t6e transendental state is in t6e ron o" t6e 6ead.

23. rom t6e "at o" an indi%idual 6olding 6is sel" &y means o" -rana or spiritual understanding in t6e :upreme

:el", e 6a%e 6at is alled :and6ya and 6yana, as also t6e ors6ipping assoiated it6 :and6ya.

24. 86e :and6ya &y meditation is de%oid o" any o""ering o" li5uids and so also o" any e7ertion o" &ody and spee6R

it is t6e uni"ying priniple "or all reatures, and t6is is really t6e :and6ya "or >+adandis.

2. rom 6i6 it6out rea6ing It, t6e spee6 "alls &a+ it6 t6e mind, t6at is t6e transendental Bliss o" t6is

em&odied &eing, +noing 6i6 t6e ise one is released ("rom all &ondage).

2. (And t6is Bliss is %erily) t6e :el" 6i6 per%ades t6e 6ole uni%erse, as t6e &utter di""used it6in t6e mil+.

Page 2)2 of 400




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

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Understanding Advaita - Advaita Vedanta in a!AnArAaNa U"anis!ad

su6 as ater, 6o entered &eings onsisting o" 6er&s, 5uadrupeds and men as t6e inner ontroller, 6o is

greater t6an t6e greatest, 6o is one it6out a seond, 6o is imperis6a&le, 6o is o" unlimited "orms, 6o is

t6e uni%erse, 6o is anient, 6o remains &eyond dar+ness or -ra+riti and 6o is 6ig6er t6an t6e 6ig6est not6ing else e7ists ot6er t6an, or su&tler t6an, @im.

#+6* Saes dec"are* hat a"one is riht and hat a"one is true* hat a"one is the venera"e rah$an

conte$!"ated & the wise. Ats o" ors6ip and soial utility also are t6at eality. 86at alone &eing t6e na%el o"

t6e uni%erse, sustains mani"oldly t6e uni%erse 6i6 arose in t6e past and 6i6 springs to e7istene at present.

I#=$ 86at alone is ire$ 86at is AirR 86at is :unR 86at %erily is oonR 86at alone is s6ining :tars and Am&rosia. 86at is

oodR 86at is *ater and @e is t6e !ord o" reatures.

I#C#9$ All nimesas, +alas, mu6urtas, +ast6as, days, 6al"#mont6s, mont6s, and seasons, ere &orn "rom t6e sel"#

luminous -erson. 86e year also as &orn "rom @im. @e mil+ed ater and also t6ese to, t6e "irmament and t6e

6ea%en.

I#10$ /o person e%er grasped &y 6is understanding t6e upard limit o" t6is -aramatman, nor @is limit aross, nor

@is middle portion. @is name is ]great gloryO "or no one limits @is nature &y de"inition.

#+11* is for$ is not to e ehe"dF none whosoever eho"ds i$ with the e&e. hose who $editate on i$

with their $inds undistracted and fied in the heart know i$F the& eco$e i$$orta".

Ad%aita Vedanta in ;a&Ala panis6ad

e"erred By :6ri Adi :6an+ara6arya in 6is Bra6masutra B6asya

I#1. Bri6aspati (t6e preeptor o" t6e gods) as+ed (t6e sage) Gana%al+ya$ (*6i6 is) t6e Furu+s6etra, (t6e "amous

6oly plae t6at destroys sins and protets t6e good, (t6e plae) 6ere t6e gods per"orm sari"ies and 6i6 is

t6e a&ode o" Bra6man in all &eings < (Gana%al+ya replied)$ A%imu+ta is t6e Furu+s6etra, (t6e plae) 6ere t6e

gods per"orm sari"ies to deities and 6i6 is t6e a&ode o" Bra6man in all &eings (i.e. t6e middle o" t6e eye#

&ros). @ene 6ere%er one goes one s6all t6in+ t6us$ 86is is t6e Furu+s6etra, t6e plae 6ere t6e gods per"orm

sari"ies to t6e deities and 6i6 is t6e a&ode o" Bra6man in all &eings. 86is is t6e spot 6ere, 6en t6e %ital airs

depart "rom t6e li%ing person, udra imparts t6e mantra (8ara+a Bra6man) to 6im &y 6i6, &eoming immortal,

6e attains li&eration ("inal &eatitude). @ene one s6all resort to t6e A%imu+taR s6all not desert t6e A%imu+ta.

(Bri6aspati appro%ed o" t6e statement saying)$ ]:o it is, Gana%al+yaO, %erily it is so, , re%ered one X ]It is so

Gana%al+yaO.

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II#1. 86erea"ter t6e sage Atri (son o" t6e reator Bra6ma) as+ed o" Gana%al+ya$ ]@o am I to realiKe t6e :el" 6i6

is in"inite and unmani"est <O (8o t6is) Gana%al+ya replied$ 86at A%imu+ta (!ord :i%a as t6e redeemer) is to &e

ors6ippedR t6e :el" 6i6 is in"inite and unmani"est, is esta&lis6ed in (i.e., is non#di""erent "rom) t6e A%imu+ta

(in Is6%ara, possessed o" attri&utes)O.

I#2. ]*6i6 is t6at (plae) 6ere A%imu+ta is esta&lis6ed <O ]@e is esta&lis6ed in &eteen %arana and nasiO. ]*6at is

(meant &y) %arana and 6at (&y) nasi <O ]86e %arana is so alled as it ards o"" all t6e "aults ommitted &y t6e (ten)

organs (o" pereption and ation). 86e nasi is so named as it destroys all sins ommitted &y t6e (ten) organs. (86e

plae &eteen t6e %arana and t6e nasi is t6e meeting plae o" t6e upper part o" t6e nose and t6e entre o" t6e

eye &ros). ]*6i6 is t6e seat o" t6at (A%imu+ta) <O ]86at, 6i6 is t6e (ell +non) unture o" t6e eye &ros and

t6e nose, is t6e unture o" 6ea%en (in t6e "orm o" t6e ron o" t6e 6ead) and t6is orld (in t6e "orm at t6e end o"

t6e 6in). 86e +noers o" t6e Veda ors6ip indeed t6is unture (:amad6i) as :and6ya (in t6eir daily ors6ip).

86at A%imu+ta is to &e ors6ipped. @e 6o +nos t6is t6us (t6e true nature o" t6e A%imu+ta), imparts t6e

isdom o" t6e A%imu+ta (t6at t6e indi%idual :el" is no ot6er t6an t6e attri&uteless Bra6man, to 6is disiples).

IV#4. ... he $antra of "ieration -na$e"& E/$B is -the essence of the three VedasF this he sha"" rea"iIe. #t

is rah$an and #t is to e worshi!!ed. Indeed, so it is, re%ered Gana%al+ya (said ;ana+a).

VI#2. isarding all t6ese, namely t6e t6ree"old sta"" (o" &am&oo), t6e ater pot, t6e sling (to arry personal

e""ets), t6e (alms#)&ol, t6e lot6 "or puri"ying ater (tied to t6e sta""), tu"t o" 6air and sared t6read in ater (i.e.

a reser%oir) &y reiting ]B6u6 :%a6aO, t6e -arama6amsa s6all see+ t6e Atman.

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

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Understanding Advaita - Advaita Vedanta in udgala U"anis!ad

sustenane. 86e +noers o" t6e super6uman as super6uman. and6ar%as as &eauty, Apsarases as per"ume. e

eco$es whatever he is worshi!!ed asF so, one shou"d think E# a$ the su!re$e einB and wi"" eco$e

that -who knows this.

IV. /!G BA@A/ *I8@ 8@> 8@>>! I::I/ I: ;IVA

Beyond t6e t6ree"old misery, "ree "rom layers de%oid o" t6e si7 a%es, ot6er t6an t6e "i%e s6eat6s, una""eted &y

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,

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oning naug6t, &lemis6less, immuta&le, de%oid o" sound, tou6, olour, taste, smell, is indu&ita&le, non#grasping,

omnipresent. @e is unt6in+a&le and in%isi&le. @e puri"ies t6e impure, t6e un6alloed. @e ats not. @e is not

su&et to empirial e7istene.

##+1. he ood na$ed the At$an is !ure, one and non+dua" a"wa&s, in the for$ of rah$an. rah$an

a"one shines forth.

II#2. >%en as t6e orld it6 its distintions li+e a""irmation, negation, et., Bra6man alone s6ines "ort6.

II#3. *it6 distintions li+e tea6er and disiples (also), Bra6man alone appears. rom t6e point o" %ie o" trut6,

pure Bra6man alone is.

II#4. /eit6er +noledge nor ignorane, neit6er t6e orld nor aug6t else (is t6ere).

*6at sets empirial li"e a"oot is t6e appearane o" t6e orld as real.

II#'(a). *6at inds up empirial li"e is (its) appearane as unreal.

II#'(&)#. *6at disipline is re5uired to +no, ]t6is is a potO, e7ept t6e ade5uay o" t6e means o" rig6t

+noledge < ne it is gi%en, t6e +noledge o" t6e o&et (super%enes). 86e e%er present :el" s6ines 6en t6e

means o" Its ognition (is present).

II#=. /eit6er plae nor time nor purity is re5uired. 86e +noledge ]I am e%adattaO depends on not6ing else.

II#C. :imilarly, t6e +noledge ]I am Bra6manO o" t6e Fnoer o" Bra6man (is independent). ;ust as t6e 6ole orld

&y t6e sun, &y t6e splendour o" t6e Fnoledge o" Bra6man is e%eryt6ing illumined.

II#9#10(a). *6at an illumine t6e non#e7istent, and illusory, non#:el" < 86at 6i6 endos t6e Vedas, :6astras,

-uranas and all ot6er &eings it6 import t6at Fnoer 6at ill illumine <

II#10(&)#11. 86e 6ild ignores 6unger and &odily pain and plays it6 t6ings. In t6e same ay, t6e 6appy Bra6man#

Fnoer delig6ts (in 6imsel") it6out t6e sense o" ]mineO and ]I O. 86us t6e silent sage, ali%e and alone, t6e

em&odiment o" desirelessness, treats t6e o&ets o" desire.

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Understanding Advaita - Advaita Vedanta in Atma U"anis!ad

II#12. >7isting as t6e :el" o" all, 6e is e%er ontent a&iding in 6is :el". ree "rom all ealt6, 6e reoies alays$

t6oug6 ompanionless, 6e is mig6ty.

II#13. 86oug6 not eating, 6e is e%er ontent, peerless 6e loo+s on all ali+e$ t6oug6 ating, 6e does not6ing$ t6oug6

parta+ing o" "ruit, yet, 6e is no e7periener t6ereo".

II#14#1=. !i%ing in a &ody, 6e is still disem&odiedR t6oug6 determinate, 6e is omnipresentR ne%er is t6is Bra6man#

Fnoer, disem&odied and e%er e7istent, a""eted &y t6e pleasant and t6e unpleasant or &y t6e good and t6e e%il.

Beause it appears to &e enompassed &y a6u (t6e dar+ness), t6e unenompassed sun is said to &e

enompassed &y deluded men, not +noing t6e trut6. :imilarly, deluded "ol+ &e6old t6e &est o" Bra6man#

Fnoers, li&erated "rom t6e &ondage o" &ody, et., as t6oug6 6e is em&odied, sine 6e appears to 6a%e a &ody.

86e &ody o" t6e li&erated one remains li+e t6e s6ed :loug6 o" t6e sna+e.

II#1C. 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.

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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

Fos6as (%estures or s6eat6s o" t6e soul) < *6at is t6e Farta (agent), 6at t6e ;i%a (indi%idual sel"), t6e Fs6etrana(+noer o" t6e &ody), t6e :a+s6i (*itness), t6e Futast6a, t6e Antaryamin (Internal uler) < *6at is t6e

-ratyagatman (Inner :el"), 6at t6e -aramatman (:upreme :el"), t6e Atman, and also aya < ‰ t6e master o" :el"

loo+s upon t6e &ody and su6 li+e t6ings ot6er t6an t6e :el" as Itsel"$ t6is egoism is t6e &ondage o" t6e soul. 86e

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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

produts o" "ood, is alled t6e Annamaya#+os6a, alimentary s6eat6. *6en t6e "ourteen +inds o" Vayus &eginning

it6 t6e -rana, are in t6e alimentary s6eat6, t6en it is spo+en o" as t6e -ranamaya#+os6a, %esture o" t6e %ital airs.

*6en t6e Atman united it6 t6ese to s6eat6s per"orms, &y means o" t6e "our organs &eginning it6 t6e mind,

t6e "untions o" desire, et., 6i6 6a%e "or t6eir o&ets sound and t6e rest, t6en it (t6is state) is alled t6e

anomaya#+os6a, mental s6eat6. *6en t6e soul s6ines &eing united it6 t6ese t6ree s6eat6s, and ognisant o"

t6e di""erenes and non#di""erenes t6ereo" t6en it is alled t6e Vinanamaya#+os6a, s6eat6 o" intelligene. *6en

t6ese "our s6eat6s remain in t6eir on ause 6i6 is Fnoledge (Bra6man), in t6e same ay as t6e latent

Banyan tree remains in t6e Banyan seed, t6en it is spo+en o" as t6e Anandamaya#+os6a, ausal "rame o" t6e :oul.

*6en it dells in t6e &ody, as t6e seat o" t6e idea o" pleasure and pain, t6en it is t6e Farta, agent. 86e idea o"

pleasure is t6at 6i6 pertains to is6ed#"or o&ets, and t6e idea o" pain is t6at 6i6 pertains to undesira&le

o&ets. :ound, tou6, sig6t, taste, and smell are t6e auses o" pleasure and pain. *6en t6e soul, on"orming

itsel" to good and &ad ations, 6as made a lin+ o" t6e present &ody (it6 its past &ody), and is seen to &e e""eting

a union, a onnetion as it ere, it6 t6e &ody not yet reei%ed, t6en it is alled t6e ;i%a, indi%idual soul, on

aount o" its &eing limited &y pad6is. 86e "i%e groups are t6ose &eginning it6 t6e mind, t6ose &eginning it6

t6e -rana, t6ose &eginning it6 t6e :att%a, t6ose &eginning it6 t6e ill, and t6ose &eginning it6 merit. 86e ego

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

Fs6etrana, Fnoer o" t6e Fs6etra (&ody).

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3. e who is the coniser of the $anifestation and disa!!earance of the knower, know"ede, and the

knowa"e, ut is hi$se"f devoid of such $anifestation and disa!!earance, and is se"f+"u$inous, is ca""ed

the Sakshi, itness. hen ein !erceived in an undifferentiated $anner in the inte""ience of a"" eins,

fro$ rah$a -the (reator down to an ant, it resides in the inte""ience of a"" eins, then it is ca""ed the

utastha. *6en, standing as t6e means o" realising t6e real nature o" t6e Futast6a and ot6ers, 6i6 are

di""erentiations &y %irtue o" possessing limiting adunts, t6e Atman mani"ests itsel" as inter#o%en in all &odies,

li+e t6e t6read t6roug6 a string o" eels, t6en it is alled t6e Antaryamin, Internal uler. *6en t6e Atman s6ines

"ort6 a&solutely "ree "rom all limiting adunts, &rilliant, as a 6omogeneous mass o" onsiousness in its nature

o" pure Intelligene, independent t6en, it is spo+en o" as t6e >ntity o" P86ouj (8%am), and as t6e -ratyagatman,

Inner#:el". (86at 6i6 is) :atya (t6e eality), ;nana (Fnoledge), Ananta (t6e In"inite), Ananda (Bliss), is Bra6man.

86e eality is t6e indestruti&leR 86at 6i6, 6en name, spae, time, su&stane, and ausation are destroyed,

dies not, is t6e indestruti&leR and t6at is alled :atya, t6e eality. And ;nana t6at essene o" Intelligene 6i6

6as no &eginning and no end, spo+en o" as ;nana.

4. And Ananta, t6e In"inite, (remaining in t6e same manner) as (does) lay in modi"iations o" lay, as gold in

modi"iations o" gold, as t6read in "a&ris o" t6read, t6e anteedent, all#per%ading onsiousness, t6at is in all

p6enomena o" reation &eginning it6 t6e nmani"ested, is alled t6e In"inite. And Ananda, Bliss t6e essene o"

t6e onsiousness o" 6appiness, t6e oean o" measureless &liss, and t6e state o" undi""erentiated 6appiness is

alled Bliss. 86at, o" 6i6 t6e a&o%e "our"old nature is an indiation, and 6i6 is permanent in all spae, time,

su&stane, and ausation, is alled t6e >ntity o" P86atj (8at) -aramatman, :upreme :el", and -ara#Bra6man, or t6e

@ig6est Bra6man. istinguis6ed "rom t6e >ntity o" P86ouj (6en it appears to &e) possessed o" attri&utes, as ellas "rom t6e >ntity o" P86atj (6en it appears to &e) possessed o" attri&utes, t6at 6i6 is all#per%ading li+e t6e

s+y, su&tle, 6ole &y itsel", pure >7istene, t6e >ntity o" PArtj (Asi). :el"#luminous, is spo+en o" as t6e AtmanR t6e

>ntity o" Pnot#86atj, also is spo+en o" as Atman. 86at 6i6 is &eginningless, "ruit"ul, open to &ot6 proo" and

disproo", neit6er real nor unreal, nor real#unreal non#e7istent, 6en, &eause o" t6e immuta&ility o" its on

su&stratum, t6e ause o" 6ange is asertainedR ‰ e7istent 6en it is not so asertained (t6us t6at) 6i6 is

unde"ina&le, is alled aya.

'. I am neit6er t6e &ody nor t6e ten senses, Budd6i, ind, >go. *it6out -rana and mind, pure, I am alays t6e

itness, pure onsiousness, surely. I am neit6er t6e doer nor t6e enoyer, only a itness to -ra+riti. By my

presene &ody et., "untion as ali%e, still, eternal, e%er oy, pure. I am Bra6man to &e +non "rom all Vedanta, yet

un+noa&le li+e s+y and air. I am neit6er "orm nor ation, only Bra6man.

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Understanding Advaita - Advaita Vedanta in Sarvasara Sarva-sara3 U"anis!ad

. I am not &odyR &irt6, deat6 do not ome to me. I am not -rana 6a%e no 6unger and t6irstR I am not mind

6a%e no grie" or delusion. I am not t6e doer 6a%e no &ondage or release.

Ad%aita Vedanta in -aram6ansa panis6ad

1$ P*6at is t6e pat6 o" t6e -arama6amsa Gogis, and 6at are t6eir duties <j as t6e 5uestion /arada

as+ed on approa6ing t6e !ord Bra6ma (t6e reator). 8o 6im t6e !ord replied$ he !ath of the )ara$aha$sas

that &ou ask of is accessi"e with the reatest difficu"t& & !eo!"eF the& have not $an& e!onents, and it

is enouh if there e one such. Veri"&, such a one rests in the ever+!ure rah$anF he is veri"& the

rah$an incu"cated in the Vedas this is what the knowers of ruth ho"dF he is the reat one, for he rests

his who"e $ind a"wa&s in 7eF and #, too, for that reason, reside in hi$. @a%ing renouned 6is sons, "riends,

i"e, and relations, et., and 6a%ing done aay it6 t6e :6i+6a, t6e 6oly t6read, t6e study o" t6e Vedas, and all

or+s, as ell as t6is uni%erse, 6e s6ould use t6e Faupina, t6e sta"", and ust enoug6 lot6es, et., "or t6e &are

maintenane o" 6is &ody, and "or t6e good o" all. And t6at is not "inal. I" it is as+ed 6at t6is "inal is, it is as

"ollos$

2. 86e -arama6amsa arries neit6er t6e sta"", nor t6e 6air#tu"t, nor t6e 6oly t6read nor any o%ering. @e "eels

neit6er old, nor 6eat, neit6er 6appiness nor misery, neit6er 6onour, nor ontempt et. It is meet t6at 6e s6ould

&e &eyond t6e rea6 o" t6e si7 &illos o" t6is orld#oean. @a%ing gi%en up all t6oug6t o" alumny, oneit,

ealousy, ostentation, arrogane, atta6ment or antipat6y to o&ets, oy and sorro, lust, anger, o%etousness,

sel"#delusion, elation, en%y, egoism, and t6e li+e, 6e regards 6is &ody as a orpse, as 6e 6as t6oroug6ly destroyed

t6e &ody#idea. ein eterna""& free fro$ the cause of dout, and of $isconceived and fa"se know"ede,

rea"isin the terna" rah$an, he "ives in that hi$se"f, with the consciousness P# $&se"f a$ e, # a$ hat

which is ever ca"$, i$$uta"e, undivided, of the essence of know"ede+"iss, hat a"one is $& rea"

nature.Q 86at (;nana) alone is 6is :6i+6a. 86at ( ;nana) alone is 6is 6oly t6read. 86roug6 t6e +noledge o" t6e

unity o" t6e ;i%atman it6 t6e -aramatman, t6e distintion &eteen t6em is 6olly gone too. 86is (uni"iation) is

6is :and6ya eremony.

3. e who re"in%uishin a"" desires has his su!re$e rest in the /ne without a second, and who ho"ds the

staff of know"ede, is the true kadandi. @e 6o arries a mere ooden sta"", 6o ta+es to all sorts o" sense#

o&ets, and is de%oid o" ;nana, goes to 6orri&le 6ells +non as t6e a6araura%as. Fnoing t6e distintion

&eteen t6ese to, 6e &eomes a -arama6amsa.

4. he %uarters are his c"othin, he !rostrates hi$se"f efore none, he offers no o"ation to the )itris

-$anes, "a$es none, !raises none the Sann&asin is ever of inde!endent wi"". ;or hi$ there is no

invocation to >od, no va"edictor& cere$on& to hi$F no 7antra, no $editation, no worshi!F to hi$ is

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neither the !heno$ena" wor"d nor 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

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Understanding Advaita - Advaita Vedanta in Eaivala U"anis!ad

or more scri"tural evidances, "lease

refer !tt"GG$vedantaadvaita$orgGAdvaitaVedanta7$!tm

Please visit t!is lin. !tt"sGGsites$google$comGsiteGadvaitaen@uirGXtrad

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,

Page 2*4 of 400

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http://akwri.webs.com/G102Adv.htm




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

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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.

Page 2*' of 400




% 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,

tvAm vinA - leaving you

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http://www.ramanuja.org/sv/bhakti/archives/oct2002/0157.html



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

Vedanta Desi.an 8!iruvadigale S!aranamPillai 9o.ac!arar 8!iruvadigale S!aranam

A!var 6mberumanar :eear 8!iruvadigale S!aranam

source

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$

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http://en.wikipedia.org/wiki/Parasara_Bhattar

http://acharya.org/vyakyanam/LokacharyaPanchasat/LokacharyaPanchasat-33.html

http://en.wikipedia.org/wiki/Parasara_Bhattar




Sri Ambu;avalli samet!a Sri /!oovara!asam Parabra!mane namo nama!$

Dr$S$Sundar a;an S ort!o8ric! 22 Se" 2010$

source 1, source 2

9et u# all li)e in peace an* harmony a*optin" Nahi Nin*a Nyaya

+ari <

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Understanding Advaita - andom Quotes

andom Duotes

A olletion o" Interesting Duotes "or personal re"erenes and onneting s6astras.

Amrit Bindu panis6ad

19. " os 6i6 are o" di%erse olours t6e mil+ is o" t6e same olour. (t6e intelligent one) regards ;nana as t6e

mil+, and t6e many#&ran6ed Vedas as t6e os.

20. !i+e t6e &utter 6idden in mil+, t6e -ure onsiousness resides in e%ery &eing. 86at oug6t to &e onstantly

6urned out &y t6e 6urning rod o" t6e mind.

soure

8eo Bindu panis6ad

22. It is ]86atO 6i6 is (really) alled silene and 6i6 is naturally understood (as su6). 86ere is silene in

6ildren, &ut it6 ords (latent)R 6ereas t6e +noers o" Bra6man 6a%e it (silene) &ut it6out ords.

24#2'. 86e illusion o" Bra6ma and all ot6er &eings ta+es plae it6in one tin+ling (o" @is eye). 86at s6ould &e

+non as Asana (posture), in 6i6 one 6as it6 ease and it6out "atigue (uninterrupted) meditation o"

Bra6manR t6at is desri&ed &y t6e ord Fala (time), t6at is endless &liss and t6at is seondless. >%eryt6ing else is

t6e destroyer o" 6appiness.

Ad6yAtma panis6ad

=. 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

1'. ;ust as a pulled#up ater#reed stays not still, e%en "or a moment, so does aya (easelessly) en%elop e%en a

ise man i" 6e a%erts 6is "ae ("rom t6e 8rut6).

Page 700 of 400






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"

Page 701 of 400



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"

-an6a Boot6as ("i%e elements). 86e organs o" isdom, (nanendriyas), t6e organs o" ation (+armendriyas), t6ose

ati%ities related to isdom, t6e "i%e &ody airs (prana, apana et) are taug6t &y t6e maro portion o" mind,

intellet, deision ma+ing poer and t6e "eeling o" sel" and are alled maro &ody (:t6oola sareeram). 86e organs

o" isdom, t6e organs o" ation, t6ings related to isdom, t6e "i%e &ody airs and t6e miro aspet o" mind and

intellet are alled !inga sareera. 86e &ody 6as t6ree types o" properties. 86us all people 6a%e t6ree &odies. 86ere

are "our states o" t6e &ody %iK a+e"ul state, dream, sleep and 86uriya (e7alted spiritual state). 86ose purus6as

6o reside in our &ody and ontrol t6ese states are Visa, 86aiasa, -ragna and Atma. Visa ill alays 6a%e

maro e7perienes. i""erent "rom t6at is 86aiasa 6o 6as miro e7perienes. -ragna 6as pleasant e7perienes.

At6ma is a itness to all t6ese. =2

86e Atma 6i6 is o" t6e "orm o" Pmj, ill &e in all &eings and at t6e time o" passion, donard loo+ing. At all

ot6er times it ould &e pretty and donard "ae. =3

In t6e t6ree letters Aa, u and a, t6ree Vedas, t6ree orlds, t6ree 6arateristis, t6ree letters and t6ree sounds

s6ine. 86us -rana%a s6ines. *6en you are aa+e, t6e letter Aa e7ists in t6e eyes o" all &eings, 6en you are

dreaming t6e letter u e7ists in t6e ne+ o" all &eings and t6e letter a e7ists in t6e 6eart o" all &eings 6en t6ey

are asleep. =4

86e letter Aa e7ists in t6e egg state as Visa and -inda state as Virat -urus6a. 86e !etter u e7ists as 86aiasa and

@iranya ar&6a in t6e miro state. 86e letter a e7ists as t6e ausal state and as -ragna. 86e letter Aa 6as aasa

5ualities is red and its "orm is t6at o" !ord Bra6ma. 86e letter u 6as :at6%i+a 5ualities and its "orm is t6at o"

6ite Vis6nu. 86e letter a 6as 86amasi 5ualities and its "orm is t6at o" &la+ udra. Bra6ma too+ &irt6 "rom

-rana%a. Vis6nu also ame out o" it. udra also ame out o" it. -rana%a is t6e -ara Bra6ma (ultimate god). Bra6ma

merges it6 t6e letter Aa. Vis6nu merges it6 letter u and udra merges it6 t6e letter a. In people it6

isdom, -rana%a ould &e upard loo+ing and among ignorant people -rana%a ould &e loo+ing donard. ='#=C

-rana%a e7ists li+e t6is. 86e one 6o +nos t6is +nos t6e Vedas. In t6e ana6at6a sound "orm, it gros upards

in ase o" ise people. =9

Page 702 of 400




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

soure

Anot6er ay to understand Adi :6an+ara

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Understanding Advaita - Anot!er a to understand Adi S!an.ara

:ri amana a6ars6i # 8al+ 31'

ne o" t6e attendants as+ed$ :ri B6aga%an 6as said$?eality and myt6 are &ot6 t6e same?. @o it is so<

a6ars6i$ 86e tantri+as and ot6ers o" t6e +ind ondemn :ri :6an+ara?s p6ilosop6y as maya %ada it6out

understanding 6im arig6t.

*6at does 6e say< @e says.

1. Bra6man is real.

2. 86e uni%erse is a myt6.

3. Bra6man is t6e uni%erse.

@e does not stop at t6e seond statement &ut ontinues to supplement it it6 t6e t6ird. *6at does it signi"y< 86e

uni%erse is onei%ed

to &e apart "rom Bra6man and t6at pereption is rong. 86e antagonists point to 6is illustration o" rau sarpa

(rope sna+e). 86is is unonditioned superimposition. A"ter t6e trut6 o" t6e rope is +non, t6e illussion o" sna+e is

remo%ed one "or all.

But t6ey s6ould ta+e t6e unonditioned superimposition also into onsideration, e.g. marumari6i+a or

mrigatris6na(*ater o" mirage).

86e mirage does not disappear e%en a"ter +noing to &e a mirage. 86e %ision is t6ere &ut t6e man does not run to

it "or ater. :ri

:6an+ara must &e understood in t6e lig6t o" &ot6 t6e illustrations. 86e orld is a myt6. >%en a"ter +noing it, it

ontinues to appear.

It must &e +non to &e Bra6man and not apart.

I" t6e orld appears, yet to 6om does it appear, 6e as+s. *6at is your reply< Gou must say t6e sel". I" not, ill

t6e orld appear in

t6e a&sene o" t6e ongnising sel"< 86ere"ore t6e sel" is t6e reality. 86at is 6is onlusion. 86e p6enomena are

real as t6e sel"

and are myt6s apart "rom t6e sel".

/o, 6at do t6e tantri+s et. say< 86ey say t6at t6e p6enomena are real &eause t6ey are part o" t6e reality in6i6 t6ey appear.

Are not t6ese to statements t6e same< 86at is 6at i meant &y reality and "alse6ood &eing one and t6e same.

Page 704 of 400




86e antagonists ontinue$ *it6 t6e onditioned as ell as t6e unonditioned illusions onsidered, t6e

p6enomenon o" ate in mirage

is purely illusory &eause t6at ater annot &e used "or any purpose. *6ereas t6e p6enomenon o" t6e orld is

di""erent, "or it is

purpose"ul. @o t6en does t6e latter stand on a par it6 t6e "ormer<

A p6enomenon annot &e a reality simply &eause it ser%es a purpose or purposes. 8a+e a dream "or e7ample.

86e dream reations are

purposes"ul$ 86ey ser%e t6e dream#purpose. 86e dream ater 5uen6es dream t6irst. 86e dream reation is

6oe%er ontradited in t6e

ot6er to states. *6at is not ontinuous annot &e real. I" real, t6e t6ing must e%er &e real and not real "or a

s6ort time and unreal at ot6er times.

:o it is it6 magial reations. 86ey appear real and are yet illusory.

:imilarly t6e uni%erse annot &e real o" itsel"#t6at is to say, apart "rom t6e underlying reality.............

86is on%ersation pro%es t6e saying ?nly a nani an understand anot6er nani.?

6ttp$HHgroups.ya6oo.omHgroupHad%aitinHmessageH319'1

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Understanding Advaita - /ra!man in U"anis!ads

Bra6man in panis6ads

m X 86at (Bra6man) is in"inite, and t6is (uni%erse) is in"inite.

86e in"inite proeeds "rom t6e in"inite.

(86en) ta+ing t6e in"initude o" t6e in"inite (uni%erse),

It remains as t6e in"inite (Bra6man) alone.

m X -eae X -eae X -eae X

Brahman and 1reation

Bri6adAra/ya+a panis6ad$

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.

भWYम) स vवय% भWतव भWतव /<#यm

œयरम;व!) -7 /भवतय0रमmmC.19mm

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Understanding Advaita - /ra!man and 5reation


C.19 son o" -rt6a, a"ter &eing &orn again and again, t6at %ery multitude o" &eings disappears in spite o" itsel" at

t6e approa6 o" nig6t. It omes to li"e at t6e approa6 o" day.

:ans+rit ommentary &y :ri :an+ara6arya

## भWYम) भWसमदय) .7व"}रम<$ण) य) -Wव*.म , क4- Gस# , स vव अय% (य)m भWतव भWतव अ0रम, /<#य

-) -) œयरम अ…) $य अव!) अ.व(T vव , 0 -7, /भवन "य अव! vव अ0रमmmय , U-(य.म , अ$म ,,

.य /®य-य नBद`) ?€नमतयक$% बह (र# Cm13)? 6तयBदm अ7 6द#म , अ$.यव .व&-नBदBद$य 6दम , UKय,

अ यरमर{ण 6द% र(Xयनमन ## mmC.19mm

@indi translation &y :ri @ari+ris6andas oen+a (on :ri :an+ara6arya?s :ans+rit ommentary)

Bकय कम¯क g< नम< ‚ Bकय 0 v कम¯क g< नम< , 6स दक -30 कक न<य, >(= ‚ म8dक मर

><व< !?वRयwकl सg< BदSक न<य ‚ ?अ8वJBद -V5 #R<!मW<क कमस%.कwक व!म -”क -=# 0 G

/ण# #समदय >%> Uत-( 0 #0क <य 0 " 0? ## 6स /कक क7स स%सम वगय BदS<क न<य य0 क0 0y

## " -0< क4-म 7 , व0F ## द Wस 0F% ## य0 .7व #"}रम&- भWwक समदय बहक Bदक GPभम, >%> Uत-( 0 #

0क Bदकl समनf ‚ 8Tक /व! 0- -=# 0 G 0F >%> <य 0 " 0 ‚ Bg Uस# /क 8वव! 0क

Bदक /व!क<म -) Uत-( 0 " 0 mmC.19mm

>nglis6 translation &y :ami am&6irananda (on :ri :an+ara6arya?s :ans+rit ommentary)

C.19 son o" -rt6a, &6ut%a, a"ter &eing &orn again and again at t6e approa6 o" dayR sa6 e%a, t6at %ery#not any

ot6erR &6utagrama6, multitude o" &eings, onsisting o" t6e mo%ing and t6e non#mo%ing o&ets t6at e7isted in t6e

earlier yle o" reationR praliyate, disappears repeatedlyR a%asa6, in spinte o" itsel", or t6ey are impelled &y t6eir

on de"ets it6out any independene 6ate%erR ratri#agame, at t6e approa6 o" nig6t, at t6e lose o" t6e day.

-ra&6a%ati, it omes to li"e, %erily in spite o" itsel"R a6ar#agame, at t6e approa6 o" day.86e means "or t6e

attainment o" t6at Immuta&le 6i6 as introdued 6as &een pointed out in, ?@e 6o departs &y lea%ing t6e

&ody 6ile uttering t6e single sylla&le, %iK m, 6i6 is Bra6man, ? et. (13). /o, it6 a %ies to indiating t6e real

nature o" t6at %ery Immuta&le, t6is is &eing said#t6at It is to &e rea6ed t6roug6 t6is pat6 o" yoga$

Also e"er B.. C.20

Page 70( of 400



Understanding Advaita - /ra!man and 5reation

Brahman as s#strat#m of a$$


I#%i#1$ 86is (uni%erse) indeed onsists o" t6ree t6ings$ name, "orm and ation. " t6ose names, spee6 (sound in

general) is t6e +t6a (soure), "or all names spring "rom it. It is t6eir :aman (ommon "eature), "or it is ommon

to all names. It is t6eir Bra6man (sel"), "or it sustains all names.

I#%i#2$ /o o" "orms t6e eye (anyt6ing %isi&le) is t6e +t6a (soure), "or all "orms spring "rom it. It is t6eir :aman

(ommon "eature), "or it is ommon to all "orms. It is t6eir Bra6man (sel"), "or it sustains all "orms.

!ifferent /eve$s of Tr#ths


II#iii#1$ Bra6man 6as &ut to "orms gross and su&tle, mortal and immortal, limited and unlimited, de"ined and

unde"ined.

II#iii#2$ 86e gross ("orm) is t6at 6i6 is ot6er t6an air and t6e et6er. It is mortal, it is limited, and it is de"ined. 86e

essene o" t6at 6i6 is gross, mortal, limited and de"ined is t6e sun t6at s6ines, "or it is t6e essene o" t6e

de"ined.

II#iii#3$ /o t6e su&tle it is air and t6e et6er. 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 t6e &eing t6at is in t6e sun, "or t6at is t6e essene o"

t6e unde"ined. 86is is it6 re"erene to t6e gods.

II#iii#4$ /o it6 re"erene to t6e &ody$ t6e gross "orm is &ut t6is 6at is ot6er t6an (t6e orporeal) air and t6e

et6er t6at is in t6e &ody. It is mortal, it is limited and it is de"ined. 86e essene o" t6at 6i6 is gross, mortal,

limited and de"ined is t6e eye, "or it is t6e essene o" t6e de"ined.

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.

II#iii#$ 86e "orm o" t6at ]&eingO is as "ollos$ li+e a lot6 dyed it6 turmeri, or li+e grey s6eepOs ool, or li+e t6e

(sarlet) inset alled Indragopa, or li+e a tongue o" "ire, or li+e a 6ite lotus, or li+e a "las6 o" lig6tning. @e 6o

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Understanding Advaita - Different 9evels of 8rut!s

+nos it as su6 attains splendour li+e a "las6 o" lig6tning. /o t6ere"ore t6e desription (o" Bra6man)$ ]/ot t6is,

not t6isO. Beause t6ere is no ot6er and more appropriate desription t6an t6is ]/ot t6isO. 8ow #ts na$e* Ehe

ruth of truthB. he vita" force is truth, and #t is the ruth of that.

Brahman as A$$


II#i%#14$ Beause 6en t6ere is duality, as it ere, t6en one smells somet6ing, one sees somet6ing, one 6ears

somet6ing, one spea+s somet6ing, one t6in+s somet6ing, one +nos somet6ing. (But) 6en to t6e +noer o"

Bra6man e%eryt6ing 6as &eome t6e sel", t6en 6at s6ould one smell and t6roug6 6at, 6at s6ould one see

and t6roug6 6at, 6at s6ould one 6ear and t6roug6 6at, 6at s6ould one spea+ and t6roug6 6at, 6at

s6ould one t6in+ and t6roug6 6at, 6at s6ould one +no and t6roug6 6at < 86roug6 6at s6ould one +no

86at oing to 6i6 all t6is is +non t6roug6 6at, aitreyi, s6ould one +no t6e Fnoer <

II#%#1$ 86is eart6 is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is eart6. (86e same it6) t6e

s6ining immortal &eing 6o is in t6is eart6, and t6e s6ining, immortal, orporeal &eing in t6e &ody. (86ese "our)

are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying unity) is Bra6manR t6is

(+noledge o" Bra6man) is (t6e means o" &eoming) all.

II#%#2$ 86is ater is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is ater. (86e same it6) t6e

s6ining immortal &eing 6o is in t6is ater, and t6e s6ining, immortal &eing identi"ied it6 t6e seed in t6e &ody.

(86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying unity) is

Bra6manR t6is (+noledge o" Bra6man) is (t6e means o" &eoming) all.

II#%#3$ 86is "ire is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is "ire. (86e same it6) t6e s6ining

immortal &eing 6o is in t6is "ire, and t6e s6ining, immortal &eing identi"ied it6 t6e organ o" spee6 in t6e

&ody. (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying unity) is


II#%#4$ 86is air is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is air. (86e same it6) t6e s6ining

immortal &eing 6o is in t6is air, and t6e s6ining, immortal &eing 6o is t6e %ital "ore in t6e &ody. (86ese "our)

are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying unity) is Bra6manR t6is


II#%#'$ 86is sun is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is sun. (86e same it6) t6e s6ining

immortal &eing 6o is in t6is sun, and t6e s6ining, immortal &eing identi"ied it6 t6e eye in t6e &ody. (86ese

"our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying unity) is Bra6manR t6is


Page 70* of 400



Understanding Advaita - /ra!man as All

II#%#$ 86ese 5uarters is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6ese 5uarters. (86e same

it6) t6e s6ining immortal &eing 6o is t6ese 5uarters, and t6e s6ining, immortal &eing identi"ied it6 t6e earand it6 t6e time o" 6earing in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o")

immortalityR t6is (underlying unity) is Bra6manR t6is (+noledge o" Bra6man) is (t6e means o" &eoming) all.

II#%#=$ 86is moon is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is moon. (86e same it6) t6e

s6ining immortal &eing 6o is in t6is moon, and t6e s6ining, immortal &eing identi"ied it6 t6e mind in t6e &ody.



II#%#C$ 86is lig6tning is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is lig6tning. (86e same it6)

t6e s6ining immortal &eing 6o is in t6is lig6tning, and t6e s6ining, immortal &eing identi"ied it6 lig6t in t6e

&ody. (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying unity) is


II#%#9$ 86is loud is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is loud. (86e same it6) t6e

s6ining immortal &eing 6o is in t6is loud, and t6e s6ining, immortal &eing identi"ied it6 sound and %oie in

t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying unity)

is Bra6manR t6is (+noledge o" Bra6man) is (t6e means o" &eoming) all.

II#%#10$ 86is et6er is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is et6er. (86e same it6) t6e

s6ining immortal &eing 6o is in t6is et6er, and t6e s6ining, immortal &eing identi"ied it6 t6e et6er in t6e 6eart,

in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying

unity) is Bra6manR t6is (+noledge o" Bra6man) is (t6e means o" &eoming) all.

II#%#11$ 86is rig6teousness (6arma) is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is

rig6teousness. (86e same it6) t6e s6ining immortal &eing 6o is in t6is rig6teousness, and t6e s6ining, immortal

&eing identi"ied it6 rig6teousness in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means

o") immortalityR t6is (underlying unity) is Bra6manR t6is (+noledge o" Bra6man) is (t6e means o" &eoming) all.

II#%#12$ 86is trut6 is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is trut6. (86e same it6) t6e

s6ining immortal &eing 6o is in t6is trut6, and t6e s6ining, immortal &eing identi"ied it6 trut6 in t6e &ody.



II#%#13$ 86is 6uman speies is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is 6uman speies. (86e

same it6) t6e s6ining immortal &eing 6o is in t6is 6uman speies, and t6e s6ining, immortal &eing identi"ied

it6 t6e 6uman speies in t6e &ody. (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o")

immortalityR t6is (underlying unity) is Bra6manR t6is (+noledge o" Bra6man) is (t6e means o" &eoming) all.

Page 710 of 400



Understanding Advaita - /ra!man as All

II#%#14$ 86is (osmi) &ody is (li+e) 6oney to all &eings, and all &eings are (li+e) 6oney to t6is (osmi) &ody. (86e

same it6) t6e s6ining immortal &eing 6o is in t6is (osmi) &ody, and t6e s6ining, immortal &eing 6o is t6is

(indi%idual) sel". (86ese "our) are &ut t6is :el". 86is (:el"#+noledge) is (t6e means o") immortalityR t6is (underlying

unity) is Bra6manR t6is (+noledge o" Bra6man) is (t6e means o" &eoming) all.




!efinition of P#r#sha


II#%#1C$ 86is is t6at meditation on t6ings mutually 6elp"ul 6i6 ad6ya, %ersed in t6e At6ar%a#Veda, taug6t t6e

As%ins. -erei%ing t6is t6e is6i said, ]@e made &odies it6 to "eet and &odies it6 "our "eet. 86at supreme

Being "irst entered t6e &odies as a &ird (t6e su&tle &ody).O /n account of his dwe""in in a"" odies, e is ca""ed

the )urusha. 86ere is not6ing t6at is not o%ered &y @im, not6ing t6at is not per%aded &y @im.

5ir#5a Brahman as Ishvara

B6aga%ad ita

अXयd“Xयdय) सव) /भव(तय0रमm

œयरम /<#य( TवXयdस%Cक mmC.1Cmm


C.1C *it6 t6e oming o" day all mani"ested t6ings emerge "rom t6e nmani"est and 6en nig6t omes t6ey

merge in t6at itsel" 6i6 is alled t6e nmani"ested.


Page 711 of 400



Understanding Advaita - NirguNa /ra!man as %s!vara

## अXयd , अXयd% /"-) .व-व.7 .म , अXयd , Xयdय) Xय@य( 6न Xयdय) .7व"}रम<$ण) सव) /")

/भव*( अनभXय@य(, अ…) Gरम) अ0रम) *.म , अ0रम क< बहण) />=क<m 7 œयरम बहण) .व-क<

/<#य( सव) Xयdय) Tव -Wवjd अXयdस%Cक mmअक] hयरमक] 8व/ण!द-307म ,,>(=म$!?/व]8[सg4य/द!7म , अ8वJBदR<!मW<कम!यव!K5 अव!) भWYम) भWतव भWतव /<#य 6तय) स%स

वगय/द!71 5 6दम0 ## mmC.1Cmm


/"-नक Bदम ‚ 8Tम " क L 0 0 Uसक वण Bकय " 0 ## Bदक GPभक<क म ?अ0रम ? 0, बहक

Bदक GPभक<म अ7 , बहक />=क<म अXयdस ## /"-नकl न'व.7स सम. Xय8dय„ ## .7व #"}रम&-

सम. /"v„ Uत-( 0# 0y ## /कट 0# 0ym " Xयd #/कट 0# 0, Uसक म Xय8d 0m 7 8Tक G- ## बहक

!य कक सम. Uस -Wवjd अXयd मक /"-नकl न'व.7म 0F सम. /ण# <# 0 " 0y mmC.1Cmm


C.1C A6ar#agame, it6 t6e oming o" day, at t6e time 6en Bra6ma a+esR sar%a6 %ya+taya6, all mani"ested

t6ings, all t6ings t6at get mani"ested, all reatures 6arateriKed as mo%ing and non#mo%ingR pra&6a%anti,

emerge, &eome mani"estedR a%ya+tat, "rom t6e nmani"ested#a%ya+ta (nmani"ested) is t6e state o" sleep o"

-raapatiR "rom t6at a%ya+ta. :imilarly, ratri#agame, 6en nig6t omes, at t6e time 6en Bra6ma sleepsR

praliyante, t6ey, all t6e mani"ested t6ings, mergeR tatra e%a, in t6at itsel"R a%ya+ta#sanna+e, 6i6 is alled t6e

nmani"ested re"erred to a&o%e.In order to o&%iate t6e de"et o" t6e emergene o" some unmerited result and

t6e destrution o" merited resultsR 86e "olloing %erse says t6at t6e %ery same multitude o" &eings ontinues in

t6e di""erent yles o" reation, and t6ere#"ore t6ese to de"ets do not arise. "or pointing out t6e meaning"ulness

o" t6e sriptures or t6e earlier reason t6e sriptures do not lose t6eir %alidity. dealing it6 &ondage and

!i&erationR and it6 a %ie to propounding deta6ment "rom t6e orld on t6e ground t6at t6e 6elpless multitude

o" &eings peris6es a"ter &eing &orn again and again under t6e in"luene o" aumulated results o" ations t6at

6a%e "or t6eir origin su6 e%ils as ignorane et. 86e "i%e e%ils are$ ignorane, egoism, atta6ment, a%ersion and

linging to li"e. (:ee -. G. :u. 2.3), t6e !ord says t6is$

Page 712 of 400



Understanding Advaita - Self is /ra!man

Se$f is Brahman





II#%#19$ 86is is t6at meditation on t6ings mutually 6elp"ul 6i6 ad6ya, %ersed in t6e At6ar%a#Veda, taug6t t6e

As%ins. -erei%ing t6is t6e is6i said, ](@e) trans"ormed @imsel" in aordane it6 ea6 "ormR t6at "orm o" @is

as "or t6e sa+e o" ma+ing @im +non. 86e !ord on aount o" aya (notions superimposed &y ignorane) is

perei%ed as mani"old, "or to @im are yo+ed ten organs, nay, 6undreds o" t6em. @e is t6e organsR @e is ten and

t6ousands many and in"inite. 86at Bra6man is it6out prior or posterior, it6out interior or e7terior. his se"f,

the !erceiver of ever&thin, is rah$an. his is the teachin.

Brahmans ; To Brahmans ; To $eve$s of the #nmenifested

e"er Br. p. II#iii#

B6aga%ad ita

-..म[ भव;(य;Xयd;Xयdतस)m

य) स सव{ भW aयतस 8वaयनmmC.20mm


C.20 But distint "rom t6at nmani"ested is t6e ot6er eternal unmain"est eality, 6o does not get destroyed

6en all &eings get destroyed.


## -) Xयन3d) नभ()R क )< .म , -Wवjd ,m #!•द) अ$.य 8वव*$.य अXयd , व<$Nय8व!ण7)m भव)

Page 717 of 400



Understanding Advaita - 2 /ra!mans = 8o /ra!mans = 8o levels of t!e unmenifested

अ$|य% -% बहm Xयन3dतव सतय8- स<$Nय/स}र;.#न BEनव]tय7म , G0 ## अ(य) 6नm अ(य) 8व<$ण)m स 5

अXयd) अन*('यर5)m ?-..म ,? 6तयdम ,R क.म , -) -)< -Wवjd , भWYम>#"भW , अ8वJ<$ण , अXयd ,m

अ(य) 8व<$ण) भव) 6तयनभ/य)m स) न5() य) स) भव) सव{ भW बहBद aयतस 8वaयनm mmC.20mm


*"स अ$क -0< /न-द Bकय 7 Uसकl /नfक U-य ?€नमतयक$% बह ? 6तयBद क7स >< Bदयm अ> Uस#

अ$क .व&-क नद{! ककl 6KLस य0 ><य " 0 Bक ?6स यरमरE अमक व. नम<# 0? ## ?? !•द य0„

Gर वण Bकय "व< अ$कl Uस -Wवjd अXयdस 8व<$ण BदS<क न<य 0m ( व0 अXयd ) भव य# अ$मक

-बह -मतम अतय( नभ( 0m Bकसस< Uस -0< क0 0 v अXयd सm नभ( 0- भ# Bकस# /क सम 0 सक#

0< 6स !%ककl नव]8[क न<य क0 0y Bक व0 6*('यwस /तय$ 0व< अXयdभव अ(य ## द Wस 0 अ7 , सव7

8व<$ण 0m Uसस - 0 ƒस क0 , स Bकसस - 0< व0 Uस -Wवjd भW #समदयक >#"भW अ8वJ&- अXयdस - 0m ƒस

" स भव अ7 , सदस 0व< भव 0, व0 बहBद सम. /*णयwक ! 0- भ# ` 0F% 0 mmC.20mm


C.20 @e is para6, distint, di""erentR#rom 6at<#tasmat, "rom t6at a"oresaid (nmani"ested).86e ord tu, &ut, is

meant "or s6oing t6e distintion o" t6e Immuta&le t6at is going to &e spo+en o" "rom t6e nmani"ested.@e is

&6a%a6, t6e eality, t6e supreme Bra6man alled t6e Immuta&le. >%en t6oug6 di""erent, t6ere is t6e possi&ility o"

similarlity o" 6arateristis. @ene, "or o&%iating t6is t6e !ord says$ anya6, t6e ot6er, o" a di""erent 6arateristi,

and @e is t6e Immuta&le 6i6 is &eyond t6e range o" t6e organs. It 6as &een said t6at @e is distint "rom t6at.

rom 6at, again is @e distint< A%ya+tat, "rom t6e nmai"ested spo+en o" earlier, 6i6 is t6e seed o" t6e

multitude o" &eings, and 6i6 is 6arateriKed as ignorane (a%idya) Ast. adds, ?anya6 %ila+sana6, &6a%a6

itya&6ipraya6$ 86e meaning is t6at t6e eality is di""erent and distint ("orm t6at nmani"ested).#8r. @e is

sanatna6, eternal.B6a%a6, t6e ealityR ya6 sa6, 6o is su6R na, does notR %inasyati, get destroyedR 6en sar%esu

&6utesu, all &eings, &eginning "rom Bra6maR nasyatsu, get destroyed.

-lease re"er B.. C.1C#20 to understand proess o" reation.

Page 714 of 400



Understanding Advaita - 2 /ra!mans = 8o /ra!mans = 8o levels of t!e unmenifested

Concepts of Advaita in Shastras

Brahman

Br. p # II#iii#$ 86e "orm o" t6at ]&eingO is as "ollos$ li+e a lot6 dyed it6 turmeri, or li+e grey s6eepOs ool, or

li+e t6e (sarlet) inset alled Indragopa, or li+e a tongue o" "ire, or li+e a 6ite lotus, or li+e a "las6 o" lig6tning.

@e 6o +nos it as su6 attains splendour li+e a "las6 o" lig6tning. 8ow therefore the descri!tion -of

rah$an* E8ot this, not thisB. ecause there is no other and $ore a!!ro!riate descri!tion than this E8ot

thisB. /o Its name$ ]86e 8rut6 o" trut6O. 86e %ital "ore is trut6, and It is t6e 8rut6 o" t6at.

86e sel", de%oid o" sinsj (66andogya panis6ad C.=.1.),

Y86e Bra6man t6at is immediate and diretj (Bri6ad Aranya+a panis6ad 3.4.1.),

Y86at 6i6 is &eyond 6unger and t6irstP (Bri6ad Aranya+a panis6ad 3.'.1.),

L/ot#t6is, not#t6isj (Bri6ad Aranya+a panis6ad 2.3..),

Y/eit6er gross nor su&tleP (Bri6ad Aranya+a panis6ad 3.C.C.),

L86is :el" is not#t6isP (Bri6ad Aranya+a panis6ad 3.9.2.),

YIt is t6e :eer Itsel" unseenP (Bri6ad Aranya+a panis6ad 3.C.11.),

LFnoledge#Blissj (Bri6ad Aranya+a panis6ad slo+a =, unter 3.9.2=.),

Y>7istene#Fnoledge#In"initeP (8aittiriya panis6ad 2.1.),

LImperepti&le, &odilessP (8aittiriya panis6ad 2.=.),

L86at great un&orn :el"j (Bri6ad Aranya+a panis6ad 4.4.22.),

L*it6out t6e %ital "ore and t6e mindP (unda+a panis6ad 2.1.2.),

Ln&orn, omprising t6e interior and e7teriorP (unda+a panis6ad 2.1.2.),

Lonsisting o" +noledge onlyP (Bri6ad Aranya+a panis6ad 2.4.12.),

Page 71& of 400



Understanding Advaita - /ra!man

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.

Page 71' of 400



Understanding Advaita - Sna.e-ro"e eam"le in inor u"anis!ads

:na+e ope e7ample is not "ound in 10 priniple upanis6ad, &ut it is "ound in many minor upanis6ads and in

&6Aga%at -rA/a (:rimad B6aga%atam)

Snake+ro!e ana"o& in 7inor :!anishads

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 stir#less rope. # Atma panis6ad

V.=#9C. *6en t6e &lueness o" t6e s+y really e7ists in it, t6en t6e uni%erse really is. *6en t6e sil%er in mot6er#o"

pearl an &e used in ma+ing an ornament, 6en a man is &itten &y (t6e oneption o") a sna+e in a rope,...L # 8eo

Bindu panis6ad

IV#10. (86e 6ole orld) is superimposed on t6e supreme eality, t6e round, as t6e sna+e is on t6e rope. /o

uriosity is aroused as regards t6ese superimposed onders.# Annapurna panis6ad

=9. !i+e t6e oneption o" t6e sna+e in a rope, so t6e idea o" t6e release "rom li"e and :amsara is t6e delusion o"

time. # Goga Fundalini panis6ad

14. (2') Ignorane is t6e illusory +noledge li+e t6at o" t6e sna+e in t6e rope o" Bra6man t6at is All in all, all#

per%asi%e and non#dual. (86is illusory +noledge) is assoiated it6 a plurality o" sel%es &ased on t6e plurality o"

t6e adunts o" &ondage and li&eration, %iK.R stations in li"e, astes, men, omen, t6e immo&iles, man+ind, (loer)animals and gods. # /irAlam&a upanis6ad

Snake+ro!e ana"o& in hAavat ):rA8a

: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.

MAyA and *nrea$ity of the or$d

ow eeva is created & association of )rakriti with rah$an *

Page 71( of 400





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

Page 71) of 400



Understanding Advaita - 8o 9evels of 8rut!

6at, 6at s6ould one tou6 and t6roug6 6at, 6at s6ould one +no and t6roug6 6at < 86roug6 6at s6ould

one +no t6at oing to 6i6 all t6is is +non < 86is sel" is 86at 6i6 6as &een desri&ed as ]/ot t6is, /ot t6isO.

It is imperepti&le, "or It is ne%er perei%edR undeaying, "or It ne%er deaysR unatta6ed, "or It is ne%er atta6edR

un"ettered it ne%er "eels pain, and ne%er su""ers inury. 86roug6 6at, aitreyi, s6ould one +no t6e

Fnoer < :o you 6a%e got t6e instrution, aitreyi. 86is mu6 indeed is (t6e means o") immortality, my dear.:aying t6is Gana%al+ya le"t.

:oure

B6aga%an in ita says

अ8वभd% 5 भW 8वभdनमव 5 *.7म ,mभWभ] 5 @Cय% YनसZण /भ8वZण 5mm13.1=mm

13.1= And t6e Fnoa&le, t6oug6 undi%ided, appears to &e e7isting as di%ided in all &eings, and It is t6e sustainer

o" all &eings as also t6e de%ourer and originator.

:ure t6e le%els are imaginary, or t6ey do not e7ist, &ut "or 6om< # t6e one 6o is rooted in Bra6man.

wo <eve"s of ruth in Yoa Schoo"

8o le%els o" trut6s is not only aepted &y :6ruti#s, &ut it is aepted &y dualist s6ools li+e -atanali Goga :utra

क] 7 /न `म°य` द(यस=णतव ,_ q HH q

2.22 86oug6 t6e o&et o" e7periene &eomes unreal to 6im 6o 6as rea6ed t6e state o" li&eration, it remains

real to all ot6er &eings.

-.G.:. &y :ami -ra&6a%ananda o" ama+ris6na As6ram, -age 90

Anot6er translation.

2.22 or t6e one 6o 6as attained t6e goal bo" li&eration, t6e seenc disappears byet, t6e seenc is not destroyed

&eause o" it?s ommon uni%ersality.

+rta J done

art6an J purpose, goal

prati J toards, "or

na:ta J destroyed

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http://www.astrojyoti.com/brihadaranyakaupanishad2-6.htm

http://www.astrojyoti.com/brihadaranyakaupanishad2-6.htm




api J e%en t6oug6

ana:8am J not destroyed

tad J t6atanya J ot6er

sAd6Ara/at%At J &eause o", due to ommonality, uni%ersality

Friya Goga :utras o" -atanali and t6e :idd6as &y ars6al o%indan, -age, C

86e aut6or 6as also onneted it it6 86irumandiram.

;i%a is aepted at empirial le%el, &ut at t6e same time, one is eduated t6at you rongly t6in+ o" yoursel" as

?;i%a?.

Again, Bra6man is not deluded, it A-->A: 8 B> deluded.

I" e aept t6at Bra6man B>>s ;IVA t6en e %iolate s6ruti, 6i6 says, B 2.20.

"य नŸय व कदन5 #(य% भWतव भ8व व भWय)mअ" नतय) !;य% -ण 0(य 0(यम !Fmm2.20mm

2.20 /e%er is t6is ne &orn, and ne%er does It dieR nor is it t6at 6a%ing ome to e7ist, It ill again ease to &e. 86is

ne is &irt6less, eternal, undeaying, anientR It is not +illed 6en t6e &ody is +illed.

I" e ta+e B 2.20 into onte7t, t6en t6eory o" t6e orld &eing reated ould means t6at one t6ere as no

reation and t6en it is reated. 86e one 6i6 6as &irt6, also 6as deat6.

Sat&a

/o t6e de"inition o" satya and asatya is also not mine. 86ey are gi%en &y B6aga%an in B 2.1

स 8वJ भव भव 8वJ स)m

Œ ŒŒUभय 8- _`;(.तवय.tवदन!नभ mm2.1mm

2.1 /f the unrea" there is no einR the rea" has no non+eistence. But t6e nature o" &ot6 t6ese, indeed, 6as

&een realiKed &y t6e seers o" 8rut6.

Page 720 of 400




:o 6i6 is true, t6e orld is reated and 6ene i%a#s ere one reated<

or time &eing, e an o%erloo+ t6e ommentaries &y a6arya#s.

In plain ords,

sat&a is de"ined as t6e one 6i6 6as / //#>YI:8>/> is permanent, un6anging, undeaying, et ...

asat&a means t6at 6i6 6as / >YI:8>/> A8 A/G 8I>

@ene e annot ta+e t6is orld, 6i6 onstantly 6ange, t6is &ody, 6i6 onstantly 6ange as satya. It %oids

t6e de"inition o" satya, aording Ad%aita tenet.

86e trut6 is one, 6ene t6e only t6ing t6at 5uali"ies to &e alled as real (satya) is Bra6man ( :atyam ;nanam

anantam Bra6ma # 8ai. p. 2.1.1)

At no cost we can afford to vio"ate the definitions of rea" and unrea".

@ene e 6a%e to tag t6is e7periene as somet6ing di""erent t6an t6e to. Adi :6an+ara alled t6is mit6yA, 6i6

in simple ords an mean # 8emporary.

ita 6ersel" says t6at same a&out t6e orld in B C.1'

86e only t6ing is e ta+e e%eryt6ing t6at is 6anging, mo%ing, et as mit6yA, 6ene e%en su&tle orlds li+e

6ea%en, et also "all under t6is ategory.

urt6er Fat6a p. says

1#II#10. I +no t6at t6e treasure is impermanent, "or t6at 6i6 is constant cannot e reached & thins which

are not constant.

%ivan M#kta and Videha M#kta in Te+o Bind# *"anishad

6apter 4 o" 8eo Bindu panis6ad is dediated to ;i%an mu+ta and Vide6a mu+ta

ivan 7ukta

Fumara as+ed t6e great !ord$ P-lease e7plain to me t6e nature o" ;i%anmu+ti (em&odied sal%ation) and

Vide6amu+ti (disem&odied sal%ation).j 8o 6i6 t6e great :6i%a replied$

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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",

Page 722 of 400




not6ing &elonging to you or to me, neit6er you nor I, and neit6er old age nor yout6 nor man6oodR &ut I am

ertainly Bra6man. ]I am ertainly Bra6man. I am 6it, I am 6itO.

30(&)#31. @e is said to &e a ;i%anmu+ta 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

Page 727 of 400




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

Vedanta, 6o drin+s o" t6e uie o" t6e netar o" Bra6man, 6o 6as t6e netar o" Bra6man as mediine, 6o is

de%oted to t6e uie o" t6e netar o" Bra6man, 6o is immersed in t6at uie, 6o 6as t6e &ene"ient ors6ip o"

t6e Bra6mi &liss, 6o is not satiated it6 t6e uie o" t6e netar o" Bra6man, 6o realises Bra6mi &liss, 6o

ognises t6e :6i%a &liss in Bra6mi &liss, 6o 6as t6e e""ulgene o" t6e essene o" Bra6mi &liss, 6o 6as &eome

one it6 it, 6o li%es in t6e 6ouse6old o" Bra6mi &liss, 6as mounted t6e ar o" Bra6mi &liss, 6o 6as an

impondera&le 6it &eing one it6 it, 6o is supporting (all), &eing "ull o" it, 6o assoiates it6 me 6a%ing it, 6o

stays in Atman 6a%ing t6at &liss and 6o t6in+s$ ]All t6is is o" t6e nature o" Atman, t6ere is not6ing else &eside

Atman, all is Atman, I am Atman, t6e great Atman, t6e supreme Atman and Atman o" t6e "orm o" &lissO.

3#C(a). @e 6o t6in+s$ ]y nature is "ull, I am t6e great Atman, I am t6e all#ontented and t6e permanent

Atman. I am t6e Atman per%ading t6e 6eart o" all, 6i6 is not stained &y anyt6ing, &ut 6i6 6as no AtmanR I am

t6e Atman 6ose nature is 6angeless, I am t6e 5uiesent AtmanR and I am t6e many AtmanO. @e 6o does not

t6in+ t6is is ;i%atma and t6at is -aramatma, 6ose Atman is o" t6e nature o" t6e emanipated and t6e non#

emanipated, &ut it6out emanipation or &ondage, 6ose Atman is o" t6e nature o" t6e dual and t6e non#dual

one, &ut it6out duality and non#dualityR 6ose Atman is o" t6e nature o" t6e All and t6e non#All, &ut it6out

t6emR 6ose Atman is o" t6e nature o" t6e 6appiness arising "rom o&ets o&tained and enoyed, &ut it6out itR

and 6o is de%oid o" any :an+alpa su6 a man is a Vide6amu+ta.

C(&)#=9. @e 6ose Atman is partless, stainless, enlig6tened, -urus6a, it6out &liss, et., o" t6e nature o" t6e

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

Page 724 of 400




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

attain Vide6amu+tij.

86us ends t6e "ourt6 6apter.

Aum

<m S!ri #anes!aa Nama! == <m S!ri #uru S!aranam == <m S!ri ama.ris!na S!aranam == <m S!ri amanaa!ars!i S!aranam == <m S!ri Adi S!an.ara S!aranam == <m S!ri Paramatmane Nama!

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Understanding Advaita - Questioning Aut!enticit of or.s attributed to Adi S!an.ara

Duestioning Aut6entiity o" or+s attri&uted to Adi

:6an+araGetaH

Are a$$ the orks attri#ted to Adi Shankara Bhaavad"ad at#a$$y hisom"ositions

86ere are many or+s attri&uted to Adi :6an+ara. any eastern and estern s6olars 6a%e raised t6eir onerns

a&out t6e or+s 6i6 are attri&uted to Adi :6an+ara are atually omposed &y t6e great a6arya. :6ort li"e span

o" 32 years may &e one o" t6e reasons to 5uestion more t6an 400 or+s attri&uted to Adi :6an+ara. It may &e

true t6at not all or+s attri&uted to Adi :6an+ara are atually ritten &y 6im, &ut &y later a6aryas 6o 6old 6is

name. 86e 5uestion a&out aut6entiity is mostly raised &y estern s6olars 6o do not generally meditate. and

6ene do not 6a%e inner %ision. Alt6oug6 it may loo+ li+e a6arya may not 6a%e ritten all or+s &y 6imsel", 6is

disiples must 6a%e noted t6em 6en a6arya spontaneously omposed t6em. @ymns, stotras, stutis, et are not

%oluminous or+s. *esterners may not 6a%e any 6idden moti%es, &ut resear6ers, &y nature, are e7tro%ert unless

t6ey are :el" ealiKed. An e7tro%ert person 6o &elie%es in logial reasoning annot imagine somet6ing t6at t6eir

mind annot ompre6end, nor t6ey an aept t6ings t6at do not seem to &e pratially possi&le, omparing t6eir

a&ility and t6e e7traordinary e""ort and time needed to ompose t6ose 6ymms. enuine en5uiry is elome.

It is not in my apaity to "ind t6e trut6 &e6ind t6e aut6entiity o" or+s attri&uted to Adi :6an+ara. 86is page is

reated to +no t6e reasons &e6ind su6 dou&ts, so t6at at least e an understand t6e &asis on 6i6 t6e dou&t

is reated. Attempts are made to gi%e simple logial e7planation in support o" or+s attri&uted to our a6arya Adi

:6an+ara B6aga%adpada.

nusual apaity o" intense mental onentration o" ealiKed :aints andIntuiti%e Fnoledge

*e 6a%e e7amples o" great a6aryas li+e :riam :6arma A6arya o" ayatri -ari%ar, 6o rote ommentariesand translated ita, 10C upanis6ads and Bra6ma :utra, along it6 ot6er independent or+s. :riram :6arma

A6arya is respeted &y Farpatri :ami, :6anara6arya o" ;os6i at6. *e 6a%e :AyanA6arya, 6o rote

ommentaries on all ' %eda#s (s6u+la and Fris6na Gaur%eda as to). *e 6a%e panis6ad Bra6mayogin 6o rote

ommentaries on 10C upanis6ads o" u+ti+a panis6ad, along it6 many independent or+s, riting more t6an

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4'000 grant6a#s. :rimad A6andra omposed Atma :idd6i in ust 90 minutes.

:tate o" :el" ealiKation gi%es one unlimited poer and not6ing is una6ie%a&le "or su6 a person as 6e is one

it6 t6e soure "rom 6i6 e%eryt6ing gets poer. 86is state annot &e imagined &y e7tro%ert mind, 6ene t6ey

annot ompre6end t6e poer 6i6 realiKed saints possess. !ord Budd6a and ;esus 6rist 6ere e7ellent

6ealers. A lady got ured ust &y tou6ing a lot6 ore &y ;esus 6rist. *e 6a%e a6a%atar Ba&ai, a deat6less

saint, Ag6ori Fenaram, a men 6o 6ad ontrol o" pan6 ma6a&6utas. *e 6a%e :ant ;nanes6ar (yanes6%ar)

6o made a &u""alo to sing B6aga%at -urana. 86oug6 all ountries 6a%e produed many great men, our ountry

6as uni5ue ri6 6eritage o" many su6 men o" e7traordinary poer. It is said t6at >instein used only 10 • o" 6is

&rain.

a6a%atar Ba&ai

It is ell +non t6roug6 Auto&iograp6y o" a Gogi, &y -aram6ansa Gogananda t6at a6a%atar Ba&ai is more t6an

1C00 years old and 6as trans"ormed 6is entire &ody into lig6t. Ba&ai 6as on5uered deat6. @e is an e7ample o"6at mind is apa&le o".

:ami Vi%e+ananda

:ami Vi%e+ananda 6ad unusual apaity o" intense mental onentration and "olloed :trit Bra6ma6arya

@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.

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Understanding Advaita - Sami Vive.ananda

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.

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:ri Auro&indo

:ri Auro&indo one said # t6at realiKed people do not need to t6in+, as ordinary "ol+s do # t6ere is no mental

ati%ity in%ol%ed "or t6em. All t6eir +noledge is intuiti%e, it omes don diretly it6out e""ort. 86at is 6o :ri

Auro&indo rote 6is maor or+s. In "at :ri Auro&indo 6as spei"ially said t6at 6en t6e mind omes in t6e

middle it ruins t6e tas+.

LIn riting also t6oug6ts may not pass t6roug6 t6e mind at all. *6ile I as riting "or t6e Bande ataram, t6ey

didn?t pass t6roug6 t6e mindR t6ey eit6er ame diretly to t6e pen and I didn?t +no &e"ore6and 6at I as

riting or t6ey ame ust li+e t6at (gesture "rom 6ead donards). :ometimes t6ey passed t6roug6 t6e mind

6i6 as 5uite passi%e. I" t6e mind ta+es part t6en t6e 6ole t6ing gets spoiled. In poetry it is t6e ati%ity o" t6e

mind t6at meddles.L

:oure$ 8al+s it6 :ri Auro&indo Volume 2 , page '=2

Valmi+i

*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

ama+ris6na as great men.

:ri amana a6ars6i

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Understanding Advaita - Sri amana a!ars!i

It is ell +non t6at :ri amana a6ars6i as not a sans+rit s6olar. But 6en 6e translated pades6a

:aram(pades6 :ar) into :ans+rit, e%eryone as surprised it6 t6e aurate translation and it6 poeti &eauty.

:imilarly 6is ?"orty %erses on reality? and ?*6o Am I? are mu6 appreiated and re%ered &y ad%aitins.

Fan6i -arama6arya send -aul Brunton, 6o ame to India in sear6 o" "ully realiKed saint, to :ri amana

a6ars6i.

Adi :6an+ara

Adi :6an+ara as one o" t6e &rig6test o" t6e &rig6t. @e learned to spea+ sans+rit 6en 6e as one year old,

learned to rite 6en 6e as 2 years old, mastered %eda#s 6en 6e as C years old. n t6e ot6er 6and. *e +no

"rom ad6a%iya ig%iay, t6at Adi :6an+ara at %ery tender age, &e"ore ta+ing sanyas, 6anged ourse o" ri%er

-urna &y in%o+ing 6er. @e also stored "lood ater o" ri%er in 6is +amandala. I am not arguing t6at all or+s

attri&uted to Adi :6an+ara are atually omposed &y 6im. I ust ant to ma+e a point t6at great saints an do

or+ 6i6 are normally not possi&le &y laymen.

rom t6e a&o%e e7amples, e an onlude t6at &y t6e grae o" od, one an aomplis6 tas+ 6i6 are normally

not possi&le. :o 6en Adi :6an+ara 6anges 6is style o" riting and 6is approa6, it is &eause o" t6e grae o"

od t6at 6e an 6ange 6is style o" riting.

-oet and -rea6er

A prea6er 6as to prea6 and de"end a dotrine t6at 6e is pratiing and prea6ing. But t6is is not t6e ase it6 a

poet. -oet is not &ound &y any p6ilosop6y. A -oet ill use all 6is imagination and 6is art to sing glory o"

-aramatman says Fan6i -arama6arya.

86ere are to types o" or+s &y Adi :6an+ara

1. As a prea6er

2. As a poet

As a prea6er, 6e rote B6as6yas on prast6antrayi, and one some ot6er s6astras. :ine Ad%aita is di""iult to

understand and pratie, and Adi :6an+ara al+ed lengt6 and &reat6 o" India -rea6ing Ad%aita, 6e 6ad to

onnet day#2#day ati%ities it6 ad%aita and at t6e same time e7plain onepts o" ad%aita in simple ay, so t6at

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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

to Adi :6an+ara B6aga%adpada

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Understanding Advaita - et!ods of evaluation for determining aut!enticit

Methods of eva$#ation for determinin a#thentiity

86ere are ertain parameters and rules aording to 6i6 or+s are tested. 86ere are t6ree types o" or+s

• ommentaries H :u&#ommentaries

• Independent 6ymms, stutis and strotras, 6i6 inludes t6ose related to 6is &iograp6y.

• -ra+ara/a rant6s

et6ods o" e%aluation mostly inlude

• olop6on (Introdution to a 6apter e.g. intro o" di""erent 6apters in ita B6A:ya)

• *riting style, 6anda, eter, 8erminology, rammar, et used

• :u&#ommentaries &y "amous suessors o" Ad%aita tradition iting re"erene o" 6is or+s. >.g. :idd6anta

&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

u+ti Vi%e+a o" Vidyaranya :ami.

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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

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Understanding Advaita - 5ommentaries Aut!enticit Doubtful

2. B6A:ya on :%eta:%atara panis6ad

3. B6A:ya on ttara 8apaniya panis6ad

-6ilosop6ial *or+s$ onsidered Aut6enti

1. pades6a :a6asri (&eause itOs onept mat6es Bra6masutra and aata %ada)

2. Atma Bod6 # ommentary (8i+a) &y :ami ad6usudan :aras%ati, 6ene aut6enti.

3. Vi%e+a 6udamani ommentary &y :ri 6andras6e+ara B6arati, :6an+ara6arya o" :ringeri, 6ene

on"irmed

4. VA+ya Vritti

e%otional and t6er *or+s$ onsidered Aut6enti

1. a+s6inamurti :totra, ommentary named anasollasa &y :ures6ara6arya

2. :i%a -an6A+s6ara stotram # ommentary &y -admapadA6Arya3. Fana+ad6ara :totram # rom ad6a%iya :6an+ara ig%iay, Adi :6an+ara omposed it 6en 6e %isited

poor "amily "or alms. Fana+ means gold. :totra goes to !a7mi ata

4. :i%Ananada !a6iri # "rom ad6a%iya :6an+ara ig%iay, Adi :6an+ara omposed it 6en 6e %isited in :ri

:ailam along it6 6is disiples.

'. :aundarya !a6iri (ommentary o" 6andras6e+6arendra :aras%ati o" Fan6i mat6 (some onsider only 41

%erses as aut6enti. 8otal %erses are 100)

. anis6a -an6a+am on"irmed &y Fan6i -aram6arya # "rom ad6a%iya :6an+ara ig%iay, omposed

6en Adi :6an+ara met !ord :6i%a

=. pades6a -an6a+ama H :opana -an6a+am "rom ad6a%iya :6an+ara ig%iay, "inal Instrutions &y

Adi :6an+ara on"irmed &y Fan6i -arama6arya

C. :i%apadadi +esanta stotram # @istorially %eri"ied &y FAn6i at6

9. :i%a+esadi padanta stotram # @istorially %eri"ied &y FAn6i at610./ir%ana s6at8a+am H Atma:6a8a+am) # similar to 6is ore tea6ings

11.mAyA -an6a+am # similar to 6is ore tea6ings.12.Faupina -an6a+am

Page 774 of 400




13.B6aa#o%indam # :tresses on VairAgya and :urrender to :6ri @ari

14.uru#as8a+ama (gur%A:68a+am) # 6ymn ediated to glory o" uru. >%en i" one 6as a6ie%ed e%eryt6ing

in t6is orld, it6out surrendering to uru, one a6ie%es not6ing

1'.uru -adu+a :totram # 6ymn dediated to lory o" uru

1.B6A%anA#A:68a+am (B6A%anA:68a+am)

1=.Annapurna stotra

1C.Visnu :at#padi (si7 %erses on Vis6nu)

19.anga :totra

20.e%ya#aparAd6a (e%yaparAd6a) Fs6amApana stotra

21.Ved :ara :i%a :totra # :6i%a as an essene o" Vedas)

22.:i%anAmAlya:68a+am

23.:i%a#aparAd6a (:i%aparAd6a) Fs6amApana :totra

24.%Adasa manari+A stotra

-6ilosop6ial *or+s$ Aut6entiity dou&t"ul

*6ile t6ese are aepted &y estern s6olars, t6ey disard some popular or+s li+e

1. 8at%a Bod6 # Basi 8e7t, onsidered %ery important

2. Aparo+s6Anu&6uti # Basi 8e7t, important

3. -ras6nottara atnamali+a # Basi important te7t, in simple and s6ort D E A "ormat

4. -ani+ara/a # Important or+, dealing it6 reation and Ad%aita

e%otional and *or+s$ Aut6entiity dou&t"ul

1. /irgu/a mAnas pa

2. :i%a mAnas pa

3. :u&ramanya B6uangam # entioned &y FAn6i -aramAArya

4. >+as6lo+i

'. anes6 -an6ratnam. anes6 B6uangam # entioned &y FAn6i -aramAArya

=. and many more ...

any ot6er popular or+s are not inluded in t6e list o" aut6enti or+s &y estern s6olars and non#ad%aitins.

Page 77& of 400



Understanding Advaita - Devotional and >or.s Aut!enticit doubtful

Vani Vilas -ress 6as pu&lis6ed omplete *or+s o" :ri Adi :6an+ara6arya? in 1910, under t6e guidane o"

:6ringeri :6an+ara6arya. Ad%aita#%edanta.org 6as listed t6em 6ere

""iial e&site o" Fa6i Fama+oti at6, .+ama+oti.org lists some more or+s. 86ey an &e"ound 6ere and 6ere.

It inludes anes6 B6uangam and anes6 -an6aratna

*e "ind it 6ere upon 6istorial "at t6e reation o"

L:i%apadadi#+esanta stotramL and L:i%a+esadi#padanta stotramL and :aundarya la6iri

Duote$

:an+ara?s yatra to Failasa, t6e a&ode o" !ord :i%a, is one o" t6e most nota&le e%ents in t6e 6istory o" t6e A6arya.

uring t6e ourse o" 6is peregrination in t6e @imalayan region, :an+ara6arya desired to 6a%e dars6an o" :ri

-arames%ara 6a%ing 6is a&ode in Failas. :an+ara managed to rea6 Failas 5ui+ly &eause o" @is yogi poer. @e

6ad dars6an o" !ord -arames%ara and e%i -ar%ati. Aording to tradition, :an+ara adored -arames%ara &y

singing to 6ymns, +non as L:i%apadadi#+esanta stotramL and L:i%a+esadi#padanta stotramL. Immensely

pleased it6 :an+ara?s prayers, -arames%ara &lessed :an+ara, presented 6im it6 "i%e sp6ati+a (rystal) lingas

and instruted 6im to arrange "or t6e ors6ip o" t6e lingas "or t6e sa+e o" t6e el"are o" t6e uni%erse, indiating

also t6e mode o" ors6ip.)ara$esvara a"so handed over to Sankara the !a"$+"eaf $anuscri!t of

Soundar&a <ahari, 6i6 is noted as :i%a?s on 6ymn in praise o" t6e -arasa+ti.

;ro$ avai"a"e iora!hica" infor$ation, it is "earnt that Sankarachar&a !"aced one of the five s!hatika

"inas ot at ai"as and ke!t the Yoa <ina for his own !ersona" worshi! and that of his successors at

anchi.

B6aga%atpada :an+ara got Fan6i ity remodeled and also aused t6e reonstrution o" t6e t6ree prinipal

temples o" Fan6i, %iK., t6e temples o" Sri ka$ranatha (a "orm o" :6i%a) , 9evi a$akshi (:ri Gantra H :6a+ta) H

antra :ad6ana JJN tantra) and Sri Varadaraa (a "orm o" %is6nu) it6 t6e assistane o" aasena, ruler o"

Fan6i. :an+ara onserated t6e :ri6a+ra &e"ore e%i Fama+s6i and t6ere&y seured @er &ounteous grae "or

de%otees 6a%ing @er dars6an.

>nd Duote

:ome or+s not mentioned 6ere are aepted &y :6ringeri at6. 86is means t6at t6e aut6enti lineage aepts

t6ese or+s.

Page 77' of 400

http://advaita-vedanta.org/texts/shankara_works.html

http://www.kamakoti.org/kamakoti/det...s%20works.html



http://www.kamakoti.org/kamakoti/det...a%20Focus.html

http://www.kamakoti.org/peeth/aboutpeetham.html

http://temple.dinamalar.com/en/new_en.php?id=578


http://en.wikipedia.org/wiki/Kamakshi




http://en.wikipedia.org/wiki/Varadharaja_Perumal_Temple


http://advaita-vedanta.org/texts/shankara_works.html


http://www.kamakoti.org/kamakoti/det...a%20Focus.html

http://www.kamakoti.org/peeth/aboutpeetham.html








'."$anation for different ritin sty$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

Page 77( of 400





Understanding Advaita - 6"lanation for different riting stle t!an /ra!ma Sutra /!ASa

t6is in a page dediated to t6is p6ilosop6y. 86ese ten upanis6ads are also mentioned as priniple upanis6ads in

u+ti+a panis6ad. t6er upanis6ads may "ous on one t6ing li+e praising one deity li+e At6ar%as6iras praising

!ord udra. t6er upanis6ads are dediated to e7plain ertain onepts li+e a+s6amali+a panis6ads, tea6ing ust6e importane o" udra+s6a &eeds,

As a $aymen, hat sho#$d I do

*e s6ould not get engaged in su6 de&ates, as e ould lose our "ait6 in s6astra#s, i" e try to &e a 6istorian or a

"at "inder. Vi%e+ 6udamani, 6ose aut6ors6ip is disputed is e7tremely important to understand ad%aita

%edanta. @ene it?s importane annot &e ruled out. /one o" t6e &asi ad%aita te7ts or none o" t6e stotras

attri&uted to Adi :6an+ara ontradit Ad%aita. I" studied it6 "ait6, t6ey all ill lead you to ore met6odology o"

neti, neti, ony 6en e are prepared "or it. >%en &6a+ti is use"ul, Goga is use"ul, t6e "inal state is sd%aita st6iti and

6ene pure ad%aita, 6i6 is a pat6 o" negation an &e applied upon maturity, under t6e guidane o" a realiKed

uru. ost people meditate on . 86ere is no need to read too many s6astras. ead only t6e ones t6at suit

your pra+ruti, in t6is ase uru is e7tremely important or t6e standard te7ts t6at all ad%aitins re"er. /ot

e%eryt6ing is needed to &e mastered "or personal spiritual progress.

!et us assume t6at :6an+ara 6aritra is not aut6enti and some %erses are added later. oes t6is ma+e t6e 6ole

6aritra "a+e< >%en ita is said to &e tempered. ur a6arya 6as not ommented on %erse 1 o" 6apter 13 (B

13.1), 6ile amanua6arya 6as ommented on t6e same %erse. I" e ta+e t6is %erse into aount total %erses in

ita ould &e =01. *e +no t6at ita 6as =00 %erses. oes t6is mena t6at 6ole ita is "a+e and interpolation< I"

e 6a%e dou&t, ust ignore t6at %erse. 86is %erse is not "ound in most %ersions o" ita, generally in opies

possessed &y Ad%aitins.

;ust rela7. !ets dump all t6e unneessary on"usion and dou&t o%er aut6ors6ip and let us ontinue our spiritual

ourney it6 "ull "ait6 and surrender. ay -aramAtmAn s6oer 6is grae and s6o us t6e rig6t pat6.

@ari

MM :6ri uru&6yo /ama6 MM

MM :6ri Adi :6an+ara B6aga%adpada :6aranam MM

MM m :6ri -aramatmane /ama6 MM

redits$ 86an+s to m+ara and ;igyAsu, mem&ers o" @indu 6arma orums

Page 77) of 400

http://hindudharmaforums.com/showthread.php?t=12089






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

C. Vis6nu -urana9. -adma -urana

10.:6i%a -urana

11.Bra6ma -urana

12./arasim6a p#-urana

13.antra panis6ad

14.Fai%alya panis6ad

1'./ayayana panis6ad

1.:%etas6%atara panis6ad

1=.Faus6ita+i (Bra6man) panis6ad

1C.Bra6ma Ganya%al+ya :mriti

19.anu :mriti

20.Atri :mriti

Page 77* of 400

http://www.scribd.com/doc/82520045/Gita-Press-Vishnu-Sahasranama-Stotra-With-Shankara-Bhashya-Hindi




Understanding Advaita - eferences 5ombined3

21.a+s6a :mriti

22.Valmi+i amayana

23.a6a&6arata24.-urus6 :u+tam

2'.-anini :utra

2.:6u+la Gaur%eda

2=.Aeitriya Aranya+a

2C.8aitariya :am6ita

29.8aitariya Bra6man

30.ig Veda

P#ranas

Sr$ No$ Name 0a"e No$

1 9inga Purana 1), 4) 2 #aruda Purana 20 7 S.anda Purana 20

4 /ri!ad Naradia Purana Narada Purana3 1$&1$10 20, 2&) & /!avis!ottara or /!avis!a Purana 71 ' +ari or +arivamsa Purana U"-Purana L, 72, BL

( Vis!nu D!arma or Vis!nu D!armotara Purana U"-Purana 7', 277$ 2'7 ) Vis!nu Purana 71 * Padma Purana 4) 10 S!iva Purana *) 11 /ra!ma Purana 170$1), )7$1(3 147, 117, 27) 12 Narasim!a U"-Purana 24& - nArAaNa3 121

8ote*

1. 86ere is no mention o" B6aga%at -urana (:rimad B6aga%atam), 6ig6ly re%ered &y Vais6na%as, 6i6 is

une7peted 6ile ommenting on Vis6nu :a6asranama. 86is may indiate t6at B6aga%at -urana mig6t &e

Page 740 of 400




ritten reently and riginal -urana mig6t &e e%i B6aga%at. :ome :6olars are o" t6e opinion t6at it

mig6t &e aut6ored &y Vopade%a.

2. 86ere is a mention o" -adma -urana. Version a%aila&le today ontains %erses on .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 are interpolation. 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 6a%e &een t6e ause o"

orruption. Bengalis o"ten replae ]%O it6 ]&O e.g. Budd6a ]Vi6ar O 6anged ]Bi6arO. ]VangaO 6anged to]BengaO, 6i6 got 6anged to ]BengalO. ]Vanga Band6uO 6anged to ]Banga Band6uO.

3. -resene o" p#-uranas li+e @ari%amsa and Vis6nu 6armottara indiates t6at p#-uranas are important

too, t6oug6 t6e aut6ors6ip is not attri&uted to Veda#Vyas or t6e aut6ors6ip is disputed li+e in ase o"

a&o%e up#puranas and e%i B6aga%at

4. :ome dou&t aut6entiity o" !inga -urana. 86ey &elie%e t6at :6i%a -urana is aut6enti and t6e main :6ai%a

-urana. @oe%er, ontrary to popular &elie", our a6arya did not 6ad same opinion. Aording to some

s6olars it is VAyu -urana, as 6istorians "ind it oldest, seond omes !inga -urana. @oe%er, to t6 &est o"

my +noledge, our a6arya 6as not ited VAyu -urana.

*"anishads

10 -riniple panis6ads 6a%e &een omitted


11 antra panis6ad o" :%etas%arata s6A+6A .11, .1C) :%. p 24 12 Eaivala U"anis!ad 1$7, 1$4, 1$&, ) .@-Shi)a/ 77, ;, 2'7

17 Naraana U"anis!ad ') not a "art of 10) u"anis!ads of u.ti.a3 &' 14 Svetas!vatara U"anis!ad $LL (7 1& Eaus!ita.i /ra!man3 U"anis!ad 177

Page 741 of 400



Understanding Advaita - Smritis

Smritis


1 /ra!ma Ba;naval.a Smriti 2( 2 anu Smriti 2* 7 Atri Smriti 1$* and 1$11 &' 4 Da.s!a Smriti 7$71 272

Ramanaya


1 Valmi.i amaana 1$)$1) 1&&

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

Mahaharata


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

of Vis!nu 1(&

Page 742 of 400




Mise$$aneo#s


1 Purus! Su.tam *) 2 Panini Sutra (4 7 S!u.la Ba;urveda 1*& 4 Aeitria Arana.a *1, 211 & 8aitaria Sam!ita 2&' ' 8aitaria /ra!man 2'7 ( ig Veda )*

8ote* -anini :utra is mentioned at least '# times, ig Veda 2#3 times.

Page 747 of 400



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

Page 744 of 400




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

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http://www.scribd.com/doc/172080888/Panchdev-Atharvashirsha-Sangrah-Gita-Press-Sanskrit-Hindi

http://www.scribd.com/doc/172080888/Panchdev-Atharvashirsha-Sangrah-Gita-Press-Sanskrit-Hindi



Understanding Advaita - Some Personal 8!oug!ts

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,

#An%hyam y!"a: pAncha rAthram )*hA: pA#hupatham thathA:

In the#e, )*hA: i# the )*ic reli"ion< #mArtha matham of later *ay#$ %t contains

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http://www.advaita-vedanta.org/series/shankara_sampradaya/sankara_sampradayam_top.htm









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$

Page 74( of 400



Understanding Advaita - 6ac! orm of #od !as Distinctive 5!aracteristics

'ah <orm of 9od has !istintive 1harateristis

ur a6arya in Br. p. B6as6ya 1.4.10 says t6at,

A"" for$s of >ods are e%ua""& !otent. #t is not that Vishnu cannot re$ove inorance and ive us nana, ut

each for$ of <ord has a distinctive characteristic.

• Bra6ma J reati%e poer # raasi, reate t6e uni%erse

• Vis6nu J preser%ati%e poer # satt%a (satt%a preser%es), responsi&ility to protet and preser%e uni%erse

• :6i%a J destrution o" orld, ego, ignorane, t6ree states o" onsiousness, tamas gu/a, matted lo+s,

t6ree eyed, t6e one 6olding trident, uma#pati, &lue t6roat, earing elep6ant s+in, et

• anes6 J emo%al o" o&stales

• urga H Am&a J :6a+ti or +undalini

• :aras%ati J Fnoledge

• !a7mi J ealt6 (material and spiritual ealt6 6i6 is +noledge)

• Fali J estrution o" demoni 5ualities

• :+anda J lord o" ar

• @anuman J B6a+ti, ourage, %alour, "ig6t against g6osts, et

• ama J aryada purus6ottam

• Fris6na J A+ars6anam iti +ris6na , Fris6na is -rem la6iri, anand la6iri, saundarya la6iri J a%e o"

attration

and so on

<ord >anesh can rant $oksha, ut his distinctive %ua"it& is to re$ove ostac"es.

Vais6na%as say t6at in :ri udram it is Vis6nu 6o is glori"ied. :ri udram s6ould &e interpreted in a ay it s6ould

&e. !et :6i%a &e :6i%a and Vis6nu &e Vis6nu. :imilar is t6e ase it6 Vis6nu :a6asra /ama and A6arya?s &6asya

on it. 86ey argue t6at :6i%a is mentioned as pure, 6i6 an &e applied to Vis6nu to, 6ene it is Vis6nu alone t6at

is praised. 86ey laim t6at :6i%a is Is6%ara &ut Vis6nu is Bra6man. 86ey do not onsider :6i%a as supreme. :u6

approa6 is not orret. Adi :6an+ara ne%er t6oug6t in t6e ay t6ey t6in+. 86e attri&ute o" ?pure one? is a

distinti%e attri&ute o" :6i%a.

>%en :6i%a 6as attri&utes 6i6 are gi%en to Vis6nu. *e "ind t6em in :6i%a :a6asranama, :6i%a At6ar%a:6irs6a

and :ri udram. Bot6 o" t6em 6a%e ommon attri&utes, &ut "e are distinti%e.

Page 74) of 400




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

!ord Vis6nu 6o 6as 4 arms it6 di""erent eapons li+e mae sudars6an 6a+ra, et.

An e7ample o" Vis6nu &eing translated or interpreted as ?All -er%ading? and not "our armed eity Vis6nu is

angal :lo+a, 6i6 is ommonly used &e"ore starting any pua or Vis6nu :a6asranama or :6i%a :6asaranama.

86is slo+a is also a part o" !ag6u a6aanapati -ua.

!R<P>=म , 8वZणम ,!न! वणम , 5भ"म ,/स( वदम , iयय , सव 8वª-!(य

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Understanding Advaita - /ut !o can attributes !ic! are generall related to S!iva be consideredas t!at of Vis!nu, one ma as.$

[u+lWm&arad6aram %i umṣṇ

[a[i %ar a 6atur&6uamṇ 1prasanna %adanam d6yWyZt

sar%a %ig6n\pa[WntayZ

*ord to *ord eaning$

:6u+la J 6ite or pureR

Am&ara J lot6 or s+yR

6aram J earingR

Vis6num J all per%ading or omnipresentR b1c

:6as6i J moon, ra&&it or 6are, o" t6e omple7ion o" ra&&itR b2cVarnam J olorR

6atur J "ourR

B6uam J s6oulder, or a ur%ed o&et, 6ene re"erene to trun+R b3c

rasanna J smiling or pleasantR

Vadanam J "aeR

6yayet J I meditate uponR

:ar%a J allR

Vig6na J o&stale or 6indrane or &lo+R

pas6antaye J remo%e or a&ate or pai"y.

eaning$ I meditate upon t6e !ord anes6a 6o is lad in 6ite garment (d6oti), 6o is per%ading, 6o is as

&rig6t olored as oon, 6o 6as a smiling "ae, 6a%ing "our s6oulders (or 6ands), and 6o is t6e remo%er o"

o&stales.

8ote* 86e a&o%e %erse an go to Vis6nu#i as it ontains t6e ord Vis6nu. @oe%er, it is ustomary to in%o+e

anes6a#i, 6ose distinti%e 5uality is to remo%e o&stales.

b1c Vis6nu is ta+en as ommon noun. Vis6nu means t6e all per%ading.

b2c 86e ord ?:6as6i? means ra&&it, sine you see a s6ape o" ra&&it in t6e moon. ar+ :pots in moon mean t6at

t6e omple7ion is not pure 6ite &ut, I t6in+, it is smo+y#grey olour. 86is olour is related to anes6a.

anes6a i is also alled as d6mra%ar/a 6i6 is smo+e#olored#gray. @e is also alled +r:/apingA+:a # t6e one

it6 dar+ &lueH&la+ Q reddis6 &ron Q eyes(W+ a) 86us &eing reogiKed as t6e ne it6 dar+ &ronHreddis6ṣ

eyes.

Page 7&0 of 400




@oe%er ?sasi? ould also point to Vis6nu as in B 10.21, t6e !ord says, ?o" /a+s6atra, I am moon?. @oe%er, in

ita it is said, ?I am oon?, 6ile in t6is %erse, it is said, ?:asi %ar/am? and not ust ?:asi?.

Any one o" Vis6nu or anes6a ould &e in%o+ed &y t6is mantra.

b3c ?B6ua? generally means 6ands, &ut it also means ur%ed, 6i6 resem&les to trun+.

86e mudgala purW a (aṇ upapurW aṇ ) lists out 32 names o" [r‡ ga e[a#i. ne alled out is d%ia ga apati.ṇ ṇ *6en I

"irst loo+ed I said, t6is is tie &orn (d%ia), so most li+ely 2 6eads ill &e depited o" ga e[a. Get to my surpriseṇ

d%ia ga apati is alled out as 4#6eaded.ṇ

@ene t6e onnetion &a+ to atur&6ua 6ere &6ua is also de"ined as an elep6ant trun+. *it6 4 6eads, d%ia1

ga apati also 6as 4 trun+s. It ( t6e 4 6eads) also sym&oliKes &ra6mW. I do not 6a%e t6e mudgala purW a in sa s+ tṇ ṇ 2 ṛ

to 6e+ t6e ords , yet t6e 2 &oo+s in my possession almost read t6e same$

our#6eaded d%ia ga apati, ?t6e tie#&orn?, is moon#li+e in olor. @olding a noose, a goad, an ola lea" sripture,ṇ

a sta"", ater %essel and a 6is apa &eads, @e reminds one and all o" t6e urgeny "or disiplined stri%ing

Adapted "rom 1, 2 (ue redits to respeted original aut6ors).

*rong interpretation o" Adi :6an+ara B6aga%adpada?s ommentary leads toerroneous onlusion

/on#ad%aitins, partiularly Vais6na%as, ause Adi :6an+ara and ad%aita "or "ored translations and implied

meaning.

-eople tal+ a&out de%a supremay and denigrate one od &elo ot6er. ue to rong interpretation, seeds o"

superiority and in"eriority are son "rom t6e %ery s6astras 6i6 tea6 us to renoune ego XXX :ame people tal+

a&out e5uality and unity.

Vais6na%as t6in+ Is6%ara and Bra6man are not e5ual. 86ey also t6in+ Bra6man is person it6 attri&utes and go

on to interpret Adi :6an+ara?s ommentary on t6is &asis and in t6is proess t6ey %iolate s6ruti and Adi :6an+ara?s

p6ilosop6y, 6i6 ultimately leads to aata %ada, as passed on to and passed &y audapada6arya. #shvara has 6u!adhis. h& are the& ca""ed u!adhisC

rah$an is attriute"ess, cannot e descried, $ind and senses return efore reachin it. he& think it is

a !erson, that too fro$ Advaita )/V KKK

Page 7&1 of 400

http://en.wikipedia.org/wiki/Purana#Upapurana


http://vulimiridevotion.blogspot.in/2011/03/meaning-of-ganesha-shloka.html


http://www.hindudharmaforums.com/showthread.php?t=5011







Understanding Advaita - >rong inter"retation of Adi S!an.ara /!agavad"ada?s commentar leadsto erroneous conclusion

here is no %uestion of e%uatin an&thin with rah$an, as to e%uate one needs to know oth, oect

that is to e e%uated and the reference aainst which it is e%uated. ence such e%uation vio"ates shruti.

As we a"read& know the traditiona" teachin as tauht & our achar&a Shankara haava!ada is

adh&Aro!a A!avAda, which is technica""& "eads to aata vada.

I" e 6a%e a loo+ at ad6yAsa B6A:yam, an intro to :ArIri+a imimAmsA (Bra6ma :tra), it tal+s a&out a%idya, it ?s

reason and remo%al o" a%idya. A6arya says t6at a%idyA is ad6yAsa, superimposition o" non#sel" upon :el"

(Atman), 6at is le"t is pure Fnoledge i.e. %idyA meaning t6e e7periene o" Bra6man (not as separate entity).

86ere is no mention in 6is intro t6at t6e purpose is to esta&lis6 Vis6nu as Bra6man or gi%e supreme status to

Vis6nu or any "orm o" od.

*e an "ind ad6yAsa B6A:ya 6ere (6tml # ad%aita#%edanta.org), 6ere (pd" o" 6tml at sri&d) and 6ere (pd" atsri&d# ommentary &y :ami 6am&6irananda)

It an &e sa"ely onluded t6at due to erroneous met6ods and rong interpretation o" Adi :6ana+ara? s B6asyas,

t6eir laim t6at Adi :6an+ara as a Vais6na% and 6e only e5uated Vis6nu as supreme Bra6man is a "alse laim.

>arlier e 6ad said t6at Vais6na%as on &asis o" Adi :6an+ara?s B6A:ya#s laim t6at Adi :6an+ara prea6ed

Vais6na%ism and did not ga%e t6e status o" Bra6man to :6i%a. !et us no ta+e a loo+ at some %erses and Adi

:6an+ara?s ommentaries on ita, Fena p. and Vis6nu :a6asranama.

/ord Shiva and Maa Parvati is Ishvara says Adi Shankara in 6ena *"anishad

In Fena p. B6asya, 3.12 (ita -ress, ora+6pur (@indi))

In pada &6asya, it is said (in 6indi), UमA8-*ण # ?#व!=3ण# UमA- 8वJदव# "urt6er it says, +noledge (%idya) is

t6e most auspiious (!भयम ), as +noledge is t6e most auspiious.

In %a+ya#&6asya, it ontains t6e ord 0मव# . t6ere is a statement (in 6indi)

व0 सवद Uस सवC ईक स7 वम 0# 0R अ) Uस Cम सम7 0र# # ...

It an &e onluded t6at

• ma, @aima%ati means aa -ar%ati, onsort o" !ord :6i%a

• :6e appears in t6e "orm o" lady and s6e is o" t6e "orm o" %idya (%idya#s%arupa)

Page 7&2 of 400
















• :6e +nos t6e trut6 (later s6e tells t6e trut6 t6at t6is as &ra6man 6o %anis6ed)

• 8o stay it6 sar%aGa Is6%ara means to &e it6 !ord :6i%a ##N Fnoledge stays it6 !ord. 86ey &ot6

annot &e separated. ;nana#s%arupa.

•

86oug6 Adi :6an+ara 6as not used t6e ord ?:6i%a? or ?udra?, 6e 6as made re"erene to !ord :6i%a

Again, :ine :6i%a is Bra6man real nature is "ormless, 6i6 is s6on 6ere &y saying t6at ## Fnoledge appeared

in t6e "orm o" a !ady (aa -ar%ati). It as ego 6i6 as not alloing Indra to see Is6%ara. :ine t6e inident is in

dramati "orm, 6ene t6e ord ?seeing? is used. 86e ord dars6an, t6oug6 generally is ta+en as ?seeing? atually

means ?to +no? and t6e ord Is6%ara in t6is onte7t, ?o" +noledge appearing in "orm o" a lady? an &e ta+en as

Bra6man. @ere 6umiliation means remo%al o" ego, 6i6 6appened to Indra, Agni and Vayu de%a(s)

It an &e onluded t6at Vis6nu, :6i%a and -ar%ati (Adi :6a+ti) are one and t6e same.

/ord Shiva is Atman, Brahman and Paramatma, the s#"reme Se$f says AdiShankara in 9ita

U-'`;म( 5 भ भd म0)m-मतमन 5eयd द0;*.म(-A) -)mm13.23mm


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.


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

t6e Fnoer o" t6e "ield? (2), 6as &een e7plained and onlude.

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Understanding Advaita - 9ord S!iva is Atman, /ra!man and Paramatma, t!e su"reme Self sasAdi S!an.ara in #ita


... म0), सवतमतव , .व(TतवK5 म0 , ईs 6न म0)m -मतम , द0दF% >“iय(% /तयरतमतवक*4-म , अ8वJय -म) U-' ]तवBद<$ण) Gतम 6न -मतमm ?स;() -मतम ? 6तय !•द 5 अ8- Ud)कन7) शom Rव असo < अ*.म , द0 -A) -) अXयd ,, ?U[म) -A.तव(य) -मतमतयद™) (र# 1'm1=)? 6न य)व^यमण)mm?$TC% 58- म% 8व8\ (र# 13m2)? 6न U-(य.) Xय|यय U-स%™s , म% य7d<$णम , Gतमम , ## mm13.23mm

Adi :6an+ara did onsidered :6i%a as t6e :upreme Bra6man.

Adi Shankara&s Inter"retation of Shiva and R#dra in Vishn#Sahasranama

or re"erene, e an ta+e itions "rom Vis6nu :a6asranama :6an+ara B6asya &y :ami 8Apasyananada in

>nglis6 or @indi 8ranslation &y ita -res. ita -ress translation an &e "ound 6ere. ele%ant -age num&ers are

gi%en "or easy re"erene.

a) :marta interpretations$

86e names in Vis6nu :a6asranama t6at re"er to :6i%a (names U2= and U00), L:6am&6uL (name U3C), L>esana6L

(name U4), and LudraL (name U114) represents !ord :6i%a only.

Based on t6is ommonly 6eld Ad%aitin point o" %ie 6i6 6as &een adopted &y :martas, Vis6nu and :6i%a are

%ieed as t6e one and t6e same od, &eing di""erent aspets o" preser%ation and destrution respeti%ely.

Introdutory %erses o" Vis6nu :a6asranama

In introdution, Adi :6an+ara 6as gi%en us a ay in 6i6 t6e names s6ould &e interpreted.

ale ender 6as to &e ta+en as Vis6nu

emale ender 6as to &e ta+en as e%ata

/euter ender 6as to &e ta+en as Bra6man

:oure$ 8ranslation &y ita -ress, -age '=#'C

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23 क !व +e:a%a

:6an+ara B6A:ya &y ita -ress

Adi :6an+ara in 6is B6A:ya e7plains t6e meaning o" t6e ord Fe:a%a in t6ree di""erent ays. 86e seond

de"inition is$

Fe:a%a is made up o" 4 ords

?+a?, ?a?, ?isa?, ?%a?

+a J Bra6ma

a J Vis6nu

isa J a6ade% H :6i%a H :6an+ara H a6es6a H udra

%a J 86at 6i6 one 6as in one?s possession, 6at is under one?s say. i.e. ne 6o ontains in 6imsel" # !ord o"

reation, -reser%ation and issolution is +e:a%a.

-arama6arya upon e7plaining t6is statement says$ @e must &e -aramAtmAn

-arama6arya also says t6at in Veda#s and -urA/a#s Bra6ma and Vis6nu are re"erred to as su6 (+a E a) at many

plaes.

:oure$

-age$ 192, -art , 86e uru 8radition, Fan6i -arama6arya

Vis6nu :a6asranama :6an+ara B6A:ya, @indi 8ranslation, ita -ress, -age ='#=

t6er to e7planations o" t6e ord Fe:a%a are$

• 86e one 6ose +e:a (6air) is alled as Fe:a%a

• 86en "ollos a&o%e e7planation (e". -anini :utra '.2.109)

• 86e +iller or slayer o" demon Fe:I+A is alled as Fe:a%a. urt6er a6arya ites e" o" Vis6nu -urA/a

'.1.23

*e an onnet t6e ord Fe:a%a it6 a "amous :u&6As6ita#s 6i6 "orms t6e essene o" %eda#s

Lu6inam %ai6itryad riu+util nana pat6 us6amR

nrinam e+ogamyast%amasi pyasamarna%mitiL

Lue to t6e di""erenes in indi%idual dispositions, people "ollo di""erent pat6s, &ut you are t6e only destination

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Understanding Advaita - 27 क !व .eSava

o" all o" t6em, ust as t6e sea is t6e destination o" all t6e atersL

A+as6at patitam toyam sagaram prati ga6ati,sar%a de%a namas+aram Fes6a%am prati ga6atiL

LAll t6e ater "allen "rom t6e s+y goes to t6e sea,

salutations to all t6e gods rea6es to Fe:a%a L

:oure

2' सव sar%a

8ranslation &y ita -ress

Adi :6an+ara 6ile gi%ing e7plaining t6e ord सव (sar%a # 2') says t6at t6e says o" t6e ause or su&stratum o"

reation, preser%ation and destrution o" &ot6 स , sat (trut6) and अस , asat (unreal) is alled as sar%a.

8ote

86is indiates t6at Vis6nu is attri&uteless /irgu/a Bra6man

2 !व :ar%a

8ranslation &y ita -ress

86e destroyer o" e%eryt6ing (all i%a#s) is alled as :ar%a

2= न!व :i%a

:an+ara6arya?s ommentary, >nglis6 translation &y :ami 8apasyananda$

?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

is Vis6nu.?

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?ne 6o is not a""eted &y t6e t6ree unas o" -ra+rti, :att%a, aas,and 8amasR 86e Fai%alaya panis6ad (1.C)

says$ @e is &ot6 Bra6ma and :6i%a. In t6e lig6t o" t6is statement o" non#di""erene &eteen :6i%a and Vis6nu, it is

Vis6nu @imsel" t6at is e7alted &y t6e praise and ors6ip o" :6i%a.?

8ranslation &y ita -ress (page =C)

86e one 6o is pure &eause o" a&sene o" t6ree gu/a#s (in 6im) b1c is alled as :6i%a. ?@e is Bra6ma, @e is :6i%a?,

in t6is ay, &y s6oing non#di""erene (अभद ) &eteen t6em (all t6ree) b1c , &y praising t6e name o" :6i%a, et, it is

t6e praise o" @ari (Vis6nu)

r

86e one 6o is pure &eause o" transending t6ree gu/a#s is alled as :6i%a....

8ote*

b1c *ords in Bra+et are not "ound in original 8ranslation

• 86is ommentary s6os t6at none o" t6e s6apes and "orms are true and in reality t6e trut6 is non#dual.

!ord Bra6ma represents aas una, as 6e is reator. reati%ity is a raasi ati%ity. !ord Vis6nu is

preser%er. :att%a -reser%es. !ord :6i%a destroyer, 6i6 is tamasi guna. @ere destrution means

destrution o" ignorane as ignorane is tamasi. 8amas una is a A%ara/a, 6i6 !ord :6i%a emo%es.

A"ter remo%ing Ignorane (agyana, a%idya), only %idya remains i.e. ;nana t6at ?I am Bra6man?.

• emo%er o" Ignorane is also alled uru. @ene it is said t6at :6i%a +ripa means uru Fripa. uru ita,

one is t6e most re%ered sripture says t6ere is no di""erene &eteen uru and :6i%a. @ene it is said

t6at it6out :6i%a, one annot &e "ree "rom duality. In ot6er ords t6e or+ o" remo%ing o" ignorane is

attri&uted to :6i%a.

;ro$, na$es 25+2?, it can e conc"uded that oth Vishnu and Shiva -=udra are e!"ained as Sau8a and

8iru8a rah$an. ;ro$ na$e 2?, it can e said that <ord rah$a is not different fro$ <ord Shiva and

<ord ari. ence we can sa& that there is no difference etween the trinit& + rah$a, Vishnu and

7ahesha. he difference is in the na$e on"& मभद -nA$aheda. he& are iven the na$es in re"ation to

the work which the& !erfor$ of creation, !reservation or destruction. #n other words, the one who is

creatin this wor"d is ca""ed as rah$a, and so on. ence there is no rea" difference etween the two.

3C !%भ :am&6u

:an+ara6arya?s ommentary$

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Understanding Advaita - 7) !%भ Samb!u

@e 6o &rings Auspiiousness# &ot6 inner goodness and outer prosperity to @is de%otees.

:am&6u6 is one o" t6e "amous names o" !ord :i%a. By using t6is term in in%o+ing Vis6nu, &y its suggestion, it

delares t6at Vis6nu and :i%a are not to i%ine >ntities, &ut t6ey are &ot6 mani"estations o" t6e ne >ssential

eality.b1c

ita -ress 8ranslation (page C)$

:ine t6e !ord reates spiritual emotion भव (&6A%anA) o" 6appiness सS (su+6a) in (t6e 6eart o" de%otees) b2c

de%otees is alled as :am&6u6

8otes*

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


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.

114 &' udra

Page 7&) of 400





ne 6o ma+es all people eep, At t6e time o" deat6 or during t6e total dissolution, t6e ne 6o ma+es all eep

is udra6. rom a de%oteeOs standpoint t6e same term is interpreted as t6e ne 6o li5uidated all sorros is

udra6. B6aga%an delares @imsel" to &e PAmong t6e udras, I am :an+ara (eeta 6. 10, :t. 23). Aording tot6e Vedi terminology t6ere are 11 udrasR t6is ele%ent6 Pudraj is alled as :an+ara$ :am#+aroti#iti J :an+ara6 #

Pne 6o &lesses all it6 Auspiiousness (:am).j

8ranslation o" :6an+ara B6asya &y ita -ress (-age 104)$

ne 6o ma+es all people eep, At t6e time o" deat6 or during t6e total dissolution, t6e ne 6o ma+es all eep

is udra6. rom a de%oteeOs standpoint t6e same term is interpreted as t6e ne 6o li5uidated all sorros is

udra6. r it $a& $ean that he cause of sorrow -cr& and drivin it awa& is ca""ed as =udra. <in

)urana sa&s that, 'he na$e =udra is the cause of 9ukha -sorrow i.e. dukhaka, ecause, the <ord

re$oves G1H the sorrow or the cause -hetuG2H of sorrow, that is wh&, the cause of ever&thin --मकण-)ara$kAra8a <ord Shiva is ca""ed as =udra.

8otes*

b1c@ere ?t6e !ord remo%es? an &e ta+en as ?t6e !ord uproots?

b2c 0 (6etu) means intention, moti%e, reason, purpose or e%en an o&et. @ere it 6as to &e ta+en as ause

'C2 !() :Anta6

8ranslation adapted "rom ita -ress (page 1C0)

ue to &eing indi""erene to t6e orldly pleasures, 6e is alled as :Anta6. :6ruti says (:%. p. .19)

-ara&ra6man is &eyond time (FAla), &eyond ation and is peae"ul (:anta6) or -aramatman transends time,

spae and is peae"ul.

8ote* an. p. = says t6e same, :antam :6i%am Ad%aitam

'C4 !*() :Anti6

8ranslation adapted "rom ita -ress (page 1C1)

enouning entire ignorane (a%idya) is peae (:Anti), t6is peae is o" t6e nature o" Bra6man only (Bra6marpa).

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Understanding Advaita - &)4 !*() SAnti!

8ote* an. p. = says t6e same, :antam :6i%am Ad%aitam

00 न!व :i%a


!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.

redits$ Adapted "rom post &y :6ri . :ri Vidya aagopalan. :oure

:6i%a, Vis6nu and Bra6ma are same says Adi :6an+ara in 6is Vis6nu:a6asranama B6as6ya

urt6er in Vis6nu sa6asranama &6A:ya Adi s6an+ara 6as said

mm L taya yada&6ay datta tat datta ma+6il maya , matto %i&6anatmanan dras6tu nar6asi s6an+ar , yo6am sa

tam agat6edam sade%asuramanus6am a%idyamo6itatman purus6a &6innadars6ina6a mm ( 8वZण -ण ' , 33,

4=#4C)

!ord +ris6na says to lord s6i%a$ *6ate%er you gi%e a peae to t6is orld is 6at i gi%e X s6i%am, do not onsider

yoursel" di""erent "rom me. *6at i m , 86e same u and all t6ese de%atas asuras, sansar along it6 manus6yas areX

86e people 6o are deluded &y a%idya ( maya) , only t6ose onsider a di""erene &eteen u and meX

6न श# 8वZण -ण

mmVis6noranya tu pas6yanti ye ma &ram6anane%a %a, +utar+o matayo mud6a6a pa6yante nara+en %ag6a6 , ye

6a mud6a duratmano &innam pas6yanti mam 6are &ram6an 6a tata6 tasmat &ram6a 6atya sama tag6am. mm

!ord s6i%a says$ 86ose people 6o onsider mysel" and &ram6a di""erent "rom %is6nu, t6ey e%il itted stupid

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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

!inga -urana ## 8o %ersions %erses 1.'.'4#1C and !- %erses 1.9C.2=#1'9

:6i%apurana #### %erses 4.3'.1#131

Vayu -urana ##### %erses 1.30.1=9#2C

Bra6manda -urana #### Verses(3C.1.1#100)

udra Gamala 8antra %ersion.

:6i%a :a6asranama are "ound in "olloing te7ts$

Belo is a list o" t6e te7ts in 6i6 :6i%a :a6asranama :totras are "ound.

1. a6a&6arata (Anus6asanapar%a %ersion)

2. a6a&6arata (:6antipar%a %ersion)

3. !inga -urana (%ersion 1R 6apter ')

4. !inga -urana (%ersion 2R 6apter 9=)

'. :6i%a -urana (Fotirudra :am6ita)

. Vayu -urana

=. Bra6manda -urana

C. e%i a6a&6aga%ata papurana

9. -adma -urana

10.:+anda -urana

11.Vamana -urana

12.ar+andeya -urana

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Understanding Advaita - 5ommon names and some selected names in S!iva Sa!asranama

13.:aura -urana

14.B6aira%a 8antra

1'.B6ringiridi :am6ita1.udrayamala 8antra

1=.:6i%a a6asya Iti6asa

1C.A+asa Falpa 8antra

:oure and redits

*e ill ta+e some o" t6e attri&utes.

/ames o" :6i%a "rom t6e %ersion "ound in Anus6asani+a -ar%a o" a6a&arat6a

8ranslation &y -..ama6ander, &ased on A &6as6ya (e7planation) "or t6is as ritten &y= :ri 6at6urt6ara

/eela Fanda alled PB6arat6a &6a%a prad6eepamj. Based on t6is :ri./.:u&ramanya Iyer (lo%ingly alled PAnna

(elder &rot6er) &y 6is admirers rote a detailed interpretation in 8amil 6i6 as pu&lis6ed initially &y t6e

:arada -eet6am, :ringeri. !ater t6ey ga%e t6e pu&lis6ing rig6ts to ama+ris6na utt o" adras.

:oure

:6i%a and Vis6nu

21'. m Vis6nu prasAdite nama6 # *6o 6as &een pleased &y t6e de%otion o" Vis6nu

21. m GagnAya nama6 # *6o is o" t6e "orm o" Vis6nu

340. m VAmanAya nama6 # *6o ame in "orm o" Vamana, an a%at6ara o" Vis6nu

3C. m -it6Ama6Aya nama6 # *6o is t6e "at6er o" "at6er (*6o reated !ord Vis6nu)

4C. m a6a /a+6aya nama # *6o 6as a %ery &ig nails (li+e /arasim6a B6aga%an) b1c

'=C. m rd6aret6ase nama6 # *6o 6as t6e greatest gods li+e Bra6ma and Vis6nu as su&ets

'=9. m ;alesayAya nama6 # *6o sleeps on ater in t6e "orm o" Vis6nu

21. m Vis6/a%e nama6 # *6o is in t6e "orm o" !ord Vis6nu3C. m -adma nA&6Aya nama6 # *6o +eeps t6e lotus in 6is &elly &uttonH*6o is o" t6e "orm o" Vis6nu

=C=. m @araye nama # *6o is o" t6e "orm o" !ord Vis6nu

CC1. m Varaya %ara6aya nama # *6o too+ t6e "orm o" Vara6a(Vis6nuOs inarnation)

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:ome more re"erenes are

1C. m @araya nama # *6o destroys e%eryt6ing at time o" deluge143. m udraya nama # *6o remo%es sorros

220. m -rasant6at6mane nama # *6o is as peae"ul as an oean a"ter tide

3C. m Is6anaya nama # *6o onduts e%eryt6ing it6 attention

39. m Is6araya nama # *6o spreads e%eryt6ing (all per%ading)

='3. m @araaya nama # *6o destroys sorro

b1c In /aramsim6 -ur%a 8apaniya panis6ad, /arasim6a B6aga%an, 6o 6as long nails, in anot6er aspet, is said

to &e ma#-ati. In t6is ay t6ere is no di""erene &eteen udra, t6e one 6o ma+es 6is enemies eep, and

/arasim6a a%atar. !ater /arasim6a ttara tapaniya panis6ad disusses a&out , ;i%a and Bra6man. t6iss6os t6at panis6ads do not di""erentiate &eteen Vis6nu, :6i%a and t6eir "ormless aspet, 6i6 is sym&oliKed

&y . editation on is alays a meditation on "ormless, /irgu/a Bra6man.

:6i%a and Bra6ma

3C=. m 6at6urmu+6aya nama # *6o 6as "our "aes 6en 6e ta+es t6e "orm o" Bra6ma19. m 6at6re nama # *6o is in t6e "orm o" !ord Bra6ma

992. m Bra6ma %ar6asaya nama # *6o is t6e splendorous lig6t o" Bra6ma

:6i%a and Fris6na

12C. m Fris6naaya nama # *6o is e%er 6appy

:6i%a and Furu+s6etra

4C. m Furu +art6re nama # *6o reated Furu Fs6et6ra

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Understanding Advaita - S!iva and Euru.s!etra

49. m Furu %asine nama # *6o li%es in Furu Fs6et6ra

'0. m Furu &6oot6aya nama # *6o is t6e Farma st6ana and pasana st6ana at Furu Fs6et6ra(plae o" duty

and meditation)

:6i%a?s aroosmi "orm (VirA8a :%arpa)

9'. m Visa roopaya nama # *6o is all t6e +non "orms (e"er to B, 6apter 11 and :6i%a ita, 6apter =)

:ome Dualities o" :6i%a

94. m mapat6aye nama # *6o is t6e onsort o" ma

4C=. m a6a romaya nama # *6o 6as %ery &ig 6air

4CC. m a6a +esaya nama # *6o 6as long 6airs in 6is tu"t

4C9. m a6a ;adaya nama # *6o 6as &id matted lo+s

10. m Aai+apad6e nama # *6o is t6e one among t6e ele%en udras (In ita B6aga%an says I am :6an+ara

among udras. @ere udra are -ranas, among t6em :6an+ara is one o" t6e most important)

11. m Fapaline nama # *6o is t6e lord o" ni%erse (alled Fapala)

12. m 8risan+a%e nama # *6o is t6e a7is "or t6e t6ree 5ualities o" :at6%a, aas and 86amas13. m Ait6aya nama # *6o annot &e on &y t6e t6ree 5ualities

14. m :6i%aya nama # *6o is t6e purest under any ondition

42. m Analaya nama # *6o 6as limitless poer

0. m Failsa giri %asine nama # *6o li%es on Failasa ountain

1. m @ima%ad giri amsrayaya nama # *6o possesses t6e @imalaya mountains

C02. m 8rilo6anaya nama # *6o is 6a%ing t6ree eyes

C0'. m ;ada d6araya nama # *6o 6as matted lo+s

C0=. m Visarggaya nama # *6o is li+e a Visarga in t6e "orm o" Ard6a /areesara

C94. m 8raya+s6aya nama # *6o 6as t6ree eyes

='2. m @arinaya nama # *6o is 6ite

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:6i%a and deluge

'==. m a6a +rod6aya nama # *6o is %ery angry at t6e time o" destrution

C1. m and6apaline &6agaat6e nama # *6o sa%es t6e memories o" pre%ious &irt6s a time o" deluge

C1=. m :ar%a +armana mu+t6aya nama # *6o ma+es all o&s(duties) rise up again a"ter t6e deluge

C1C. m and6anaya &a6ulaya %aya%e nama # *6o is t6e ind 6i6 6urns li"e at t6e time o" deluge

:6i%a is e%eryt6ing

1'. m an%ant6arye nama # *6o is t6e dotor "or all diseases (6an%antari)

1. m 6ooma +et6a%e nama # *6o is in t6e "orm o" omet

1=. m :+andaya nama # *6o is o" t6e "orm o" !ord :u&ra6manya

1C. m Vaisra%anaya nama # *6o is in t6e "orm o" F6u&era

19. m 6at6re nama # *6o is in t6e "orm o" !ord Bra6ma

20. m 6a+raya nama # *6o is in t6e "orm o" e%endra

21. m Vis6na%e nama # *6o is in t6e "orm o" !ord Vis6nu

22. m it6raya nama # *6o is in t6e "orm o" :un od(*6o measures e%eryt6ing)

23. m 86as6tre nama # *6o is in t6e o" Visa+arma, t6e ar6itet

24. m ru%aya nama # *6o is in t6e "orm o" ru%a star

2' # m 6araya nama # *6o is in t6e "orm o" Vasu alled ara2. m -ra&6a%aya nama # *6o is in t6e "orm o" Vasu alled -ra&6a%a

4=. m Ge nama # *6o is o" t6e "orm o" oddess !a+s6mi (>> t6e !a+s6mi root)

100C. m ;agat6e nama # *6o is t6e uni%erse itsel"

:6i%a as Bra6man

34. m Bra6ma6arine nama J *6o is one it6 Bra6ma

3C'. m Bra6mane nama # *6o is %ery great

413. m -aramaya Bra6mane nama J *6o is t6e inompara&le Bra6man

1001. m -arasmai nama # *6o is 8ureya 6i6 is &eyond sleep, t6e "ort6 state o" onsiousness

1002. m Bra6mane nama # *6o is t6e ultimate trut6

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Understanding Advaita - S!iva as /ra!man

1003. m B6a+t6anaam paramayai gat6aye nama # *6o is t6e ultimate destination o" de%otees

1004. m Vimu+t6aya nama # *6o is ompletely "ree o" &onds

100'. m u+t6a t6ease nama # *6o is t6e lig6t 6i6 is deta6edH*6o does not 6a%e a &ody

:6i%a as -aramAtmAn

104. m -aramaya mant6raya nama # *6o is personi"iation o" p6ilosop6ial trut6.

:ome ot6er %ersions o" :6i%a :a6asranama 6as names li+e amu+6Aya nama6, meaning one 6o 6as no "ae i.e.

it6out any "orm. 86e meaning o" ?amu+6a? an &e ?one 6o is "ormless?.

:6i%a and !inga

3CC. m a6alingaya nama # *6o is t6e great !inga

3C9 m 6aru lingaya nama # *6o is pretty

390. m !ingad6ya+s6aya nama # *6o presides o%er in t6e "orm o" !inga

86us, it an &e onluded t6at :6i%a and Vis6nu are one and t6e same.

efore Shiva Sahasrana$a eins i.e. in )oorva haa + ar"& )art , in the einnin verses heesh$a

sa&s that 7ahadev is )ararah$an, he is )urusha and throuh his !ower, he $akes )urusha and )rakriti

active -7 13*14*3+6 .

B6ees6ma %a6a$#

Bra6ma Vis6nu suresaanaam srus6taa 6a pra&6ure%a 6a,

Bra6maadaya pisa6aant6a yam 6i de%a upasat6e. 4

@e is t6e one 6o reated Bra6ma, Vis6nu and ot6er de%as,

@e is t6eir !ord and 6e is ors6ipped &y,

Bra6ma , de%as, g6osts and ot6ers.

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-ra+rut6eenaam parat6ena purus6asya 6a ya para,

6int6yat6e yo yoga%id6&6i ris6i&6i 86at6a dars6i&6i.,

A+s6aram !ara rah$a asa6a sadasa6a ya. '

@e is greater t6an nature and t6e masuline onept,@e is &eing meditated upon &y great sages 6o +no t6e trut6,

@e is t6e ausal uni%erse, ause as ell as t6e e""et.

-ra+rut6im !urusha$ 6ai%a +s6o&6ayit6a tsat6easa,

Bra6mana masruat6 t6asmad 6e%a d6e%a praapat6i.

@e 6o is t6e od o" gods and od o" all &eings,

86roug6 6is poer desta&iliKes -urus6a and nature ,

And reates Bra6ma out o" it.

:oure

Adi Shankara Praises /ord Shiva as Para Brahman in !akshinam#irtyStotram

a+s6inamurty (a+s6inamoorty) :totram is undou&tedly Adi :6an+ara?s or+, as it i ommented &y 6is diret

disiple :ureara6arya &y t6e title ?ansollasa?. A"ter reading t6e %erses it ill &e lear t6at Adi :6an+ara did

onsidered !ord :6i%a as :upreme Bra6man.

द*$णमWन .Tम ,

a+s6inamurt6y :totram

iयम ,

मoXय|य /कBट -बहtव% यव%व8u% वस¬ ±8रणo) Gव]% बहनu) mG5य{('% ककन< न5(म'म%दमWन1.वतमम% मBदवद% द*$णमWनम#O q

auna#Vyaa+6yaa -ra+attita -ara#Bra6ma#8att%am Gu%aanam

Varssisstt6aam#8e Vasad ssigannau6 Aa%rtam Bra6ma#/isstt6ai6 M

Aaaaryeba#Icndram Fara#Falita in#udram#Aananda#uurtim

:%a#bAcatmaaraamam udita#Vadanam a+ssinnaamuurti#iidde MM

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Understanding Advaita - Adi S!an.ara Praises 9ord S!iva as Para /ra!man in Da.s!inamuirtStotram

eaning$

1$ -Sa"utations to Sri 9akshina$urth& hose !osition throuh )rofound Si"ence is Awakenin the

now"ede of the Su!re$e rah$an in the earts of is 9isci!"esR *6o is @imsel" Gout6"ul ...

2$ ... &ut is :itting :urrounded &y ld and reat :ages 6o are e%oted to Bra6man,

3$ 86e @ands o" t6e :upreme :piritual 8ea6er is orming t6e in#udra (gesture o" t6e Fnoledge o" Bra6man)

and *6ose Appearane is :till and Bliss"ul,

4$ *6o is eoiing in @is n :el" 6i6 is re"leted on @is Bliss"ul aeR :alutations to :ri a+s6inamurt6y.

.Tम ,

8व% द-ण_aयमरF4य% न"(र%-aय(तमन मयय >B03वn W% य7 न'य mय) स$तक A />=समय .वतममवEय%.म श#रAमWय म 6द% श#द*$णमWय q‰q

Vis6%am arpanna#rs6yamaana#/agarii#8ulyam /ia#Antargatam

-as6yann#Aatmani aayayaa Ba6ir#I%oba#cd&6uutam Gat6aa /idrayaa M

Ga6 :aa+ssaat#Furute -ra&od6a#:amaye :%a#bAcatmaanam#>%a#Ad%ayam

8asmai :6rii#uru#uurtaye /ama Idam :6rii#a+ssinnaamuurtaye MM1MM

eaning$

(:alutations to :ri a+s6inamurt6y *6o Aa+ens t6e lory o" t6e Atman it6in us t6roug6 @is -ro"ound :ilene)

1.1$ 86e >ntire *orld is !i+e a ity :een it6in a irror, t6e :eeing 6appening it6in ne?s n Being,

1.2$ It is a *itnessing 6appening it6in t6e Atman, (t6e *itnessing) o" t6e >7ternally -roeted *orldR -roeted

&y t6e -oer o" ayaR As i" a ream in :leep,

1.3* /ne !eriences this 9irect"& -this )"a& of 7a&a durin S!iritua" Awakenin within the 8on+9ua"

!anse of /ne's /wn At$an,

1.4$ :alutations to @im, t6e -ersoni"iation o" ur Inner uru *6o Aa+ens 86is Fnoledge t6roug6 @is

-ro"ound :ileneR :alutation to :ri a+s6inamurt6y.

soure

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Adi Shankara Bhaavad"ada on 2M, Shiva and Paramatma inMand#kya *"anishad

:ans+rit ommentary &y Adi :6an+ara B6aga%adpada

म . U .

अ()/CतवBद.7न=म/न ,=) क] ) m

/-K5-!मनमन "YदBद.7=मभव UKय m अ vव !(म8वBDयम ,, न!व% Uअ;E% भद8वक4-B0म , m अ7 3य% म(य /#यम-दTयA-व<$Nय , m

स Gतम अ 8वCय 6न /#यम

@indi 8ranslation &y ita -ress

अ()/CतवBद .7नयw ("Y , GBद अव.7€%क अनभमनयw )# क =मjक /न= Bकय रय , ‘ ’अ> /-K5-!म ,6तयBदस "Y , GBद .7w (अव.7€%)# क =मjक अभव ><य " 0 m6स#न<य व0 !( य# अ8वकF 0R ‚ RयwBक व0 अE अ7 , भदA- 8वक4-स सB0 0, 6सन<य न!व 0 m Uस अ7 य# Fय म 0R RयwBक य0 /# 0व< -Wवd # -दwस 8व<$ण 0 m

व0F Gतम 0 ‚ व0F Cतव 0 m

-age '=3 in ई!Bद o U-न¬

>nglis6 8ranslation

86e ones 6o 6a%e ego o" d6arma or attri&utes o" t6ree states o" onsiousness (a+ing, et), t6eir d6arma#s are

negated (pro6i&ited), no

By saying ]-rapapa:amamO et, t6e a&sene o" d6arma o" a+ing state, et are &eing told.

86is is t6e reason 6y 6e is !( (:anta, peae"ul) meaning 6e is अ8वकF (a%i+Ari, it6out any 6ange)R and

sine it is अE (ad%aita, non#dual) meaning "ree "rom duality o" di""erene, 6ene 6e is न!व (:i%a)

@e is &elie%ed to &e t6e "ort6 state य (turya)R &eause t6is e7traordinary "ort6 state is di""erent "rom t6e t6ree

-द (pAda#s) i.e. अ #U #म , (A##) (in earlier %erses).

86is is Gतम (Atman), and only 6e is "it to &e +non (ort6y o" +noing) (CXय a, ;nAta%ya)

8ote*

86is %erses gi%es us unity o" :6i%a and Atman

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Understanding Advaita - Adi S!an.ara /!agavad"ada on <, S!iva and Paramatma in andu.aU"anis!ad

Anot6er %erse ill ma+e t6ings more lear.

Adi :6an+ara6aryaOs ommentary on .F. 1.29, 6i6 omes a"ter an. p. 12

:ans+rit ommentary &y Adi :6an+ara B6aga%adpada (page '9)

सवE-!मतवदव न!व) m€}क य7 Xय|य 8वBद य स -म7तव.य म(मन) m

@indi 8ranslation &y ita -ress

सP-Wण Eक U-!म.7 0क कण 0F व0 न!व (म%र<मय ) 0 m 6स /क Xय|य Bकय 0 G €}क *"स " 0‘व0 F -म7तवक म कव< 0स मन ? 0

>nglis6 8ranslation

ue to t6e %ery reason o" &eing t6e su&stratum o" t6e entire duality (uni%erse) 6e is :6i%a (t6e auspiiousness).

nly t6e one 6o +nos (realiKes) , in t6e ay it is de"ined 6ere, is t6e ontemplator o" t6e :upreme

Bra6man, and due to t6is reason, only 6e is alled as ]uniO, t6e great seer, great saint.

8ote*

I" :6i%a is not supreme or i" is not supreme, t6en &y ontemplating on , one annot realiKe Bra6man.

represents Bra6man. 86e "ort6 state o" , 6i6 is silene, is not6ing &ut Bra6man. 86e t6ree states onneted

it6 A## arise "rom and rest in t6is "ort6 state. is ontroller o" e%eryt6ing. is t6e reator o" e%eryt6ing.

It an &e onluded t6at :6i%a is :upreme Bra6man, :6i%a is Atman, :6i%a is ]mO+ara. As :aguna Bra6man

(Is6%ara), :6i%a (rudra) is mapati, t6e 6us&and o" -ar%ati (ma). :6i%a is +noledge.

Adi Shankara Bhaavad"ada Praises Shiva (Shamho) as Ishvara andonfirms non-d#a$ity ith the /ord

:6ri :6an+ara ig%iay &y Ad6a%a VidyAra/ya sAmI, in t6 :arga slo+a 41 says,

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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


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,

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Understanding Advaita - Adi S!an.ara /!agavad"ada Praises e"lains Nama! S!ivaa in S!ivaPanc!A.s!ara antra

86e "i"t6 sylla&le o" t6e -an6a+s6ara mantra L/a#a#:6i#Va#GaL.

soure

86e one 6o is eternal is only one, Bra6man. ur a6arya in :6i%a -an6a+s6ara :totra praises !ord :6i%a only

and e7plains t6e meaning o" t6e -an6A+s6ara mantra /a a :6i Va Ga /ama6 :6i%aya).

Adi Shankara Bhaavad"ada in Veda Sara Shiva Stavan "raises Shiva ass#"reme

Veda :ara :6i%a :ta%an is &eing aepted &y many as aut6enti or+ o" Adi :6an+ara B6aga%adpada

aa s6aas6%ata +aar/a +aara/aanaa

s6i%a +e%ala &6aasa+a &6aasa+aanaam.6 .

turiiya tama@paaramaadyanta6ina

prapadye para paa%ana d%aita6inam.6 .. =..

aa J aanma J it6out any &irt6

:A:%ata J sanAtana J eternal, permanent

+Ar/a +Ara/AnA J t6e ause o" t6e ause:i%a J angal s%arpa J Auspiiousness or o" t6e nature o" auspiiousness

+e%ala J t6e one and only one

(:i%am +e%alam an &e ta+en as, 6ose nature is only auspiiousness)

&6Asa+a &6Asa+AnAm.6 J !ig6t o" t6e !ig6ts

turIya J t6e "ort6 state or &eyond 3 states o" onsiousness (a+ing, dream, deep sleep), ompare it it6 "ort6

state o" , an. p. =, 12

tama@pAramAdyanta6ina J tama@, parama, and6a 6ina J a&o%e ignorane or t6e one 6o is &eyond t6e

dar+ness o" ignorane

prapadye para J it6out end

pA%ana J pa%itra J pure or one 6o is puri"ying

d%aita6inam.6 J d%aita 6ina.6 J it6 duality i.e. non#dual, one it6out seond

I praise t6at most 6oly od,

*6o does not 6a%e any &irt6,

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*6o is permanent,

*6o is t6e ause o" all auses,

*6o is one and only one

*6o is peae"ul,

*6o is t6e lig6t o" all lig6ts,

*6o is t6e "ort6 state o" onsiousness,

*6o is &eyond ignorane

*6o does not 6a%e eit6er end or &eginning,

*6o is pure

And 6o is o" non#dual.

@ere too t6e !ord is eulogiKed as t6e non#dual Bra6man.

Mana$ S$oka in Shiva or Vishn# Sahasranam "oints to 9anesha

!R<P>=म , 8वZणम , !न! वणम , 5भ"म ,/स( वदम , iयय , सव 8वª-!(य

[u+lWm&arad6aram %i umṣṇ

[a[i %ar a 6atur&6uamṇ 1prasanna %adanam d6yWyZt

sar%a %ig6n\pa[WntayZ

*ord to *ord eaning$

:6u+la J 6ite or pureR

Am&ara J lot6 or s+yR

6aram J earingR

Vis6num J per%ading or omnipresentR b1c

:6as6i J moon, ra&&it or 6are, o" t6e omple7ion o" ra&&itR b2cVarnam J olorR

6atur J "ourR

B6uam J s6oulder, or a ur%ed o&et, 6ene re"erene to trun+R b3c

rasanna J smiling or pleasantR

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Understanding Advaita - angal Slo.a in S!iva or Vis!nu Sa!asranam "oints to #anes!a

Vadanam J "aeR

6yayet J I meditate uponR

:ar%a J allRVig6na J o&stale or 6indrane or &lo+R

pas6antaye J remo%e or a&ate or pai"y.

eaning$ I meditate upon t6e !ord anes6a 6o is lad in 6ite garment (d6oti), 6o is per%ading, 6o is as

&rig6t olored as oon, 6o 6as a smiling "ae, 6a%ing "our s6oulders (or 6ands), and 6o is t6e remo%er o"

o&stales.

b1c Vis6nu is ta+en as ommon noun. Vis6nu means t6e all per%ading. anes6a is alled as t6e remo%er o"

o&stales. It is ustomary to in%o+e anes6a &e"ore starting any or+s.

b2c 86e ord ?:6as6i? atually means ra&&it, sine you see a s6ape o" ra&&it in t6e moon. ar+ :pots in moon

mean t6at t6e omple7ion is not pure 6ite &ut, I t6in+, it is smo+y#grey olour. 86is olour os related to

anes6a.

anes6a i is also alled as d6mra%ar/a 6i6 is smo+e#olored#gray. @e is also alled +r:/apingA+:a # t6e one

it6 dar+ &lueH&la+ Q reddis6 &ron Q eyes(W+ a) 86us &eing reogiKed as t6e ne it6 dar+ &ronHreddis6ṣ

eyes.

@oe%er ?sasi? ould also point to Vis6nu as in B 10.21, o" /a+s6atra, I am moon.

Any one o" Vis6nu or anes6a ould &e in%o+ed &y t6is mantra.

b3c ?B6ua? generally means 6ands, &ut it also means ur%ed, 6i6 resem&les to trun+.

86e mudgala purW a (aṇ upapurW aṇ ) lists out 32 names o" [r‡ ga e[a#i. ne alled out is d%ia ga apati.ṇ ṇ *6en I

"irst loo+ed I said, t6is is tie &orn (d%ia), so most li+ely 2 6eads ill &e depited o" ga e[a. Get to my surpriseṇ

d%ia ga apati is alled out as 4#6eaded.ṇ

@ene t6e onnetion &a+ to atur&6ua 6ere &6ua is also de"ined as an elep6ant trun+. *it6 4 6eads, d%ia1

ga apati also 6as 4 trun+s. It ( t6e 4 6eads) also sym&oliKes &ra6mW. I do not 6a%e t6e mudgala purW a in sa s+ tṇ ṇ 2 ṛ

to 6e+ t6e ords , yet t6e 2 &oo+s in my possession almost read t6e same$

our#6eaded d%ia ga apati, ?t6e tie#&orn?, is moon#li+e in olor. @olding a noose, a goad, an ola lea" sripture,ṇ

a sta"", ater %essel and a 6is apa &eads, @e reminds one and all o" t6e urgeny "or disiplined stri%ing

Adapted "rom 1, 2 (ue redits to respeted original aut6ors).

Page 7(4 of 400













Adi Shankara e0#ates Atman ith oth Vishn# and Shiva in Vivek

1h#damani

86e aut6ors6ip o" Vi%e+ 6udamani is disputed, t6oug6 all agree t6at it is t6e &est -ra+ara/a grant6 and is

neessary "or e%ery aspirant to study. It "ully omplies it6 t6e ad%aita p6ilosop6y. 86e poeti &eauty ma+es

some to t6in+ t6at it is omposed &y Adi :6an+ara. >%en t6oug6 it is onsidered as ritten &y later a6aryas, 6o

6old 6is name, t6ey ill also not prea6 anyt6ing t6at is against t6e ore p6ilosop6y o" Adi :6an+ara?s ad%aita

%edanta

Adi :6an+ara B6aga%adpada says 6is %i%e+a Ama/i , 49't6 [lo+a $.

nWrWya o?6a nara+WntW+o?6aṇ 1 1

purWnta+o?6a puru o?6am#‡[a M1 ṣ ḥ

a+6a a#&od6o?6ama[e a#sW+ ‡ ṇ. ṣ ṣ

nir‡ %aro?6a nira6a a nirmama MMṣ 1 1 ḥ

86is says,

nWrWya a I am (o?6am is J a6am) , t6e destroyer o" nara+a I am. 86e destroyer o" (tri) purW“ ( or t6e 3 ites o" 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

vid!i!ari!ara vib!ed_ma"a.!adebata viracaa bud!_na"i "ra._mamb!ramnaati !ari!aravib!edab!_v_nag!aitag!aan_"awasw m__$&3

MVyV which i# #%ilful in accompli#hin" the impo##ible *elu*e#, ala#, )ery much Harim

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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

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%t is t!e realit

'2$ >!o is t!e Self of all deities 1'73A ise man /ra!maNa3 !o is endoed it! Enoledge and action

0rai#in" 9or* Hari

(*$ >!at s!ould be s"o.en b men8!e name of +ari$

*'$ >!at is rarel obtained b manDevotion to +ari$

1e*a# create* from !M

''$ rom !ere ere Vedas created 1(&3rom t!e letter <m$

Who i# the Supreme 7o*hea*

'&$ >!o is t!e #od!ead 1(23It i# Supreme 9or* who i# .combination of/ Shan%ara an* NArAyaNa.San%aranArAyaNa/$

Ado"tin of !o#$e Standards y Riva$ Shoo$s

Vais6na%a#s, 6ile 6istorially trying to pro%e aut6entiity o" any s6ruti, onsider s6ruti under analysis asaut6enti i" :ri ad6usudan :aras%ati, :ri VidyAra/ya :ami, :ri Appayya i+s6ita, and ot6er popular

ommentators li+e ;nanottam, :adAnanda, /eel+ant6a, Anandgiri, et. *6en it omes to analyKing t6e ore

p6ilosop6y o" Ad%aita, t6ey separate t6em "rom Adi :6an+ara, saying t6ey t6ey di""er t6e main a6arya "rom 6is

ore tea6ings. I" t6ey ould not understand t6e ore onepts, t6en on 6at &asis t6e re"erenes ited &y t6ese

re%ered pr%AArya#s ma+e a s6ruti aut6enti< :u6 an argument t6at t6er AArya#s li+e ad6usudan :aras%ati

and Appayya i+s6ita de%iated "rom t6e main tea6ings is not aepta&le. 86oug6 t6ey 6a%e t6eir on

Is68ade%ata#s and some ere per"orming %edi Farma Fand li+e Appayya i+s6ita, Ad%aita ne%er reets t6em.

86e "inal state is Ad%aita only. 86ey are only proeting anot6er alternati%es as to 6o one an rea6 Ad%aita &y

&eing a ors6ipper o" a deity. In ot6er ords t6ey 6a%e &lended eity ors6ip it6 Ad%aita. :ine Ad%aita does

not reet &6a+ti, &ut aepts it as an important step "or inner puri"iation, t6ese a6arya s6ould not &e &lamed.

86ey reoniled t6e di""erenes &eteen %arious sets, t6ere&y &ringing in peae and 6armony. Adopting dou&le

standards is not a good 6a&it, as one you onsider t6em as an aut6ority o%er su&et due to t6eir +noledge and

on ot6er 6and, you &lame t6em t6at t6ey 6a%e not understood ore p6ilosop6y o" Ad%aita.

As time passes ne situations arise, 6i6 6a%e ne%er ourred earlier. 86is means "inding ne solutions, it6out

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Understanding Advaita - Ado"ting of Double Standards b ival Sc!ools

ompromising t6e ore p6ilosop6y. :aints tea6 +eeping t6e ondition and irumstanes in mind. @ene t6ese

people annot &e &lamed.

:ome say t6at t6e son o" :ri VAlla&6AArya, :ri %i886ale:a studied under :ri ad6usudan :aras%ati.

Ad6%AArya?s pr%a pit6Ad6ipati as a e+a andi :anyAsin. :ri 6aitanya a6apra&6u as gi%en mantra

i+s6a &y d%aita a6arya Is6%ara -uri, and :AnyAsa i+s6A &y a e+a andi :anyAsin m Fesa%a B6arat6i.

Vais6na%a#s re%ere or+s &y Appayya i+s6ita. Vais6na%as 6a%e adopted t6e /aya#ayu+6a#ali+a as t6eir

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

praise o" Vis6nu also. @e says$ L6ari#s6an+arayo@ stutistayora&6edanAnAya#a&6ipretAL, t6e prayer is addressed

to &ot6 @ari (Vis6nu) and :6an+ara (:6i%a) to on%ey t6e realiKation t6at &ot6 (@ari and :6an+ara) are non#

di""erent "rom ea6 ot6er.

or e7ample, in t6e "irst %erse, last line, t6e ords Lstotre 6araL an &e split as Lstotre 6araL in 6i6 ase @ara

(:6i%a) is &eing addressed. ad6usudana e7plains t6e ord L6araL as Lsar%A/i du@+6Ani 6aratIti 6ara@L,

meaning 6ara (:6i%a) is ne 6o remo%es all sorros. Alternati%ely, Lstotre 6araL an &e ta+en as a sand6i o"

LstotreL and La6araL, in 6i6 ase, La6araL is &eing addressed. *6o is La6araL< ad6usudana e7plains$ 6aratIti

6ara@ sa6artA, tad%irudd6o a6ara@ pAlayitetyart6a@L, 6ara means estroyer, :6i%a and a6ara means t6eopposite # t6e -rotetor, Vis6nu. Alternati%ely, as ad6usudana says$

अ7व;0) अ0 -म ,, - म <^म#य.यन 7 0 <^म#-m <^म#-नतव(मम<^म#% .व vव !नयZयस#न यगय% स%>=म , m

Page 7() of 400




r, a6ara means ne 6o 6as parA or la+:6mI. :ine @e is la+:6mIpati (Vis6nu, t6e lord o" la+:6mI), it is

appropriate t6at @e is &eing addressed as ne 6o destroys t6e de%otee?s ala+:6mI, mis"ortune or po%erty.

:oure

onluding @is ita ommentary on 1't6 6apter o" ita, :ri ad6usudana :ara%ati says$

%as6ii%i&6s66ita+araanna%aniiradaa&6aatpiitaam&araadaru/a&im&ap6alaad6aros6686

at.6

M

pr/edusundaramu+6aadara%indanetraat+i:6/aatpara +imapi tatt%ama6a na aane

MM

I do not +no any reality ot6er t6an +ris6na 6ose 6ands are adorned it6 a

"lute, 6ose lustre is li+e t6at o" a rain#loud, 6o ears a yello lot6,

6ose lips are reddis6 li+e t6e Bim&a#"ruit, 6ose "ae is &eauti"ul li+e

t6e "ull moon, and 6ose eyes are li+e lotuses.

sadaa sadaanandapade nimagna mano mano&6aa%amapaa+aroti M

gataagataayaasamapaasya sad6a@ paraaparaatiitamupaiti tat%am.6 MM

86e mind t6at is e%er merged in t6e state o" onstant Bliss remo%es (all)

mentations, (and) &y eradiating t6e sorros onse5uent on (repeated) &irt6sand deat6s it attains at one t6e eality transending ause and e""et.

s6ai%a@ sauras66a gaa/es6aa %ais66/a%aa@ s6a+tipa+aa@ M

&6a%anti yanmayaa@ sar%e so6amasmi para@ s6i%a@ MM

I am t6at supreme Auspiious ne in 6om get identi"ied all t6e "olloers o"

:6i%a, o" t6e :un, o" anes6a, o" Vis6nu, and t6e ors6ippers o" :6a+ti.

:oure

>%en a great Fris6na B6a+ta 6ig6ly re%eres :6i%a. Ad%aitins do not 6a%e any las6 it6 any deities. *e onsider all

deities as mani"estations o" :upreme eality.

Page 7(* of 400

http://www.advaita-vedanta.org/archives/advaita-l/2010-June/024701.html

http://www.indiadivine.org/content/topic/1393463-madhusudana-sarasvatiis-commentary-on-shiv-mahimna-stotram/

http://www.advaita-vedanta.org/archives/advaita-l/2010-June/024701.html

http://www.indiadivine.org/content/topic/1393463-madhusudana-sarasvatiis-commentary-on-shiv-mahimna-stotram/



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

&est. as onduing to all good.L

(:+anda#-urana, :uta#:am6ita, Gana#Vai&6a%a#F6anda, 22nd ad6yaya).

86is uni5ue attitude o" t6e -urana toards t6e se%eral antagonisti systems o" religion and p6ilosop6y only gi%es

e7pression to t6e onsiousness o" t6e "at t6at man+ind, made up as it is o" di""erent indi%iduals 6o 6a%e

rea6ed di""erent stages o" intelletual and moral progress, annot all t6in+ to order, in one and t6e same ay

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:oure$ a+s6inamurti :totra *it6 anasollasa " :ures6ara6arya 8ranslated &y Alladi a6ade%a :astri.

-ages 3'#3=

:imilarly Appya i+s6ita also onsidered :6i%a#Vis6nu as non#di""erent.

9anesha is Se$f Born says Shiva in /ina P#rA5a

any &elie%e t6at anes6a is t6e one 6o is &orn as 6ene 6e annot &e Is6%ara. In many stuti#s, li+e in Anes6

-an6 ratna, anes6a is o"ten onneted it6 , 6e 6as non#dual, attri&uteless "orm and is un&orn.

hi%a mentions t6e "olloing in t6e li ga purW aṅ ṇ

ta%a a%atWrae daituWnWm

%inW Wya mamWtmaaṣ

da%WnWm upa+WrWt6am

d%iWnam &ra6ma %WdinWm

y %ie on t6is slo+a ( ot6ers are elome to o""er t6eir translation)$

a6e[%arWya is saying mamWtmaa @is son ( sel"#&orn) as t6e de%ata on eart6 a%atWrae is to &ring distress

(da%WnWm) to t6ose "ores (ta%a) t6at stand in t6e ay,or ause distress ( as mentioned da%WnWm)R it is "or t6e

el"are o" t6e t6e learnedHise (%WdinWm) , "or t6e tie &orn (d%iWnam ) "or t6e &ra6min (&ra6ma).

And 6o is t6is son ( I@) it is nW , [r‡ ga e[a#i . 86is nW is a noun o" ga e[a.ṇ ṇ

/o anot6er %ie o" t6is [lo+a is o""ered &y ;o6n rimes, (tea6erHaut6or Fodai+anal International :6ool, :out6

India) o""ers t6e "olloing translation$

? my son, t6is inarnation (a%atWra) o" yours "or t6e destrution o" demons and "or t6e protetion o" t6e

rig6teous. reate o&stales "or t6ose 6o go against d6arma, &ringing t6em to t6ier +ness and remo%e alltrou&les o" your de%otees 6o al+ t6e pat6 o" d6arma.

‹di [a +ara#i in"orms us o" one?s :upreme status . 86is tells us nWrWya a (%i u, + a) tripurWnta+a or [i%a andṅ ṇ ṣṇ ṛṣṇ

t6e :upreme (‡[a or ‡[a%ara) are t6e same.

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Understanding Advaita - Non-Dualit of S!iva-Vis!nu in Suta Sam!itA of S.anda PurANa

86e li ga purW a in"orms us t6at @is son is :el" #&orn i.e. mamWtmaa, [i%a @imsel".ṅ ṇ

redit and :oure

VinAyaka in Shankara BhASya =>?

In ita &6asya 9.2', Adi :6an+ara mentions t6e ord ?Vinaya+a? and says t6at t6ose 6o ors6ip Vinaya+a? goes

to t6eir lo+a#s and t6ose 6o ors6ip ?e? i.e B6aga%an rea6es 6im. :ome &elie%e, t6is ?Vinaya+a? it is

auriputra anes6. *6ene%er e read Adi :6an+ara B6aga%adpAda?s B6A:ya, e 6a%e to see t6at at no time

%eda#s are ontradited. anes6a is a %edi deity. @ere %inaya+a 6as to &e ta+en as plural, as it ould %iolate

s6ruti i" anes6 is mentioned. Vinaya+as are i%as 6i6 are a&o%e 6uman rae &ut loer t6an de%as says :ami

:i%ananda in 6is ita ommentary 6i6 losely "ollos :6an+ara B6A:ya. :u&#ommentary &y /eel+ant6a does

not spei"ially mention t6e ord Vinaya+, t6oug6 ad6usudan and :rid6ara :ami mention. :ri Anandgiri does

not mention t6e ord Vina+aya. AmAnua, Vedanta i+s6ita and Ad6%a does not mention t6e ord Vinaya+a in

t6eir &6A:ya#s. In onte7t to t6e %erse and e7planation, s6olars translate Vinaya+a in plural sense, 6i6 are

types o" ;i%a#s as mentioned earlier.

Maa Bhavani is s#"reme in So#ndarya /ahiri

86e aut6ors6ip o" :oundarya !a6iri is disputed. Goga as not t6e entral tea6ing o" Adi :6an+ara may &e t6e

reason. But it is ell +non 6e 6e and 6is uru &ot6 ere masters o" antra :ad6ana and Adi A6ana+ra

B6aga%adpada re#onserated t6e :ri 6a+ra. Adi :6an+ara also rote :u&#ommentary on -antaali Gog :utra.

:ome &elie%e only 41 %erses ere ritten &y 6im, ot6ers ere added later, 6ile some say entire 100 %erses ere

ritten &y Adi :6an+ara, &ut at di"erent time, one diretly intuited "orm aa Adi :6a+ti, ot6ers "rom 6is memory.

or sa"ety, e ill ta+e only "irst 41 %erses.

24

(anagement o" "ear o" B6oot6as, -ret6as and -is6a6as)

Page 7)2 of 400






;agat sut6e d6ata 6arir a%ati rudra6 +s6apayate

8iras+ur%an etat s%am api %apurisastirayatiR

:ada#pur%a6 sar%am tad idamanugr6nati 6a :6i%a#

:ta%anam aalam&ya +s6ana#6alitayor &6ru#lati+ayo6.

Bra6ma reates t6e orld,

Vis6nu loo+s a"ter it,

:6i%a destroys it,

>asara ma+es t6em disappear,

And also disappears 6imsel",

And :ads6i%a &lesses t6em all,

By your order gi%en to 6im,

By a momentary mo%e o" your eye&ros.

2

(estrution o" enemies)

Virini6 pan6at%am %raati 6arir apnoti %irat6im

Vinasam +inaso &6aati d6anado yati nig6anamR

Vitandri ma6endri %it6at6ir api sammeelita#drsa

a6a#sam6are smin %i6arati sati t%at#patirasau.

86e reator rea6es t6e dissolution,

86e Vis6nu attains deat6,

86e god o" deat6 e%en dies,

Fu&era t6e lord o" ealt6 e7pires,

86e Indras lose t6eir eyes one a"ter one,

And attain t6e a+e less sleep,

uring t6e "inal deluge,

But you my 6aste mot6er,

-lay it6 your onsort t6e :adas6i%a

It is lear t6at aa Adi :6a+ti is onsidered as supreme od6ead.

Page 7)7 of 400



Understanding Advaita - aa /!avani is su"reme in Soundara 9a!iri

A"ter going t6roug6 t6e interpretations &y our a6arya and 6is %arious 6ymms, let us ta+e pramA/a "rom

upanis6ad, 6i6 is aut6enti and ommented &y Ad%aita and Vais6na%a a6aryas.

Shiva-Vishn# (5arasimha) aheda in 5arasimha P#rva Ta"aniya*"anishad

.... In anot6er o" 6is aspets 6e is mapat6i (6us&and o" ma) and -asupat6i (!ord o" all &eings) ...

Source

Shiva-Vishn# (5arasimha) aheda in 5arasimha *ttara Ta"aniya*"anishad

Thir* 'hapter

editate dee"l on Pranava <m3 in t!e form of 5!idagni 8!e fire it!in3 !ic! is in Agni

andala <rbit of fire3 of t!e oolad!ara, in t!e a!a Peeta consisting of 4, ( and 72 "etal lotus3

it! its famil of four orlds 6art!, atmos"!ere, !eavens and moon orld3 and seven souls

9o.a-Veda-Devat!a-#ana-5!anda-Agni-Va!rut!i3$ 8!en me*itate

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

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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$

Source

1on$#sion

@ene t6is in"orms me t6at Vis6nu J :i%a J anes6a J aa -ar%ati e%i J J Atman J Fnoledge (Vidya) J

:urya as (:urya /araya/a)

i""erent "orms, all :upreme, same reality, all are said to 6a%e t6e non#dual, attri&uteless "orm in t6eir :tut6is, or

:a6sranama.

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.

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Understanding Advaita - 5onclusion

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

it6 Farti+eya.

@ari

MM :6ri uru&6yo /ama6 MM

MM :6ri Adi :6an+ara B6aga%adpada :6aranam MM

MM m :6ri -aramatmane /ama6 MM

Page 7)' of 400



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

reason &e6ind laims.

Aut6enti panis6ads are t6e ones 6i6 are

• ommented &y pr%AArya#s (AArya#s o" earlier generations)

•

ited re"erenes in ommentaries, re"utations, o&etions against ri%al sampradAya &y pr%AArya#s• !isted in t6e e7tant :A+6A o" %eda#s e.g. a6a nArAya/a panis6ad is t6e tent6 6apter o" 8aitiriya

Aranya+a o" Fris6na#Gaur%eda. @oe%er t6is argument an &e ountered &y saying t6at to o" t6e

-riniple panis6ad &elonging to At6ar%a Veda A/u+ya and una+a panis6ads do not s6o list o"

t6eir :6A+6A#s I" "at At6ar%a Veda is almost lost and most panis6ads &elonging to At6ar%a Veda annot

&e traed.

• 86eir riting style in omparison it6 %eda#s and ot6er aut6enti panis6ads

It s6ould &e noted t6at t6e lassi"iation is %ery su&eti%e as too many parameters are in%ol%ed. :o it is ust aguess or+.

It is &elie%ed t6at t6ere are a&out 223 e7tant panis6ads. Ideally t6ere are 11C0 s6A+6A#s o" Veda#s. >a6 :6a+6A

6as atleast one panis6ad. @ene, t6ere s6ould &e 11C0 upanis6ads. @oe%er only 1 • o" %eda#s remain e7tant.

Page 7)( of 400




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

-riniple) panis6ads, sAmAnya (general) panis6ad, :6ai%a panis6ad, Vais6na%a panis6ad, :6a+ta

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

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http://vedabase.net/cc/adi/7/108/en

http://nitaaiveda.com/


https://sites.google.com/site/understandingadvaita/goog_1481429787

http://vedabase.net/cc/adi/7/108/en

http://nitaaiveda.com/




andu+ya panis6ad it6 auapadAArya?s +ArI+A. 86ey must 6a%e uploaded it "or eduational purposes or

"or studying te7ts o" ot6er sampradAya#s. 86is is a %ery good sign and I 6ig6ly appreiate it.

8ote* a"ter landing on site, /itaai%eda.om, you ill 6a%e to sear6 "or t6e ord ?upanis6ads? (it6out 5uotes) in

t6e sear6 &o7 on !e"t 6and side. I" sear6 &o7 is not %isi&le, t6en li+ on any lin+ 6i6 ill open ne page.

86ere is a lin+ on top o" page 6i6 says, ?li+ 6ere to load "ull tree?. li+ it and sear6 &o7 ill appear.

*e ould not all ot6er panis6ads not ommented &y any pr%AArya as "a+e or less aut6enti. 8o &e on sa"er

side, panis6ads t6at are ommented, ited &y pr%AArya#s are undou&tedly aut6enti. /ot to denigrate ot6er

panis6ads, &ut "or on%eniene, I ill all t6e ?sa"e panis6ads? as ?Aut6enti panis6ads?. I all upanis6ads are

?sa"e upanis6ads?, as e%en under strit onditions, not e%en a %erse is interpolated. In t6is ase, ten priniple

upanis6ads are undou&tedly aut6enti as t6ey are ommented &y many a6arya#s.

-lease "ind list o" aut6enti panis6ads.

(Findly note t6at t6is list is not aut6enti and not e76austi%e. I" you +no any ot6er panis6ad 6i6 is

onsidered as aut6enti, or plaed in rong ategory, +indly drop me email at indiaspirituality batc gmail.om)

Ten Prini"$e *"anishads

1. Is6a H Isa H Isa%asya panis6ad

2. Fena panis6ad

3. Fat6a panis6ad

4. -ras6na panis6ad

'. unda+a panis6ad

. andu+ya panis6ad

=. 8aittiriya panis6ad

C. Aitareya panis6ad

9. 6andogya panis6ad

10.Bri6adaranya+a panis6ad

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Understanding Advaita - <t!er Aut!entic U"anis!ads

2ther A#thenti *"anishads

1. :%etas%atara panis6ad # ommented &y Adi :6an+ara (aut6entiity o" attri&ution to Adi :6an+ara

dou&t"ul). :till panis6ad is onsidered as aut6enti, as Adi :6an+ara 6as re"erened it in 6is

ommentaries.

2. /arsim6a 8apaniya panis6ad (di%ided into pur%a and uttara tapaniya) # ited &y Vidyara/ya :%AmI in 6is

master piee -an6da:I and Vais6na%a A6Arya#s

3. a6a /ArAya/a panis6ad (di""erent "rom 8ripAda Vi&6uti a6AnArAya/a panis6ad) # tent6 6apter o"

8aitiriya Aranya+a o" Fris6na#Gaur%eda

4. Fai%alya panis6ad ited &y Adi :6an+ara in Vis6nu :a6asranama B6A:ya and in B6A:ya on:%etas%atara panis6ad

'. /ArAya/a panis6ad (not "ound in 10C panis6ads o" u+ti+a panis6ad) # ited &y Adi :6an+ara in

Vis6nu :a6asranama B6A:ya

. Fau:itA+i BrA6ma/a panis6ad # ited &y Adi :6an+ara in Vis6nu :a6asranama B6A:ya

=. ;A&Ala panis6ad ited &y Adi :6an+ara in Br. :utra B6A:ya

C. At6ar%a:iras panis6ad ommented &y AmAnua and Ad6%a

9. ;aimini panis6ad o" pur%a#mimamsa ited &y Adi :6an+ara in Br. :utra B6A:ya (i" e7tant, yet rarely

studied) b1c

10.udgal panis6ad # ited as e"erene &y AmAnua

11.Faula upanis6ad H Faulopanis6ad # ommented &y B6as+araraya b1c

12.8ripurama6A panis6ad H 8ripurama6opanis6ad ommentary &y B6as+araraya. onsists o" 1

i+s. :6auna+a :6a+6a o" At6ar%a %eda, :ang+6yayana :6a+6a o" t6e ig%eda b1c

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.

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1C.8ArA panis6ad H 8aropanis6ad ommentary &y B6as+araraya.

b1c /ot a part o" 10C panis6ads listed in u+ti+a panis6ad

8ote*

• 86e Ven+ates6%ara -ress o" Bom&ay 6as in t6e %olume named :6"i+tapramoda inluded 8aropanis6ad

6i6 6oe%er is a di""erent panis6ad "rom t6at 6i6 is 6ere pu&lis6ed under t6e same name t6oug6

it is possi&le t6at 6at is t6ere and 6ere pu&lis6ed may &elong to one and t6e same panis6ad.

• 86e te7t o" t6e Arunopanis6ad 6ere pu&lis6ed is a di""erent or+ "rom t6at o" t6e Aruneyopanis6ad

pu&lis6ed in t6e 10C panis6ads o" t6e /irnayasagara -ress.

G:nder (onstructionH

:ome In"o a&out -reeptors o" Ad%aita

A!!a&&a 9ikshita

Appayya i+s6ita as an ad%aitin &y 6eart. @e sa t6e deline o" :6ai%ism due aggressi%e prea6ing &y

Vais6na%a#s. @ene 6e too+ t6e side o" :6ai%ism, t6re 6imsel" open to 6allenges and at times endangering 6is

li"e at t6e 6ands o" Vais6na%a#s. !ater 6e omposed 6yms on /ArAya/a. @e &lended ad%aita and s6ai%a and t6e

pat6 as +non as s6ai%a#ad%aita.

haskarara&a (o"ten alled as B6as+ara6arya).

@e as a :6a+ta#Ad%aitin 6o re%i%ed ors6ip o" :ri Gantra and de"eated many s6olars o" %aita and Valla&6

:6ool. 8ripurasundari used to stand on 6is s6oulders, 6ene 6e ould not &e de"eated in de&ates. 86e t6en

:6an+ara6arya o" :6ringeri at6 &lessed 6im and appointed 6im as a representati%e o" ad%aita.

B6as+araraya is di""erent "rom B6as+ara # I and B6as+ara # II, great mat6ematiians.

<a$idhara

!a+s6mid6ara, t6e aut6or o" t6e Ad%aitama+aranda (Ad%aita#a+aranda), a pra+arana or+ on Ad%aita Vedanta,

6as to 6is redit to ot6er or+s, namely, a ommentary on :rimad B6aga%ata and B6aga%an#nama+aumudi

dealing it6 nama#sam+irtana as a means o" attainment o" purus6art6as and it6 t6e meaning"ulness o" t6e

-uranas.

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Understanding Advaita - <t!er Aut!entic U"anis!ads

*"anishads 1ommented y Reent AArya-s

1. /irAlam&a panis6ad b2c

2. Amrit Bindu panis6ad b2c

3. 6yAna Bindu panis6ad b2c

4. 8ea Bindu panis6ad b2c

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.

2. /ada Bindu panis6ad (one o" 4 Bindu panis6ads, onsidered important)

3. opal 8apaniya panis6ad (:ome onsider Aut6enti, some do not)

4. ama 8apaniya panis6ad (:ome onsider Aut6enti, some do not)

&$ B6as+alamantra panis6ad o" g Veda (B6as+ala s6a+6a an e7tant s6a+6a o" g Veda. @ene it is %ery

li+ely t6at t6is upanis6ad is genuine. /ot a part o" 10C upanis6ads o" u+ti+a panis6ad)

<ake *"anishads

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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

li+e annapr/a panis6ad, AtmA panis6ad, VarA6a panis6ad, et.

Referenes made y Adi Shankara in Brahma S#tras

A list o" e"erenes, not restrited to upanis6ads, made &y Adi :6an+ara in 6is &6asya#s in Bra6ma :utra is

&elie%ed to &e$

1. Aitareya Aranya+a

2. Aitareya Bra6mana

3. Aitareya panis6ad

4. B6aga%ad ita

'. Bri6adaranya+a panis6ad

. 6andogya panis6ad

=. audapada Fari+a

C. Isa%as6ya panis6ad

9. ;a&alopanis6ad

10.;aimini#panis6ad (pur%a#mimamsa)

11.Fat6opanis6ad

12.Fausita+i panis6adHFausi+i#&ra6mana panis6ad13.Fenopanis6ad

14.a6a&6arat6a # :ant6i -ar%a, Vana -ar%a

1'.anusmriti

Page 7*7 of 400



Understanding Advaita - eferences made b Adi S!an.ara in /ra!ma Sutras

1.unda+opanis6ad

1=./yaya#:utra

1C.-ras6nopanis6ad19.ig Veda :am6ita

20.:am+6ya +ari+a

21.:atapat6a Bra6mana

22.:6%etas6%atara panis6ad

23.8aittariya Aranya+a

24.8aittiriya Bra6mana

2'.8aittiriya :am6ita

2.8aittariya panis6ad

2=.Vaiseis6i+a :utras

2C.Vis6nu -urana

29.Goga :utras

:ome more upanis6ads ited in 6is Vis6nu :a6asranam &6A:ya an &e "ound 6ere.

A"ter listing aut6enti panis6ads, lets see 6i6 ita#s are onsidered as aut6enti.

A#thenti 9itas

8ypially t6ere are more t6an 30 ita#s. ost o" t6em are a part o" -urA/a#s or a6A&6Arata or AmAya/a)

1. haavad >#tA

A part o" a6a&6arata. irst upades6a &y Fris6na B6aga%an to in &elo%ed disiple Aruna. ost popular anduni5ue ita.

2. :ttara >#tA

Page 7*4 of 400








:eond upades6a o" :ri Fris6na to Aruna o" Gogi#ad%aiti nature. ommented &y :ri auapadAArya.

ontains t6ree 6apters. 8al+s a&out ;i%a#Bra6ma Ai+ya and some in"o a&out nadi#s.

3. Anu >#tA

-art o" a6A&6Arata. 86ird upades6a &y :ri Fris6na to Aruna.

It "orms part o" t6e As%amed6a -ar%an o" t6e a6ˆ&6ˆrata, and is ontained in t6irty#si7 6apters o" t6at -ar%an.

86ese 6apters##&eing 6apters YVI to !I##toget6er it6 all t6e su&se5uent 6apters o" t6e As%amed6a -ar%an,

"orm &y t6emsel%es 6at in some o" our opies is alled t6e Anug”tˆ -ar%an#a title 6i6 a""ords a parallel to t6e

title B6aga%adg”tˆ -ar%an, 6i6 e 6a%e already re"erred to. 86e Anug”tˆ is not no a or+ o" any %ery great or

e7tensi%e reputation. But e do "ind some "e 5uotations "rom it in t6e B6ˆs6yas o" :an+arˆ+ˆrya, and one or

to in t6e :an+6ya#sˆra o" Vigˆna B6i+s6u,

:oure M ain -age

/ote$ Adi :6an+ara 6as also ommented on :anat :uAtIyA, a part o" a6a&6arat.

4. :ddhava >#tA

-art o" B6Aga%at -urA/a, anto 11, last message o" :ri Fris6na to 6is &elo%ed ousin and disiple :ri dd6a%a.

>7ellent ita, o%ers many issues li+e Varnas6ram d6arma, Farma, B6a+ti, ;nana, Idol ors6ip

5. Shiva >ita D Siva >#tA

A -art o" -adma -urana, -atala +6and H ttara F6and (depending upon %ersion o" -adma -urana). A disourse

&eteen B6aga%an :6i%a and B6aga%an ama

ni5ue ita, o%ering many "ields, li+e d%aita, ad%aita, s%arpa o" ;i%a, lories o" B6aga%an :6i%a, 6is %irA8a

s%arpa and 6is impersonal nature, &eyond t6ree gu/a#s. ontains 1C 6apters.

: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

Page 7*& of 400

http://www.sacred-texts.com/hin/sbe08/sbe0827.htm

http://www.sacred-texts.com/hin/sbe08/index.htm



http://www.kamakoti.org/peeth/origin.html#appendix2


https://archive.org/details/Shiva.Gita.with.Bal.Nandini.Vyakhya



http://www.scribd.com/doc/103369875/Shiva-gita-With-bal-Nandini-vyakhya


http://www.sacred-texts.com/hin/sbe08/sbe0827.htm

http://www.sacred-texts.com/hin/sbe08/index.htm







Understanding Advaita - Aut!entic #itas

omplete :6i%a ita (!in+ gi%en only "or eduational purpose. Vais6na%a#s may not li+e t6is &log, 6oe%er, t6ere

is no intention "rom t6e aut6or o" nderstanding Ad%aita to 6urt sentiments)

6. AshAvakra >#tA

An anient independent te7t. A disourse &eteen Fing ;ana+ and As68A%a+ra munI. It is &ased on aAta %Ada.

/ot reommended "or all.

?. Yo Vasisa or Vasisa >#tA

Gog Vasis8a is onsidered as an important te7t "or ad%aitins and is aut6ored &y :age VAlmi+I. :ri 6aitanya

a6apra&6u pro6i&ited reading t6is te7t, as it tea6es ad%aita. Ad%aita pra&6u, a disiple used to listen to it ?s

disourses "rom ad%aitins and :ri 6aitanya a6apra&6u as not 6appy a&out 6is disiple. 86e inident an &e

"ound in :ri 6aitanya 6aritramrita, Adi 12.40. 86is on"irms t6at t6e te7t is aut6enti.

!argest %ersion o" Goga Vasis8a ontains 2'000 %erses and 6as e5ual no o" %erses as ommentary. :6orter

%ersion, alled !Ag6u Goga Vasis8a (!ag6u means small), ontains '000 %erses. :till s6orter %ersion ontains 1000

%erses. t6ere is still a s6orter %ersion alled as Goga VAsis8a :ara. :ami 6inmaya 6as seleted a&out 100 %erses

in 6is translation o" Goga Vasis8a sAra.

Goga VAsis8a 6as adopted a uni5ue met6od o" tea6ings in t6e "orm o" &eauti"ul stories "ull o" deep meaning.

:ri amanas6ram 6as pu&lis6ed Goga Vasista sara 6ere. any ot6er %ersion are a%aila&le on internet.

86is ita is not reommended "or all.

86ere are many ita#s "ound in -rA/a#s, 6i6 are onsidered as aut6enti &y some &ut may not 6a%e uni%ersal

aeptane. :ome o" t6em are listed &elo

@. Vasisa version of haavad >#tA or haavad >ita as !redicted & Sae Vasisa (-art o" Gog Vasis8a)

eently, a ommentary &y :ami Ved B6arti under t6e title o" ]:ong o" 86e !ord (ita in Goga#Vasist6a)O

o%ing aay "rom t6e traditional a6a&6arata narration, Goga#Vasist6a presents a di""erent narrati%e approa6

&y t6e Vedi seer, Vasist6a a&out t6e Frsna#Arun dialogue to 6is pupil ama as i" it ould 6appen e%entually in

t6e remote "uture.

Page 7*' of 400

http://mahapashupatastra.blogspot.in/search/label/Shiva%20Gita

http://vedabase.net/cc/adi/12/40/en2





http://exoticindiaart.us2.list-manage2.com/track/click?u=93c692460dce9dc0553b91fa3&id=48bc932a5f&e=b8fcc77c5f



http://mahapashupatastra.blogspot.in/search/label/Shiva%20Gita







:ome also say t6at study o" B6aga%ad gita is inomplete and it 6as to &e studied along it6 VasistaOs %ersion o"

Ba6ga%ad ita

N. =ihu >ita

-art o" :6i%a#a6asya p#-rA/a is 6ig6ly re%ered and reommended &y :ri amana a6ars6i. :ome do not

onsider p#-rA/a#s as Aut6enti, 6oe%er Adi :6an+ara in 6is Vis6nu :a6asranama B6A:ya

10. >uru >ita

-art o" :+anda -urA/a. any %erses "rom it are 6anted as daily prayers to uru. ained -opularity in todayOs

age.

>7tremely use"ul in de%eloping uru B6a+ti.

/ot +non to 6a%e &een ited or ommented &y any pr%AArya#s.

uru ita in pd" and 6tml "ormat (a%aila&le in @indi and >nglis6. @indi 8ranslation is done &y :6ri /andlal

as6ora and is pu&lis6ed &y and6ir -ra+as6an)

11. Avadhoot >ita and ivan 7ukta >ita

Bot6 ita#s are independent te7ts and are &elie%ed to &e aut6ored &y B6aga%an attatraya. 86ey are onsidered

%ery anient and important. 86ey are o" ad%aiti nature.

/ot ommented &y any pr%AArya. any AArya#s o" present age are translating t6is ita in luding t6ose

assoiated it6 ita -ress, ora+6pur

12. =A$a >#tA

ama ita is a part o" Ad6yAtma AmAya/a. It onsists o" 2 %erses. 86oug6 s6ort in lengt6, it is saied to &e

?:6ruti sArA sangra6? meaning essene o" all %eda#s. It is o" ad%aiti nature.

/ot ommented &y any pr%AArya. any AArya#s o" present age are translating t6is ita inluding t6ose

assoiated it6 ita -ress, ora+6pur. :ami 6inmaya 6as translated and ommented :ri ama ita.

86ere are many more less popular ita#s 6i6 are not listed 6ere. :ome o" t6em may &e important.

Page 7*( of 400

http://www.hariomgroup.org/shrigurugita





Understanding Advaita - eferences and Sources

eferences and Sources

Sources for reading

8!is "age ill alas be u"dated as and !en % find @ualit lin.s related to Advaita Vedanta$

A*)aita 1e*anta lin%#

Advaita Vedanta

ad!usudan Sarasati

ad!usudan Sarasati?s Advaita Sidd!i, Pdf on Arc!ive$org, Scribd

Advaita Vedanta - AQ

#auD"AdAc!ara

A;aati VAda

Vedic Saings, Vedic Saings 2, Vedic Saings 7

Sri amana a!ars!i?s 40 Verses on ealit G 8rut!

Vedabase of Srila Prab!u"ada

Ad%aita Vedanta -6ilosop6y # :6ringeri att + 8ew

Srima* ha"a)at - A 1e*antic 1iew

!tt"GG$.ris!namurt!s$comG"rofv.GVE2G/!agavatam%ntroduction$!tml

!tt"GGsans.ritdocuments$orgGsitesGsnsastriGadvaitavedantainsrimadb!agavata$!tml

Page 7*) of 400



https://sites.google.com/

http://archive.org/details/Advaita.Siddhi.by.Madhusudana.Sarasvati

http://www.scribd.com/doc/106927220/Advaita-Siddhi




http://www.reocities.com/parasu41/vedic_sayings.html

http://www.reocities.com/parasu41/vedic_sayings2.html


http://www.satramana.org/html/forty_verses_on_reality.htm

http://vedabase.net/

http://www.sringeri.net/history/sri-adi-shankaracharya/advaita-vedanta-philosophy

http://www.krishnamurthys.com/profvk/VK2/Bhagavatam_Introduction.html

http://sanskritdocuments.org/sites/snsastri/advaitavedantainsrimadbhagavata.html



https://sites.google.com/

http://archive.org/details/Advaita.Siddhi.by.Madhusudana.Sarasvati

http://www.scribd.com/doc/106927220/Advaita-Siddhi




http://www.reocities.com/parasu41/vedic_sayings.html



http://www.satramana.org/html/forty_verses_on_reality.htm

http://vedabase.net/

http://www.sringeri.net/history/sri-adi-shankaracharya/advaita-vedanta-philosophy

http://www.krishnamurthys.com/profvk/VK2/Bhagavatam_Introduction.html

http://sanskritdocuments.org/sites/snsastri/advaitavedantainsrimadbhagavata.html



Understanding Advaita - Sources for reading

!tt"GGsans.ritdocuments$orgGsitesGsnsastriGe"isodes$!tml

/!agavad #ita Su"er Site /eta - 4cellent Site

Seven Stages of :nana - Sami Sivananda

>!at is Advaita Vedanta +o can it be a""lied in toda?s "ractical life

Sri ama.ris!na on editation on #od it! and it!out orm

!tt"GG$!indunet$orgGalt!induG1**&:anGmsg0001($!tml

!tt"GGadvaita-academ$orgG8al.sG8!e-Scri"tural-teac!ing-of-mAAvAda-and-bra!mavAda-W2)7-of-

7W2*$as!

!tt"GG$;nana;oti$comGarticleGarticle$"!"id2'1

8o" 1a#i#tha

!tt"GG$b!aganvalmi.i$comGogvasist!a1$!tm

!tt"GG$dls!@$orgGreligionsGogavasis!t!a$!tm

---

Panc!adasi of Vidarana

http://sanskritdocuments.org/sites/snsastri/episodes.html


http://indiaspirituality.blogspot.in/2009/09/seven-stages-of-jnana.html

http://indiaspirituality.blogspot.com/2009/08/what-is-advaita-vedanta-can-it-be.html

http://indiaspirituality.blogspot.in/2009/09/sri-ramakrishna-on-meditation-on-god.html

http://www.hindunet.org/alt_hindu/1995_Jan/msg00017.html

http://advaita-academy.org/Talks/The-Scriptural-teaching-of-mAyAvAda-and-brahmavAda-(3-of-3).ashx


http://www.jnanajyoti.com/article/article.php?id=261

http://www.bhagwanvalmiki.com/yogvasistha1.htm

http://www.dlshq.org/religions/yogavasishtha.htm

http://sanskritdocuments.org/sites/snsastri/episodes.html


http://indiaspirituality.blogspot.in/2009/09/seven-stages-of-jnana.html

http://indiaspirituality.blogspot.com/2009/08/what-is-advaita-vedanta-can-it-be.html

http://indiaspirituality.blogspot.in/2009/09/sri-ramakrishna-on-meditation-on-god.html

http://www.hindunet.org/alt_hindu/1995_Jan/msg00017.html



http://www.jnanajyoti.com/article/article.php?id=261

http://www.bhagwanvalmiki.com/yogvasistha1.htm

http://www.dlshq.org/religions/yogavasishtha.htm

advaita filosofia completa

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