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v13.1.2 beta updated 20th Sept 2014. change log: http://www.advaita-vedanta.in/recent-updatesNamaste Fellow Advaitins,This site is dedicated to fellow Advaitins and aims at giving clear picture of Advaita. The site is divided into three parts:PART I: Advaita Vedanta1.1 Understanding Advaita1.2 adhyAropa apavAda - A Consistent Traditional Teaching1.3 Meditative Journey of an Advaita Vedantin1.4 Advaita, Creation and it's practicability1.5. Musings - Other Side of Coin1.6. viShNu and caturbhuja viShNu1.7. Clearing Accusations & DoubtsPART II: Advaita in shastras2.1 Advaita in Shastras2.2 Random Quotes2.3 Brahman in Upanishads2.4 Concepts of Advaita in ShastrasPART III: Works of Adi Shankara3.1 Questioning Authenticity of works attributed to Adi Shankara3.2 References cited by Adi Shankara in his Bhashya on Vishnu Sahasranama3.3 Adi Shankara Preached Smarta DharmaPART IV: Conspiracies against Bhartiyas4.1. Conspiracies against BhartiyasPART V: Adi Shankara - A Jagadguru5.1. Adi Sankara - A JagadguruPART VI: Works of Adi Shankara6.1. Questioning Authenticity of works attributed to Adi Shankara6.2. References cited by Adi Shankara in his Bhashya on Vishnu Sahasranama6.3. Adi Shankara Preached Smarta DharmaPART VII: Authentic Shastras7.1. Authentic Upanishads and Gitas7.2. Authenticity Puranas, Up-Puranas and Shala PuranasThank you|| ॐ तम नमामि गुरूम्‌ परम ||

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Understanding Advaita - Understanding AdvaitaIndiaspirituality Blog (Amrut)Offline version of website Understanding AdvaitaVersion 13.1.2 beta, dt. 20.9.2014 Copy Left - Indiaspirituality Blog (Amrut): Creative Commons Attribution 2.5 India LicensePage 1 of 541Understanding Advaita - Free Culture Works License - Public Domain(Skip Index and read chapter I Understanding Advaita, jump to page 32 )IndexAbout Version umbers!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3"hanges Since #ast Version!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3$isc%aimer!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&ature o' (roject and (ub%ishing Strateg)!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&"redits!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!*+," -ith subtit%es!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.Introduction!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!2/Understanding Advaita!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!32adh)Aropa apavAda 0 )1 A "onsistent +raditiona% +eaching!!!!!!!!!!!!!!!!!!!!!!!!!223editative 4ourne) o' an Advaita Vedantin!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!535Advaita, "reation and it6s (racticabi%it)!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5/37 8 A!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!593"%earing Accusations 8 $oubts!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5&53usings 1 ,ther side o' coin!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!233viShu and caturbhuja viShu!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!232Advaita in Shastras!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!2*2:andom 7uotes and +houghts!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3&2;rahman in Upanishads!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3*3"oncepts o' Advaita in Shastras!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3.2"onspiracies b) b!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9$isc%aimer!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&ature o' (roject and (ub%ishing Strateg)!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&"redits!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!*+," -ith subtit%es!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!.Introduction!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!2/Page 8 of 541Understanding Advaita - TOC - with subtitles, +hou, +he Cno-er ,' A%% +he 3i%k1,cean ,' ScripturesD +he =hom to SurrenderG!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&5=h) +heor) o' Advaita is right!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&5Acceptance of %i: /ra(anas..........................................................................................$2Mimamsa...........................................................62Page 10 of 541Understanding Advaita - TOC - with subtitlesAdvaita Vedanta 1 A (ure Vedantic path!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&3UniHueness o' Advaita!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&/vAda1s 1 +heories o' "reation!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!&&Ara(bha vAda...............................................................................................................$$pari;A(a vAda..............................................................................................................$$Vivarta vAda..................................................................................................................$$aadh)Aropa apavAda in Caushitaki ;rahmana Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!525adh)Aropa apavAda in subA%a Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!522adh)Aropa apavAda in tejo1bindu Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!523adh)Aropa apavAda in bAhvrica 0;ahvricha) Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!52/adh)Aropa apavAda in maitra)Ani Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!529adh)Aropa apavAda in atharvaSirasa Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!52&adh)Aropa apavAda in atharvaSikhA Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!52*adh)Aropa apavAda in painga%a Upanishad!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!52.adh)Aropa apavAda in Srimad ;hAgavatam!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5223editative 4ourne) o' an Advaita Vedantin!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!535+-o t)pes o' sAdhanA can be practiced b) Advaita Vedantin!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!5355. ?M...........................................................................................................................515The Journey......................................................32Page 12 of 541Understanding Advaita - TOC - with subtitles2. ;eti-neti..................................................................................................................511Is Sri :amana 3aharshi6s +eaching +raditiona%G!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!53/=h) is renunciation important 'rom beginningG!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!53.6$irect !;egation! and not !*eSiva as supreme brahman sa)s bhAgavat purAa!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!2&2%iva naTarAanu(ad 0ita.............................................................................................2--Advaita in %hiva 0ita fro( /ad(a /urana...................................................................122Advaita in Uttara 0ita..................................................................................................122Advaita in Anu 0ita......................................................................................................12&Advaita in Uddhava 0ita..............................................................................................12-Advaita in AdhyAt(a rA(Aya;a and tArA g3tA...........................................................152Advaita and A 0ten) mukh)a 0major) Upanishads!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!35&Advaita Vedanta 3shAvAsya Upanishad.......................................................................15&Advaita Vedanta in =ena Upanishad - 3 (ay not deny 'rah(an and 'rah(an do not deny (e......................................................................................................................15-Advaita Vedanta in =atha Upanishad 6,athopanishad7................................................122Advaita Vedanta in /rashna Upanishad.......................................................................121Advaita Vedanta in Munda,a Upanishad......................................................................124Advaita Vedanta in Mandu,ya Upanishad....................................................................125Advaita Vedanta in Taittiriya Upanishad......................................................................125Advaita Vedanta in Aitareya Upanishad.......................................................................12&Page 17 of 541Understanding Advaita - TOC - with subtitlesAdvaita Vedanta Chandogya Upanishad.......................................................................12&Advaita Vedanta 'rihadAra;ya Upanishad..................................................................115Advaita in other Upanishads!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!333%vetashvatara Upanishad on 'rah(an as 3sh.ara......................................................111Advaita in Mu,ti,a Upanishad 6Mu,ti,opanishad7.......................................................115Advaita Vedanta in subAla Upanishad.........................................................................11$ Advaita in nirAla(bopani%had....................................................................................11&Advaita and A Fears o' research and co%%ection o' authenticmanuscripts!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!3223ax 3u%%er, A!A! =i%son, =i%%iam 4ones, E! 5Adi Sankara 1 A 4agadguru!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/>3Adi Sankara 1 A 4agadguru!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/>3;irth date o' Adi Sankara!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/>*"urrent SankarAcAr)a1s 0Shankarachar)as)!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/>*7uestioning Authenticit) o' -orks attributed to Adi Shankara!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/>.Page 19 of 541Understanding Advaita - TOC - with subtitlesAre a%% the -orks attributed to Adi Shankara ;hagavadpad actua%%) his compositionsG!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!/>."onspiracies b) >Authenticit) o' (uranas, Up1puranas and Stha%a (uranas!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9>*"ontroversia% verses in padma purAa!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9>*Another "%assi'ication in padma purAa 1 a better one!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9>2,pinion o' pUrvAcAr)a1s!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9550reatness of %iva in pad(a purA;a.............................................................................5550reatness of %iva in bhAgavat purA;a........................................................................55& Verses in Siva gItA simi%ar to an)a1devatA verses in bhagavad gItA 02!29)!!!!!!!!!!!!!!!95*Interpo%ations in padma purAa!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!952Interpreting 6tamas6!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!92>purAa1s cannot contradict vedA1s -hich g%ori') rudra!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!922Ee- thoughts about creation, trinit), and -ords bhagavAn and deva 0devatA)!!!!!!!!!!!92&nArA)aa and the 6a6 'actor!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!92*vaiSnava objections!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!9223ora% o' stor) is more important than stor) and adopting nAhI nindA n)A)a!!!!!!!!!!!!!!933#itera% meaning shou%d not be taken!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!93/o purAa is superior or in'erior!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!93/upa1purAa1s and stha%a purAa1s are authentic too 1 in -ords o' kAnchi paramAcAr)a!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!93*:e'erences and Sources!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!932Sources 'or reading!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!932Page 23 of 541Understanding Advaita - IntroductionIntroduction,345-14- )6 ,77 - |8 4 4 9 6 || - $: -1O Thou, The Knower Of All The Milk-Ocean Of Scriptures! The Expounder Of The Topics Of GreatUpanisadic Treasure-Trove! ,n +h) Eau%t%ess Eeet I 3editate In 3) Aeart! ;e +hou 3):e'uge , preceptor, Sankara! I meditate on Four pure %otus 'eet in m) heart @ ,(receptor Shankara, be m) re'uge. - toTakAShTaka.m - 1Namaste Fellow Advaitins,This site is dedicated to fellow Advaitins and aims at giving clear picture of Advaita, MeditativeJourney of an Advaita Vedantin, Dispelling Doubts, accusations by other Vedantic schools, GivingReferences of Shastras that Support Advaita, as taught by GauDapadAchArya, Adi Shankara, hissuccessors and other modern saints following Traditional Advaita. A special page has been dedicated to understand a unique traditional teaching passed on to andby Shri Gaudapadacharya and Adi Shanakracharya ji. This method was re-discovered by SriSacchidanandendra Saraswati Swami of Holenarsipur. It is called adhyAropa apavAda.Site is divided into 3 main categories:PART I: Advaita Vedanta This part is theoretical in nature. It is written in simple and easy to understand language withoutmuch use of quoting shastra-s except the last part which clears accusations on advaita. This partPage 24 of 541Understanding Advaita - Introductionis not of polemical nature.a. Understanding Advaita This section attempts to correctly project Advaita. Explains basic concept of Advaita along with common terminology and definition of basicterms used in advaita, as defined by Adi Shankara in his PrakaraNa grantha-s. It also goes into subtler details, in brief, which can be useful for sincere advaitins whoregularly meditate for attaining moksha. Some FAQs are also includedAdvaita teaches to go beyond maayaa, beyond attributes and be free from concepts of duality andnon-duality, beyond (worldly and scriptural) knowledge and ignorance. Advaita also teaches thateverything else that you see is Brahman. b. adhyAropa apavAda - A Consistent Traditional TeachingThis part deals with unique Traditional way of teaching as passed on to and by by ShriGaudapadacharya and Adi Shanakracharya ji. According to Swami Sacchidanandendra Saraswati,it is the only consistent method of teaching. c. Meditative Jorney o! an Advaita VedantinThis part deals with Meditative journey of an Advaita Vedantin. It explains meditation on OM andmethod of negation i.e. Neti - Neti along with other subtle points.d. Advaita" Creation and it#s practicabilityThis part explains questions related to theories of creation w.r.t advaita vedanta and practicalapplication of advaita vedanta.Page 25 of 541Understanding Advaita - e. Clearing Accusations & Doubtse. Clearing Accsations $ %obtsThis part attempts to clear doubts, accusations and correct misunderstandings. Advaitins are taught to remain calm and neutral when someone verbally attacks them. Everysincere seeker practices his / her path with full faith and devotion. Personal attack can be ignored,but what if it someone attacks the very faith you are practicing? For new comers this will be quitea shock. Vaishnavas wrongly accuse Adi Shankaracharya being a mayavadi and a hidden Buddhist. They accuse of Advaita being non-vedic. They incorrectly say that Avaita is maayaavaad, though it is brahmavaad (niraakaara andvivarta and ajaata vaad) Some of them even go on to say that Adi Shankara was a demon who walked on earth andanyone following his teachings will be doomed. Some even go further that followers of Shankara as "tyrannical people who burned downmonasteries, destroyed cattle and killed women and children" - source Wikipedia article onAdvaita Vedanta, refer to Dvaita --> search for 'kill' and you will find the above statementThe purpose of writing this article is that I tried to find the truth and had to spend much time tocollect facts that conclude: Advaita, as taught by Adi Shankara is authentic and is consistent withVedas, upanishads, Puranas and Bhagavad Gita.Hitting back at accusers is avoided, as we are taught to feel compassion and not hatred. Onecannot have lower animal emotions if one wants to progress in spirituality. I just want to convey the correct understanding to fellow advaitins so that when anyone tries todefame or accuse Advaita or Adi Shankara, they know its a strawman. No one correctly practisingAdvaita, as taught by Adi Shankaracharya and his preceptors and vedic Rishis will be doomed, infact, he will be freed from the miserable cycle of birth and death and will sit on the pinnacle oftruth.Page 26 of 541Understanding Advaita - IntroductionPART II: Advaita in shastrasThis part contains quotes from shastras supporting the theory of advaita vedanta,a. Advaita in &hastrasShastras are an authority, any path has to be consistent with them. Vedas, Upanishads andBhagavad Gita are the pillars of Sanatana Dharma. Hence Reference to advaita teachings inshastras has to be pointed out. References from various smritis (bhagavad Gita, Guru Gita, UttaraGita, Shiva Gita and other lesser known Gitas) and shrutis (major and minor upanishads) aregiven. References from Srimad Bhagavatam are also quoted.This part has been the most difficult, not because it is tough to get details, but it has put me in afix. I am trying to prove, acknowledge that Advaita is authentic and Adi Shankaracharya isgenuine. After collecting references from shastras that teach Advaita, we can say,6Fes Advaita is authentic, consistent -ith Vedas and Adi Shankara -as one o' thegreatest proponent o' traditiona% advaita6This word Yes, gives me pain. It show the acknowledgement. I feel it is an insult to the entiresystem and the great beloved acharya Shri Adi Shankara, as a ajnani cannot judge a jnani, norone should try to. This site is my silent response. It's an attempt to give correct picture and leave it's discretion tothe reader. More than a response, I have created this site as I do not want others to waste timecollecting references from shastras. After going through this website, questioning andacknowledgment should be replaced by Faith and one should say,'Advaita is authentic, consistent with Vedas and Adi Shankara was one of the greatest proponentof traditional advaita'Even if one person would speak the above statement from heart, my humble attempt will befulfilled. Page 27 of 541Understanding Advaita - b. Brahman in Upanishadsb. 'rah(an in UpanishadsThis page is a collection of words connected to Brahman in shastras.c. Concepts o! Advaita in &hastrasThis page attempts to find advaitic concepts like Brahman, Atman, etc from shastras.d. Rando( )otesThis page is a collection of random but useful quotes from Shastras. It may also have some otheruseful information other than quotes from shastras.PART III: Conspiracies against 'hartiyasa. Conspiracies against 'hartiyasBritish East India Company wanted to rule India. In this quest they setup Asiatic Society with 24+ members, like H.H. Wilson, Jones and others to interpret our shasras in a demeaning way. Theyalso hired Max Muller to interpret shastras in a wicked way. they also made attampts to demeanour deva bhASa sanskrit and tried to create Pro-Indo-Euro Language as the mother of alllanguages including Sanskrit. They fabricated a myth called Aryan Invasion theory. DharmChakravarty Swami Prakashananda Saraswati had decoded their ways and have presentedscientific proofs to support his claims in exposing so-called western scholar, Indologists andLinguists having hidden agenda to destroy our culture and our shastras. These men also corruptedour dharma sAstra-s and grihya sUtra-s and bhavishya purANa. Unfortunately their line of thinkingare still followed today. This page is a must read for all Hindus.PART IV: Adi &han*ara - A JagadgrPage 28 of 541Understanding Advaita - Introductiona. Adi &an*ara - A JagadgrLogical reasoning given as to why Adi Sankara is called as Jagadguru.PART V: +or*s o! Adi &han*araThis page attempts to support works attributed to Adi Shankara and his preaching of smArtadharma.a. )estioning Athenticity o! ,or*s attribted to Adi &han*araThis part attempts to show the reason why some scholars do not consider the works attributed toAdi Shankara are genuinely acharya's creation and finding limitations in their adopted process forcritical examination of works.b. Re!erences cited by Adi &han*ara in his 'hashya on Vishn &ahasrana(aThis part lists references cited by Sri Adi Shankara Bhagavadpada in his Vishnu Sahasranamabhashya.c. Adi &han*ara Preached &(arta %har(aThis part attempts to support the common belief that Adi Shankara preached smArta dharma.Page 29 of 541Understanding Advaita - PART VI: Athentic &hastrasa. Athentic Upanishads and -itasTraditionally there are 108 upanishads. Some scholars do not accept all 108 upanishads listed inMuktika Upanishad. This part tries to under the reason behind their claim and the method adoptedby them for critical study of any shastra before accepting it as a genuine shruti.b. Athenticity Pranas" Up-Pranas and &hala PranasLogical reasoning is provided from advaita POV in support of claim that all purANa-s are authentic.Verses in padma purANa-s classifying purANa-s into sAttvika, rAjasika, tAmasika are refuted byquoting another classification given in padma purANa. Other reasons like comparing purANa-swith mAhAbhArata and vedA-s and vedAnta are given in support of claim.Lastly, whatever good you find is my Guru's Grace and whatever negative you find is my own.May this humble attempt bring inner peace to Fellow Advaitins and other sincere spiritual seekers.May we all move beyond the realm of vaad-vivaad is my humble prayer. || ; 6 ||AumIndiaspirituality AmrutLets begin our journey by Understanding AdvaitaPage 30 of 541Understanding Advaita - IntroductionOm Shri Ganeshaya Namah || Om Shri Guru Sharanam || Om Shri Ramakrishna Sharanam || Om Shri Ramana MaharshiSharanam || Om Shri Adi Shankara Sharanam || Om Shri Paramatmane Namah Page 31 of 541Understanding Advaita - Understanding AdvaitaUnderstanding Advaita&altations to Para( -r - -r -itaLet us begin with salutations to our Guru who is none other than Sat-Chit-Anand Atma / Brahman ? > @A 9 |B&7 1 & &-++ Page 165 of 541Understanding Advaita - Lets explore related verses from Padma Purana for better understandingLets analyze important words:+he doctrine o' 3A)A (mAyA vAdam asat 7Astra5Advaita is not mAyAvAda, It is BrahmavAda. To understand this we will analyze our mahAvAkya-s1. =I6 ! Prajnam brahmaConsciousness is Brahman - Rig Veda, Aitreya Upanishad 3.32. ! *aishna"am and other denominations. &hri %di &ankaraunder#ined the essentia# unity o) a## &am'radaayas and se1ts and sa"ed ,induism)rom disru'tion. %## denominations ha"e the 1ommon *edi1 basis. (e 1an a13uire that 'ea1e)u# )rame o) mind andde"e#o' that 1atho#i1 tem'er and uni"ersa# a11ommodation 1hara1teristi1 o) &hri %di&ankara and o) the %d"aita *edanta he e.'ounded> (hi1h (i## enab#e us to #i"e in'ea1e and amity> so essentia# )or se1uring uni"ersa# (e#)are.Even the current Shankaracharya Matt have temples and perform daily worship. Here is aexplanation from website dedicated to Shrengeri Matt.Establishing 4 maths in the four quadrants of our country2stab#ishing 4 maths in the )our 3uadrants o) our 1ountry> o'ening tem'#es>organi-ing ha##s o) edu1ation> this mighty master #e)t nothing undone inmaintaining (hat he a1hie"ed. %mong the )our Maths t(o o) them in the 2ast and $estPage 188 of 541Understanding Advaita - Clearing Accusations & Doubts(ere set u' on the sea shore> (hi#e the Maths in the North and &outh (ere set u' inthe mountain regions. &ri &uresh(ara1harya> (ho hai#ed )rom the north (as '#a1ed in1harge o) the Math in the &outh> (hi#e Totaka )rom the &outh (as sent to inone "erse or e"en ha#) a "erse. ,e has re1on1i#ed the seeming#y 1ontradi1tory1on1#usions o) the A'anishads and in the integrated "ie( that ,e has 'resented theeterna#> im'ersona#> 1ons1iousness %bso#ute isthe the one (ithout ase1ond. Time> et1.> that are e"er 1hanging.The 0i"a is not di))erent )rom the abso#ute but due to A'adhis a''ears tobe di))erent and sub0e1t to #imitations. The A'adhis #imit 1om'rehensions and areunrea# #ike #imit#ess s'a1e a''earing #ike room s'a1e> 'ot s'a1e> et1BCn1e the 1onditioning )a1tors "anish> 0i"a is seen as one (ith i.e. ti## 1hitta shuddhi is ri'e enough to maintain the meditationa#e3ui'oise> karma has to be done by a## in nishkama s'irit as a dedi1ation to 6od.,e has a#so de1#ared in many '#a1es that e"en the ob#igatory (orks done in Nishkamas'irit ha"e 'unya as the )ruit. ,e said that any karma done> ha"ing been dedi1atedto 6od may not bear )ruit is im'ro'er> indeed su1h dedi1ation shou#d make (ork non-)ruit)u# besides besto(ing the re3uired menta# 'urity. ,e Ases the (ord De4A- in this 6eeta (hen there are su1h 1ontradi1tions> this is theans(er. The Vartikakara (Sureshvaracharya / Vartika-kara) says: All the differentmeans by which peple can attain knwled!e f the self shuld be understd t bevalid" These means are un#imited in numberF.Note by &hri &. N. &hastri: !i))erent %1haryas ha"e e.'ressed di))erent "ie(s aboutho( the maha"akaya is to be understood. The )o##o(ers o) &uresh"ara say thatPage 193 of 541Understanding Advaita - 4. ajAta vAda0aha##akshana is to be ado'ted. The )o##o(ers o) &ar"a0natmamuni and*a1has'atimisra ado't a0aha##akshana. !harmara0a %dh"arindra> the author o)*edanta'aribhasha inter'rets the "akya (ithout resort to #akshana. :rakrti 1reates the (or#d out o) itse#). There is no ;s"ara as animitta-karana. %11ording to &ankhya> :rakrti has trans)ormed itse#) as the 1reated(or#d. This is 1a##ed G'arinama-"adaG.$hi#e asat-karya-"ada is the 'rin1i'#e on (hi1h the naiyayikas base their "ie( o)1reation> su''orters o) &ankhya base their theory on sat-karya-"ada. %dherents o)the )ormer be#ie"e that the 1#ay is the u'adana(materia# 1ause) )or the making o)the non-e.istent 'ot (hi#e the 'otter is the nimitta or e))i1ient 1ause. The sat-karya-"adins be#onging to &ankhya argue thus: GThe 'ot (as there in the 1#ay in thebeggining itse#). The oi#-monger 'resses the sesame seeds to e.tra1t the oi# thatis a#ready 'resent in them. &imi#ar#y> the 'ot 1on1ea#ed in the 1#ay emerged as aresu#t o) the (ork o) the 'otter. ;t is on#y by using the 1#ay that you 1an makethe 'ot. =ou 1annot make a 'ot (ith sesame seeds nor do you get oi# by 'ressing the1#ay. The 'ots are a## anu-s o) the 1#ayH they 1ame into e.isten1e by the anu-sbeing sha'ed. GCur a1arya says: GThere is neither arambha-"ada nor 'arinama-"ada here. ;t is the (ith its 'o(er o) Maya> that a''ears in the disguise o) 1reation. Ior the'otter (ho is the :aramatman there is no other entity other than himse#) 1a##ed1#ay. &o the arambha-"ada is not right. To say that :aramatman trans)ormed himse#)into the 1osmos is #ike saying that the mi#k turns into 1urd. The 1urd is not thesame as the mi#k. $ou#d it not be (rong to state that the :aramatman be1ame non-e.istent a)ter be1oming the 1osmos7 &o the 'arinama-"ada is a#so not "a#id. Cn theone hand> the :aramatman remains 'ure 0nana> as nothing but a(areness> and> on theother> he sho(s himse#) through the 'o(er o) his Maya as a## this uni"erse (ith its#i"ing-beings and its inert ob0e1ts. ;t is a## the a''earen1e o) the same /ea#ity>the /ea#ity in "arious disguises. ;) a man dons a disguise he does not be1omeanother man. &imi#ar is the 1ase (ith a## these disguises> a## this 0ugg#ary o) theuni"erse. (ith a## the a''arent di"ersity> the one /ea#ity remains un1hanged. GThis argument is kno(n as G"i"arta-"adaG.There is "i"arta in the 'henomenon o) a ro'e a''earing to be a snake. The u'adana-karana(materia# 1ause) that is the ro'e does not 1hange into a snake by nimitta-karana(e))i1ient 1ause). &o the arambha-"ada does not a''#y here. The ro'e does nottrans)orm itse#) into a snakeH but on a11ount o) our nes1ien1e (a"idya) it seems tous to be a snake. &imi#ar#y> on a11ount o) our a0nana or a"idya the as a## are agreed u'on theu#timate rea#isation o) the &u'reme. *idyaranya and%''ayya !ikshitar (rote en1y1#o'edi1 (orks on other systems (ith the )ide#ity o)e.'osition rare#y e3ua#ed and mu1h #ess e.1e##ed by the 'rotagonists o) thosesystems themse#"es. %''ayya !ikshitar says that as 6od4s gra1e is re3uired to rea1hthe A#timate /ea#ity> and as that gra1e 1an be obtained on#y through he (ase.'ounding the other systems (hi1h 'romoted this ;s"ara-bhakti. Chapter: Importance of Bhakti in-d(e##ing e"ery (here and in e"erything> ho( e"er minute.Cur duty is (orshi' ,im in this (ay (ith de"otion> and i) (e do so> ,e re"ea#s ,istrue nature to us. sho(s that bhakthi is the means )orthe rea#isation o) the truth o) 6od4s nature. %d"aita> *isishtad"aita> and !"aitaare one in this em'hasis on sAd)a(object of worship)2. 'advaitamaya-GYAna' (non-dual knowledge), which is the realization of non1di''erencebet-een the t-o 1 6sAd)a1sAdhana6 3. brahma-saxAtkAra - negation of above three different types of knowledge and realizing theSelf as nirguNa brahman, where there is no second.It is difficult to explain these differences. Lets try to understand them. First type of knowledge is the mastery over breath (prANa) i.e. mastery over breathingtechniques. This may also include activation of kundalini Second type of knowledge is the understanding of brahman via study or by words of guru. Third type of knowledge is understanding that there is non-difference meditator (subject,sAdhana) and object (sAdhya) i.e. jIva is not different from brahman. In other words, 'I' ofjIva is not different from real 'I' - brahman. Earlier we had also seen that the cause andeffect are non-different (VP 1.22.44). Even if we take this state as experience, still there isa thin line of separation and a trace of Ego left which says, 'I am brahman. There is nodifference between us'. There is someone experiencing duality. The fourth type of knowledge is the knowledge of the supreme Brahman, in which there isno separate experience. We can further simplify the four types of knowledge as Preparation (i.e. getting qualified for knowledge of brahman) Spiritual instruction (updeSa) about knowledge of brahman Knowledge that object of meditation and subject i.e. jIva (tvam pada) and brahman (tat)pada are not different.(here there is someone who says that 'I am one'. To negate anytrace of duality in unity, the fourth type of knowledge is defined. Realization of non-dual brahman as Self. The fourth type of knowledge is different. It is direct experience of brahman as 'Self' or 'I'. Letsunderstand this fourth type of knowledge. During meditation, there is a duality of observer and object of observer. When the object drops,then observer, which is relative term, also cease to exist, as there is nothing left to observe. Whatremains is just 'you' or 'I'. This 'I' is completely different from 'I' of Ego. Hence earlier it is saidthat in relation to ISvara, it is said that ISvara 'exists', nothing more can be said.The fourth type of GYAna is the best. One rises beyond dvaita-advaita. One may have a doubt thateven when one realizes non-difference, one is experiencing something.To break this jynx, thefourth type of GYana in which there is no [separate] experience is mentioned. Hence it is also saidin VP 1.2.10-13 that we can only say that ISvara 'exists' (VP 1.2.10-13). Here too in VP 1.22.49-51, the word used is 'sattA-mAtra' which means, 'existence' or 'consciousness'Page 249 of 541Understanding Advaita - viShNu is not always caturbhUja viShNuAfter knowing the non-difference between subject (meditator) and object (brahman), theseparateness melts. What remains is only 'I' also called as 'consciousness'. Lets continue our study in which we try to understand that viShNu is not always caturbhujaviShNu, a person.viShNu purANa in anSa 5, adhyAya 18 relates viShNu with yaGYa (vedic rites and rituals)VP: 5.18.49: O inconveivable ISvara ! I bow to parameSvara who is everything (sarvarUpa) [1]and of the form of oblations offered in havan (havis) You are inconveivable via intellect (beyondintellect, that which cannot be meditated by using 5 senses, mind and intellect) and are beyondprakruti, I repeatedly bow down to you.[1] Adi Shankara while giving explaining the word (sarva - 25) in viShNu sahasaranAma saysthat the says of the cause or substratum of creation, preservation and destruction of both 6 sat(truth) and 6 asat (unreal) is called as sarva.sarvarUpa also means who has taken all forms.VP 5.18.51: O xara-axaramaya ISvara (kshara-akshara ISvara) (that which is of the form of bothperishable and non-perishable i.e. of form and formless), [please] be pleased. It is )ou on%)-ho is imagined 0ka%pite) and is described 0g%ori'ied) b) Rthe names and 'ormsS 1brahmA, viShu and Siva!VP 5.18.52: he nAtha! (O lord!), where there is always abhAva (non-existence, negation) ofnames and forms, which are nothing but imagination, that is you - nitya (eternal), avikArI(unchangeable, immutable), and ajanmA (unborn) para-brahma.VP 5.18.52: Since -ithout imagination, no e%ement 0padArtha) can be kno-n, hence )ouare g%ori'ied Rand -orshippedS b) the names kruSha, ac)uta, ananta and viShu etcnames! RIn rea%it) )ou cannot be re'erred b) an) name!SVP 5.18.57: Whose vAcaka (expression) is 'sata' pada ['OM tat, sat'], that axara (akshara)(indestructible) 'OM' is your parama svarUpa (ultimate, highest, absolute form). I bow down toyour GYAnasvarUpa (that which is pure knowledge, pure consciousness).VP 5.18.58: He prabho! (O Lord), I repeatedly bow down to your forms (svarUpa) - vAsudeva,sankarShaNa, pradyumna and aniruddha.From above verses, we can understand that everything that we see both perishable andimperishable is nothing but ISvara. Any form of ISvara is nothing but imagination. Since onecannot meditate on (know) that which cannot be imagined and is beyond intellect, hence namesand forms of formless brahman are imagined. OM preprestns para-brahma and expresses 'sat'Page 250 of 541Understanding Advaita - viShNu and caturbhuja viShNupada, the absolute truth, which is GYAnasvarUpa.We can also conclude, that brahman is conventionally referred as viShNu or vAsudeva or by anyother names and forms of ISvara, as it is easy to contemplate on names and forms.At(a bodha panishad describes catrbh5a vi&h.Atma Bodh Upanishad is quoted by Adi Sankara in viShNu sahanranAma bhASya. Hence it isinteresting to study this upanishad. First verse of Atma bodha (Atma Bodh) upanishad describesthat by meditating on OM one gets liberation and by meditating on nArAyANa holding Sankha,cakra (chakra) and gadA and chanting the mantra 'Om namo nArAyaNAya' ascends to vaikunTha. Adi Sankara quotes verse 4 and half verse 5 from adhyAya 1. To understand those verses, letsstudy the upanishad from beginning.AB. Up. 1.1: The one who is of the nature of Ananda, the inner most, of the nature of brahman,having three mAtrA-s 'a'-kAra, 'u'-kAra and 'm'-kAra is praNava OM. By chanting this mantra,yogI-s attain liberation. ;) meditating on nArA)Aa ho%ding Sankha, cakra 0chakra) andgadA and chanting the mantra 6,m namo nArA)aA)a6 ascends to vaikun+ha! 'he verse is split into two(+ 'he one who is of the nature of Ananda, the inner most, of the nature of brahman,havin" three mAtrA-s 'a'-kAra, 'u'-kAra and 'm'-kAra is pra!ava H5% 3y chantin" thismantra, yo"6-s attain liberation%(- 3y meditatin" on nArAyA!a holdin" 7ankha, cakra (chakra and "adA and chantin" themantra 'Hm namo nArAya!Aya' ascends to vaikun'ha% nArAya!a mentioned here is specified as havin" a particular form% )ence this nArAya!a isdifferent from brahman% )ence the verse says that the one who chants H5 is liberated,while the one who chants 'Hm namo nArAyanAya', the mantra of nArAya!a as personaldeity, "oes to vaikun'ha% 6t is not mentioned that the devotee is liberated%AB. Up. 1.2: The hridayarUpI kamal (heart-lotus) is brahmapUra. {pura means city}. this [tatva]alone shines like a deepak (lamp) without any external light. i.e. it shines by itself.AB. Up. 1.3: Son of devaki [bhagavAn kruSha] is the well-wisher of brAhmaNa-s (brahmins),[that] madhusUdana is always the well-wisher of brAhmaNa-s, lotus-eyed bhagavAn viShNu isalways well wisher of brAhmaNa-s and this indestructible [bhagavAn viShNu], is beloved ofbrAhmANa-s who are always steadfast in his devotion.brAhmA!a-s could here mean reli"ious, pious, knowers of brahman, meditatin" onbrahman%AB. Up. 1.4 nArAyaNa is the one, existing in all creatures, the causal and comsic (virATa) person(puruSa), the one without a cause, nArAyaNa is causeless, is parabrahma and is praNava-rUpaomkAra (OM).Page 251 of 541Understanding Advaita - Atma bodha upanishad describes caturbhuja viShNu)ere, nArAya!a is not a person, but the cause of all% 6n verse +%+ we have seen thatchantin" H5 leads one to liberation% H5 is nirAkAra, hence when any form of 67vara iscompared or eDuated with H5, then it is nirAkAra, nir"u!a brahman and not a person%.ractically it is observed that no one meditates on any form of 67vara like nArAya!a or 7ivawith chantin" H5% Aach form is it's own mantra%AB. Up. 1.5: [In this way the] by meditating on viShNu [as parabrahman, by chanting OM], onegets free from sorrow / misery (Soka) and attachment (moha) and never suffers any sorrow(dukha). dvaita becomes advaita, becomes free from the fear of death.. Anyone who seesdifference in brahman, repeatedly attains death.dvaita here means the one havin" dvaita-buddhi i%e% one believin" in difference% 7imilarlyadvaita means the one who believes in non-difference% 3y sayin" that dvaita becomesadvaita, it means that the '6' ness that divides consciousness and e*periences duality, nowe*periences non-duality%Later verses describe that the one chanting OM gets fruits of all actions (as GYAna is the bestfruit. All actions finally lead to same para-brahman. Hence by knowing this brahman, one's allwishes are fulfilled). He becomes jivan mukti and after the prArabhdha is completed, one attainsvideh-mutki.The trend observed in most upanishads is creation, of the universe form one and only onebrahman. Then non-dual nirguNa brahman is described, mostly by theory of negation. Laterverses extol brahman by a name say viShNu or Siva. The reason for extolling a form of viShNu isbecause of it is difficult to contemplate on formless, attributeless brahman. Hence the form closestto or nearest to brahman which is either viShNu or Siva is praised. This form is also connectedwith brahman and is glorified as brahman itself, as that form is direct manifestion of brahman.One needs a name and form to visualize nad meditate upon, else beginners cannot meditate onthat which is invisible. Mind needs something to hold on to, hence initially support of a personaldeity is taken. Later, after maturity, (and depending upon prakriti), one is shifted to nirguNaupAsanA i.e. nidhidhyAsan or meditation on OM or neti-neti or practice Self Enquiry.yoga vAsisTha in ar5nopA*hyAna e7plains ,ho shold (editate on vi&h. as At(asvarUpa and catrbh5a vi&h.yoga vAsiSTha is one of the best advaitic text and widely quoted one by SrI vidyAraNya svAmI inhis pancadaSI. In the sixth part, there are 267 verses which are called as arjunopAkhyAna. Theseare sarga-s 55 to 58 of nirvANa prakaraNa - I (There are two nirvANa prakaraNa-s in yogavAsiSTha which is said to have 32000 verses. Only 28000 are available today). This version ofbhagavad gItA is the anticipated version to be spoken by kruShNa in dvApAra yuga. Page 252 of 541Understanding Advaita - viShNu and caturbhuja viShNuSrI rAma asks questions as to what will viShNu give upadeSa in future (dvApAra yuga). guruvAsiSTha, being a trikALadarSI (knower of past, present and future all at a time) describes in briefthe updeSa given by nArAyaNa (kruShNa) to nara (arjuna) both are the parts of bhagavAnviShNu. This version is also called as vAsiSTha's version of bhagavad gItA. This is an essence ofvedAnta and a treat to read. It gives us a lot of clarity. Scholars say that rAmAyaNa consists of two parts - kathA-upAya (the story part) and moksha-upAya (method for spiritual Liberation). According to yoga vAsiSTha, Both these two constitutesthe entire rAmAyaNa. kathA-upAya is traditional rAmAyaNa and moksha-upAya is yoga vAsiSTha. Many commentaries are written on yoga vAsiSTha, but the famous one is by Sri Anandabodhendra sarasvatI (ABS), which closely follows advaita. ABS Comment is given after verseinside sq. brackets.In chapter 2, sarga 53, titled 'The homily (religious discourse) to Arjuna' verses 35-40 discussabout two forms of bhagavAn kruShNa (Krishna)Arjuna said:35. O Lord of Gods, you have two forms; (the transcendental) beyond and the immanent lower (inthis world). What (is) the form, of what nature, and when should I resort to and abide in it forfulfilment (siddhi)?M@omment& Lollowin" the instruction concernin" the two natures (of