The Mandukya Karika of Gaudapada is one of the seminal texts of Advaita Vedanta, presenting a profound and subtle interpretation of the nature of reality. At its conclusion, Gaudapada offers a concise yet expansive definition of moksha, or liberation, as the rediscovery of one’s true nature as the Atman, which is ultimately identical with Brahman. This definition encapsulates a timeless quest for self-realization that resonates deeply both within the ancient traditions of Indian philosophy and in modern contemplative practices and even scientific inquiry. The Core Concept in Advaita Vedanta In Advaita Vedanta, the foundational belief is that the self (Atman) is not separate from the ultimate reality (Brahman). Gaudapada’s explanation in the Mandukya Karika emphasizes that the human experience of duality, suffering, and limitation arises from ignorance (avidya) of our true identity. Liberation, therefore, is not about acquiring something new but rather about shedding layers of illusio...

Unity in Diversity: A Comparative Study of Achintya Bheda Abheda and Advaita Vedanta Indian thought offers a rich tapestry of philosophical schools that explore the nature of reality, the self, and the divine. Among these, Advaita Vedanta and Achintya Bheda Abheda stand out for their profound insights into the relationship between the individual soul (jiva) and the ultimate reality (Brahman or Krishna). While both traditions aim at spiritual realization, they diverge in their understanding of unity and difference. This article delves into their core teachings, highlights key similarities and differences, examines practical applications, and assesses their relevance in the modern world. Foundations of Advaita Vedanta Advaita Vedanta, systematized by Adi Shankaracharya in the eighth century CE, asserts the nondual nature of reality. Its central tenet is that Brahman alone is real, and the individual self (atman) is none other than Brahman. The phenomenal world, characterized by multip...

Srishti, or the creation of this world, has been a significant subject of discussion in all six philosophical systems of Hinduism. Though philosophers of the Advaita Vedanta school generally acknowledge the existence of the external world and its creation—since this topic is addressed in the Upanishads—they do not accept it as a permanent reality. Among the various schools of Advaita Vedanta that emerged in the post-Shankara period, the one developed by Prakashananda (1550-1600 CE) is notable. This school, known as subjective idealism, presents a unique view of creation called Drishti Srishti Vada. According to Drishti Srishti Vada, the creation of the external object occurs simultaneously with its perception by the seer. In other words, a thing exists only when it is perceived and does not exist before or after perception. For instance, the perception of a blue lotus and the blue lotus itself are one and the same; there is no external object independent of this cognition. The dream st...

A Deep Dive into Avasthatraya as Explained by Gaudapada The concept of avasthatraya, or the three states of consciousness, is a cornerstone in Advaita Vedanta philosophy, particularly expounded in the ancient text, the Mandukya Karika . In this seminal work, Gaudapada elucidates the nature of reality by categorizing experience into three primary states: jagrat (the waking state), svapna (the dream state), and sushupti (the deep-sleep state). However, Gaudapada does not stop at merely categorizing these states; he introduces the notion of turiya, the ‘fourth state’, which transcends and underpins the three. This article explores Gaudapada’s perspective on these states, the deeper implications of his teachings in Advaita Vedanta, their intriguing parallels with modern scientific insights, and the enduring relevance of these ideas in contemporary thought. The Three States of Consciousness in Advaita Vedanta At the foundation of Gaudapada’s philosophy lies the understanding of human exp...

In Vedanta and broader Indian philosophy, Gandha (meaning "smell" in Sanskrit) has deep metaphysical and symbolic importance. It is more than just a physical sensation—it represents one of the five subtle elements (tanmatras) through which we perceive the material world. This concept ties closely with Prithvi (earth), the element associated with Gandha. Gandha thus has several dimensions: as a sensory experience, as a metaphysical concept, and as a symbol of the grounding and material aspects of existence. Here's an exploration of these dimensions in Vedanta: 1. Meaning of Gandha in Vedanta In Vedanta, Gandha is not merely the sensory experience of smell but is understood as Gandhatanmatra , the pure, subtle essence of the earth element ( Prithvi ). The concept of tanmatra refers to the subtle essence of each of the five senses, each linked to a fundamental element: Shabda (sound) to Akasha (space) Sparsha (touch) to Vayu (air) Rupa (sight) to Agni (fire) Rasa (taste) t...

Ubhayavedanta refers to a philosophical approach within the Vedanta tradition that embraces and accepts the authority of both the classical Sanskrit scriptures known as the prasthanatraya and the Divyaprabandham, a collection of Tamil works attributed to the Alwars. This distinctive viewpoint is particularly associated with the Vishishtadvaita school of Vedanta, which was formulated and expounded by the renowned philosopher Ramanuja (1017-1137 CE). The term "Ubhayavedanta" literally means "Vedanta that accepts both." It distinguishes itself from other Vedantic philosophies like Advaita and Dvaita, which each emphasize different aspects of metaphysical understanding. In the Advaita Vedanta of Adi Shankaracharya, the focus is on the non-dual nature of reality (Brahman), asserting that the ultimate truth is the oneness of the individual soul (Atman) with Brahman. Dvaita Vedanta, on the other hand, championed by Madhvacharya, emphasizes the eternal and distinct sepa...

Brahmadvaita Vada is a significant doctrine within Advaita Vedanta, asserting that Brahman, or the Absolute, is the only reality, without a second ("advaita" meaning non-dual). Rooted in the Upanishads, this philosophical view was crystallized by the great Indian philosopher Adi Shankaracharya in the 8th century. The term "Brahma Advaita Vada" can be broken down as follows: Brahman : The ultimate, formless, infinite, and non-dual reality. Advaita : Non-duality, meaning no second entity exists apart from Brahman. Vada : Proposition or doctrine. While all schools of Vedanta accept the primacy of Brahman, the uniqueness of Advaita Vedanta , and by extension Brahmadvaita Vada, is the belief that Brahman alone is real, and the multiplicity we see in the universe (duality, multiplicity) is only an illusion or "Maya." Here, Brahman is not just the cause or source of creation, but the only reality, with everything else perceived as temporal or false. Additiona...

Brahma Parinamavada is a significant doctrine within the Vedantic school of Hindu philosophy, particularly within Vishishtadvaita Vedanta , founded by Ramanujacharya . This doctrine explains the relationship between Brahman (the ultimate reality) and the world by asserting that Brahman transforms itself into the universe. The term "Parinama" refers to transformation or modification, and hence Brahma Parinama Vada suggests that the universe is a real transformation of Brahman, as opposed to being merely an illusion or appearance. Origin and Core Belief In the Vedantic discourse on the origin of the universe , various schools propose different theories regarding the connection between Brahman (the unchanging Absolute) and the ever-changing universe. Brahma Parinama Vada is one of these theories, with Vishishtadvaita Vedanta advocating this perspective. According to Brahma Parinama Vada, Brahman is the material and efficient cause of the universe. The universe is not separa...

Savikalpaka Samadhi is a concept deeply rooted in Hindu philosophy, particularly in the context of Advaita Vedanta, which emphasizes the non-dual nature of reality. The terms "savikalpaka" and "nirvikalpaka" are associated with different levels of realization or absorption in the ultimate reality, often referred to as Brahman. Savikalpaka Samadhi: In this state of consciousness, there is still a subtle awareness of distinctions or multiplicity. Even though one may be absorbed in Brahman to some extent, there remains a residual consciousness of individual identity, the world, and the distinction between the individual self (Atman) and Brahman. Nirvikalpaka Samadhi: This is a higher state of realization where all awareness of multiplicity is completely dissolved. In nirvikalpaka samadhi, there is no distinction between the individual self and Brahman, and the illusion of a separate, individual identity dissolves. It is a state of profound oneness and non-duality...

Vedantic literary works recognize two forms of mukti or liberation: sadyomukti and kramamukti. Sadyomukti, or immediate liberation, occurs when individuals, through the practice of meditation on the Atman or Self as delineated in the Upanishads, directly experience the Self in the present moment. On the other hand, kramamukti, or gradual liberation, is also expounded in the Upanishads. Those who have undergone austerities in seclusion and meditation on Vedic deities embark on the path of light (arciradimarga) or the divine path (devayana) after death. This journey leads to Brahmaloka or Satyaloka, from which there is no return to ordinary existence. Kshaya When an individual is engaged in the pursuit of Vedantic disciplines to achieve the state of samadhi or total absorption in the Atman, they encounter four types of obstacles, with kashaya being the third. Kashaya represents the challenge of being unable to remain focused on the Atman due to lingering attachment to sense objects pre...

Vedanta is a philosophical and spiritual tradition rooted in the ancient scriptures of Hinduism, particularly the Vedas and Upanishads. It offers profound insights into the nature of reality, the self, and the ultimate purpose of life. Here are 10 simple teachings of Vedanta: The Oneness of Existence: Vedanta teaches that the ultimate reality, known as Brahman, is the unchanging, infinite, and all-pervading source of everything in the universe. It suggests that everything is interconnected, and there is a fundamental unity underlying all diversity. Atman (Self) Realization: Vedanta emphasizes the realization of one's true self or Atman, which is identical to Brahman. This recognition leads to self-realization and liberation from the cycle of birth and death (samsara). Maya (Illusion): Vedanta introduces the concept of Maya, the cosmic illusion that obscures the true nature of reality. It is the source of the perceived duality and multiplicity in the world. Self-Inquiry: A key...

Alata Shanti is a simile used in the Advaita philosophy to illustrate the illusoriness of the world. Alta means ‘fire-brand’ and shanty means ‘quenching’. The whole expression means the ‘quenching of the fire-brand’. The ‘fire-brand’ has been used in philosophy of Advaita as a simile to illustrate the illusoriness of the world. When the fire-brand is whirled rapidly, it creates an impression of a circle drawn with fire. But this impression is only an optical illusion caused by the rapid whirling. Similarly, says the Advaita philosophy, the world is but an illusion caused by ignorance. Its being seen is therefore not the proof for its reality. The earliest references to the alata are traced back to Maitrayani Upanishad and the Mahabharata. Mandukya Karika of Gaudapada, the pre-Shankara Advaita thinker has named the fourth chapter as ‘alata-shanti-prakarana’ (chapter on quenching the firebrand). The immutable Brahman (consciousness), says he, appears, to the ignorant mind, as the world...

Integrating Advaita Vedanta into daily life involves adopting its principles and practices to cultivate a sense of inner peace, unity, and awareness. Here are several ways to do this: 1. Understanding Non-Duality (Advaita) Contemplate Oneness: Reflect on the concept that all beings and things are manifestations of the same underlying reality (Brahman). Practice seeing the divine in everyone and everything. Shift Perspective: Try to perceive the world beyond dualistic thinking—good vs. bad, self vs. others. Recognize the interconnectedness of all life. 2. Self-Inquiry (Atma Vichara) Question the Self: Regularly ask yourself, "Who am I?" to distinguish the eternal Self (Atman) from the transient body and mind. This helps in realizing your true nature as part of Brahman. Observe Thoughts: Watch your thoughts and emotions without attachment, understanding that they are not the true self. 3. Meditation and Mindfulness Daily Meditation: Practice meditation to quie...

It is commonly accepted that the universe we live in is a created entity. However, we need to know the nature of this creation. Every creation needs a material cause. Material causes are threefold —initiating, transforming, and uninvolved. The view of the initiating material cause is upheld by the Nyaya-Vaisheshika system of Indian philosophy, while the notion of the transforming cause is held by Sankhya, and that of the uninvolved cause by Advaita Vedanta. Take, for example, a piece of cloth formed by weaving together a bunch of threads. The threads remain in their original form in the cloth without undergoing any change. Here the cloth is something new, though it consists of nothing but threads, which form the material cause of the cloth. This view of fresh origination, arambhavada, is held by the Naiyayikas and Vaisheshikas. One may argue that these threads could produce a second piece of cloth after having formed the first piece, because they remain essentially as threads even a...

The basic doctrine of Advaita is that atman or Brahman is the only reality and this is found in the Vedas and also all Hindu scriptures. The teaching of Advaita was popularized by Adi Shankaracharya. There are pre-Shankara advaitins and post-Shankara advaitins. Here is a look at post Shankara advaitins and their important teachings. The post-Shankara Advaitins can be categorized among the following schools – Vivarana, Abhasa, Bhamati and Ekajivavada. Padmapada and Prakashatman founded the Vivarana School which favors Pratibimbavada, according to which Brahman itself is the locus as well as the object of avidya. Abhasavada is another variety of Pratibimbavada founded by Sureshvara. Sureshwara too agrees with Padmapada that Brahman is the locus as well as the object of avidya but the reflection of Brahman in avidya is abhasa (unreal). The Bhamati School founded by Vacaspati favors Avacchedavada according to which the locus of avidya is jiva but the object of avidya is Brahman . ...

The basic doctrine of Advaita Vedanta is found in the Upanishads in the Vedas and is that atman or Brahman is the only reality which is one without a second (Chandogya Upanishad VI 2.1). Upanishads are the Shruti Prasthana of Upanishads . Monism is one of the strands in the Upanishads. The word Brahman is derived from the root ‘brih’ which means to grow or to evolve. Chandogya Upanishad has described Brahman as tajjalan – tat (that) from which the universe arises, ja into which it returns, and la, by which it is sustained and lives. Taittiriya Upanishad defines Brahman as that from which all these things are born, by which they live and into which they merge. Tatittiriya Upanishad describes the evolution of five sheaths (koshas) in the following order – it begins with annamaya kosha (matter), which is unconscious and without life. From matter emerges pranamaya kosha (life). From life emerges manomaya kosha (mind) and mind causes vijnanamaya kosha (the emergence of reason) and the...

Longing for moksha is of great importance for a spiritual aspirant in Hinduism. We normally live in a state of ignorance. Every ordinary thought or feeling which connects us to different happenings, events, and persons keeps us continuously in ignorance. The world-related mental realm in which we usually live veils the Truth from us and binds us perpetually to the ever-changing objective world. We need to go in the reverse direction — towards the subject from the objective world, towards inner silence from the outer noise, and then into divine consciousness from worldly consciousness. How do we break away from this continuous outward thought current which keeps us in ignorance? It is the power of mumukshutva (longing for moksha), provided it is sufficiently strong and continuous, that releases the mind from attachment to the world, the bondage of past memories, and the limitations of the ego. Therefore, for those who have taken up Vedanta sadhana, spiritual preceptors have the foll...

One who longs to get liberated from worldly bondage is called a mumukshu in Hindu religion. The aspiration to experience the supreme Truth in the objective realm that we see in the path of bhakti takes an inward turn towards the subjective pole of existence, and even beyond, in Vedanta sadhana. Here, the search is to find the Atman — the eternal core of our personality and the real basis of our identity — and its relation to Brahman, the divine Principle, the supreme Reality. According to Shankaracharya, as mentioned in his Vivekachudamani , a mumukshu should be intelligent and learned, with great power of comprehension, and be able to overcome doubts by his reasoning; he should have discernment, should not crave for worldly enjoyments, and should also possess tranquility and the allied virtues. Jnana marga, the path of knowledge, is predominantly based on reason and enquiry. It specifically deals with the exploration of truth about the nature of ‘I’ and the basis of ‘I-consciousness’—...

Advaita Vedanta, a philosophical school within Hinduism , traces its roots back to the ancient scriptures known as the Upanishads, which are considered the culmination of Vedic thought. The Upanishads, composed over a period spanning several centuries, contain profound metaphysical insights into the nature of reality, the self (Atman), and the ultimate truth (Brahman). While the Upanishads form the philosophical foundation of Advaita Vedanta, the earliest available texts solely dedicated to explicating its principles are attributed to Gaudapada, a philosopher who lived in the sixth or seventh century CE. Gaudapada's work primarily revolves around the Mandukya Upanishad and its elucidation of the concept of "AUM" (OM) as a symbol of the ultimate reality. Following Gaudapada, the most prominent figure associated with Advaita Vedanta is Adi Shankaracharya, who lived in the eighth century CE. Shankaracharya's commentaries on the principal Upanishads, the Bhagavad Gita...

Advaita Vedanta, one of the principal philosophical schools of Hinduism, is believed to have a divine origin according to traditional narratives . According to these narratives, the foundational teachings of Advaita Vedanta were first revealed by Narayana or Sadashiva, who represents the Supreme Deity in Hindu theology. This revelation occurred in the timeless realm of existence, where the eternal truths are said to reside. The divine revelation was then passed down through the lineage of spiritual teachers. Brahma, the creator deity in Hindu cosmology, is said to have received this knowledge directly from Narayana or Sadashiva. Brahma then imparted this wisdom to the sage Vasishta, who was renowned for his wisdom and spiritual prowess. Sage Vasishta, in turn, transmitted these teachings to his son Shakti, who became a custodian of this profound knowledge. From Shakti, the lineage of transmission continued through subsequent generations of sages. It is believed that the knowledge o...