Mundaka Upanishad

The Muṇḍaka Upanishad is one of the older, "primary" (mukhya) Upanishads commented upon by Adi Shankara. It is associated with the Atharvaveda. It figures as number 5 in the Muktika canon of 108 Upanishads.

This Upanishad divides all knowledge into two categories. The knowledge that leads to Self Realization is called Para Vidya or Divine Knowledge and everything else is called Apara Vidya or Knowledge of Material world. It is the first text to mention the six disciplines of Vedanga.

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Theory of creation according to Advaita Vedanta Philosophy

In the pragmatic level, Adi Shankara believes in the Creation of the world through Satkaryavada. It is like the philosophy of Samkhya, which says that the cause is always hidden into its effect—and the effect is just a transformation of the cause. However, Samkhya believes in a sub-form of Satkaryavada called Parinamvada (evolution)—whereby the cause results in an action. Instead, Adi Shankara believes in a sub-form called Vivartavada. According to this, the effect is merely a superimposition of its cause—like its illusion. eg., In darkness, a man often confuses a rope to be a snake. But this does not mean that the rope has actually transformed into a snake.

At the pragmatic level, the universe is believed to be the creation of the Supreme Lord Ishvara. Maya is the divine magic of Ishvara, with the help of which Ishvara creates the world. The serial of Creation is taken from the Upanishads. First of all, the five subtle elements (ether, air, fire, water and earth) are created from Ishvara. Ether is created by Maya. From ether, air is born. From air, water is born. From water, earth is born. From a proportional combination of all five subtle elements, the five gross elements are created, like the gross sky, the gross fire, etc. From these gross elements, the universe and life are created. This series is exactly the opposite during destruction.

Some people have criticized that these principles are against Satkaryavada. According to Satkaryavada, the cause is hidden inside the effect. How can Ishvara, whose form is spiritual, be the effect of this material world? Adi Shankara says that just as from a conscious living human, inanimate objects like hair and nails are formed, similarly, the inanimate world is formed from the spiritual Ishvara.

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What are the advaita institutions of the present day?

All present day advaitins trace their guru-parampara through the four principal disciples of SrI SankarAcArya. These disciples were the first leaders of the four AmnAya maThas (monasteries) at Puri (Govardhan Math, Puri 752 001, Orissa) Sringeri (Sri Sarada Peetham, Sringeri 577 139, Karnataka), Dvaraka (Dvaraka Peeth, Dvaraka 361 335, Gujarat ) and Badrinath (Sri Sankaracharya Math, Joshimath, Badri 246 443, Uttar Pradesh). All four maThas are functioning today.

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A look into Vivekachudamani - Advaita Text of Shankaracharya

The Viveka Chudamani, literally "The Crest-Jewel of Wisdom" is a famous work by Adi Shankara that expounds advaita vedanta philosophy. Having written commentaries to the Upanishads, Bhagavad Gita and Brahma Sutras Adi Shankara composed many sub-texts in simple Sanskrit, called Prakarana Granthas, with the objective of reaching the message of the Vedas and Upanishads to laypersons. The Viveka Chudamani, as the name implies, is the crown jewel of such texts.

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Advaita concept of liberation

In the advaita analysis, human life and behavior is explained on the basis of the theory of karma, which sets the cycle of rebirths into motion. All actions, good or bad, create their own karmic residues called vAsanas , which exhibit their results over a period of time. The karma which has already started taking fruit is called prArabdha karma. This is the karma that is responsible for the current birth. The accumulated karma which is yet to take fruit is called sancita karma. As long as the cycle of rebirths continues, more karma will be done in the future, and this is called Agamin karma. Liberation (moksha) is the way out of this endless cycle.

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Advaita on Transmigration and Karma

Another fundamental tenet of Advaita Vedanta – indeed of all schools of philosophy in Hinduism – is that the sukshma sarira in which cidabhasa is always there survives the death of the sthoola sarira and is involved in transmigration from one world to another among the fourteen worlds (lokas) mentioned in Sastra and entry into different sthoola sariras in successive births (janmas). Associated with this tenet, there is the theory of karma. According to this, for the actions and thoughts ofjivatmas they incur what are called “punya” and “papa” (merit and demerit) and have to undergo enjoyment or suffering in future janmas and, sometimes in this janma itself.

Vide Brhadaranyaka Upanishad IV.4.vi – “Being attached, the (transmigrating jivatma) together with its karma attains that on which its subtle body or mind is set. It experiences (in the other world) the karma phalam (recompense for punya papa in the form of enjoyment and suffering) for whatever karma it had done in this world. When it is exhausted, it comes again from that world to this world for new karma. Thus does the man with craving (transmigrate)”.

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The World - A Relative Reality (Vyavaharika Satta)

The world is not an illusion according to Sankara. The world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The world is the product of Maya or Avidya. The unchanging Brahman appears as the changing world through Maya. Maya is a mysterious indescribable power of the Lord which hides the real and manifests itself as the unreal: Maya is not real, because it vanishes when you attain knowledge of the Eternal. It is not unreal also, because it exists till knowledge dawns in you. The superimposition of the world on Brahman is due to Avidya or ignorance.

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Brahman—The One Without A Second

The Atman is self-evident (Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions and proofs. Self is within, Self is without; Self is before, Self is behind; Self is on the right, Self is on the left; Self is above and Self is below.

Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi).

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Nirvana Satkam (Hymn by Adi Shankaracharya)

Mano budhyahankara chithaa ninaham,
Na cha srothra jihwe na cha graana nethrer,
Na cha vyoma bhoomir na thejo na vayu,
Chidananada Roopa Shivoham, Shivoham.

Neither am I mind, nor intelligence ,
Nor ego, nor thought,
Nor am I ears or the tongue or the nose or the eyes,
Nor am I earth or sky or air or the light,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na cha praana sangno na vai pancha vaayuh,
Na vaa saptha dhathur na va pancha kosa,
Na vak pani padam na chopastha payu,
Chidananada Roopa Shivoham, Shivoham.

Neither am I the movement due to life,
Nor am I the five airs, nor am I the seven elements,
Nor am I the five internal organs,
Nor am I voice or hands or feet or other organs,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na me dwesha raghou na me lobha mohou,
Madho naiva me naiva matsarya bhava,
Na dharmo na cha artha na kamo na moksha,
Chidananada Roopa Shivoham, Shivoham.

I never do have enmity or friendship,
Neither do I have vigour nor feeling of competition,
Neither do I have assets, or money or passion or salvation,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na punyam na paapam na soukhyam na dukham,
Na manthro na theertham na veda na yagna,
Aham bhojanam naiva bhojyam na bhoktha,
Chidananada Roopa Shivoham, Shivoham.

Never do I have good deeds or sins or pleasure or sorrow,
Neither do I have holy chants or holy water or holy books or fire sacrifice,
I am neither food or the consumer who consumes food,
I am Shiva, I am Shiva, of nature knowledge and bliss

Na mruthyur na sankha na me jathi bhedha,
Pitha naiva me naiva matha na janma,
Na bhandhur na mithram gurur naiva sishyah,
Chidananada Roopa Shivoham, Shivoham.

I do not have death or doubts or distinction of caste,
I do not have either father or mother or even birth,
And I do not have relations or friends or teacher or students,
I am Shiva, I am Shiva, of nature knowledge and bliss

Aham nirvi kalpo nirakara roopo,
Vibhuthwascha sarvathra sarvendriyanaam,
Na chaa sangatham naiva mukthir na meyah
Chidananada Roopa Shivoham, Shivoham.

I am one without doubts , I am without form,
Due to knowledge I do not have any relation with my organs,
And I am always redeemed,
I am Shiva, I am Shiva, of nature knowledge and bliss

Source: Nirvana Shatkam Source

Who is the founder of Advaita Philosophy?

There is no single founder of advaita vedanta. Since the philosophy of advaita is rooted in the upanishads, which are part of the eternal vedas, the advaita tradition does not trace itself to a historical personality. However, Adi SankarAcArya is venerated as the most important teacher of advaita vedAnta, as he wrote commentaries to the basic scriptural texts, and placed the living advaita tradition on a firm footing. Before SankarAcArya's time, the tradition was passed down mainly through oral instruction.

Adi Sankaracharya's param-guru (guru's guru) Sri Gaudapada ws also an important acharya in advaita tredition. His celebrated karikas (explonatory extensions) to Madukhya Upanishad are considered valuble in advaitic tradition, in which he explains how this waking world can be seen as unreality just like the dreaming world.

Related: Advaita FAQ

Sankara Bhashya of Bhagavad Gita

Presented here is the Bhagavad Gita with the commentary of Sri Adi Sankaracharya translated by Swami Gambhirananda. This is one of the most important and revered works of Sri Sankaracharya along with his commentaries on Brahma-Sutras and Upanishads. Together called as "Prastana Traya" bhashya, these commentaries by Sankaracharya forms the central basis for the Advaita philosophy that he propounded.

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Philosophy of Advaita Vedanta - How Maya Operates?

How Maya operates?

Advaita Vedanta - Questions and Answers

The word, avidya, used in Sastra (translated as “nescience” in English) is a technical term. Avidya and Maya are synonyms. (Other terms used for Maya are “avyakta”. “avyakruta”, prakriti”. Sometimes, the word “ajnanam” which literally means ignorance, is also used as a technical term for avidya. But none of these terms, not even the word,”ajnanam”should be confused with the word “ignorance” used in common parlance). Avidya (Maya) is a positive entity.

Maya is constituted of three factors, satva, rajas and tamas. Maya is matter. At the macrocosmic level, with the Brahman-consciousness reflected in Maya, there is Isvara. Thus Isvara has two aspects – the consciousness aspect and the matter aspect. Iswara in his consciousness aspect visualises the pattern of creation suited to the requirements of the karma of the jivas and impels the matter aspect containing the universe including the sukshma sariras of jivas and the karmas of jivas in seed form to unfold into the universe of diffentiated objects. This unfolding is the vikshepa sakti of Maya at the samashti (macrocsomic) level. Iswara is not affected by the avarana sakti of Maya and is therefore ever aware of his true nature being Brahman. At the vyashti (microcosmic) level, in so far as jivas are concerned, both the avarana sakti and the vikshepa sakti of Maya come into play. The avarana sakti makes jivas ignorant of their true nature as Brahman and the vikshepa sakti makes them identity with the body mind complex and regard the world with its divisions to be the reality. Avarana Sakti is indicated in Kathopanishad mantra I.iii.12. In Pancadasi, Vidyaranya gives an ingenious explanation for the avarana sakti being non–operative at the microcosmic level and being operative at the microcosmic level. He says that at the macrocosmic level, avidya is satva predominant, whereas at the microcosmic level, it is tamas rajas predominant.

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Advaita Vedanta Philosophy of Adi Shankaracharya

The essence of Advaita Vedanta Philosophy of Adi Shankaracharya

The teachings of Sankara can be summed up in half a verse: “Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah—Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman.” This is the quintessence of his philosophy.

The Advaita taught by Sri Sankara is a rigorous, absolute one. According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory.

Brahman—The One Without A Second

The Atman is self-evident (Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions and proofs. Self is within, Self is without; Self is before, Self is behind; Self is on the right, Self is on the left; Self is above and Self is below. Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi). Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It. It is destitute of difference, either external or internal. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not the distinction of substance and attribute. Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sankara is impersonal. It becomes a personal God or Saguna Brahman only through Its association with Maya. Saguna Brahman and Nirguna Brahman are not two different Brahmans. Nirguna Brahman is not the contrast, antithesis or opposite of Saguna Brahman. The same Nirguna Brahman appears as Saguna Brahman for the pious worship of devotees. It is the same Truth from two different points of view. Nirguna Brahman is the higher Brahman, the Brahman from the transcendental viewpoint (Paramarthika); Saguna Brahman is the lower Brahman, the Brahman from the relative viewpoint (Vyavaharika).

The World—A Relative Reality

The world is not an illusion according to Sankara. The world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The world is the product of Maya or Avidya. The unchanging Brahman appears as the changing world through Maya. Maya is a mysterious indescribable power of the Lord which hides the real and manifests itself as the unreal: Maya is not real, because it vanishes when you attain knowledge of the Eternal. It is not unreal also, because it exists till knowledge dawns in you. The superimposition of the world on Brahman is due to Avidya or ignorance.

Nature Of The Jiva And The Means To Moksha

To Sankara, the Jiva or the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal Upadhis or limiting conditions due to Avidya. The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. It thinks, it acts and enjoys, on account of Avidya. In reality it is not different from Brahman or the Absolute. The Upanishads declare emphatically: “Tat Tvam Asi—That Thou Art.” Just as the bubble becomes one with the ocean when it bursts, just as the pot-ether becomes one with the universal ether when the pot is broken, so also the Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realises its essential Satchidananda nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth. The release from Samsara means, according to Sankara, the absolute merging of the individual soul in Brahman due to dismissal of the erroneous notion that the soul is distinct from Brahman. According to Sankara, Karma and Bhakti are means to Jnana which is Moksha.

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