Vivekachudamani - An Advaitic Prakarana Grantha 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.

Read Full Translation of Viveka Chudamani from the following links:

• Translation of Vivekachudamani (The Crest-Jewel of Wisdom) - Part 1
• Translation of Vivekachudamani (The Crest-Jewel of Wisdom) - Part 2
• Translation of Vivekachudamani (The Crest-Jewel of Wisdom) - Part 3
• Translation of Vivekachudamani (The Crest-Jewel of Wisdom) - Part 4
• Translation of Vivekachudamani (The Crest-Jewel of Wisdom) - Part 5
• Translation of Vivekachudamani (The Crest-Jewel of Wisdom) - Part 6

Shivanandalahari (Sivanandalahari) - An advaitic Hymn by Adi Shankaracharya

Shivanandalahari (Sivanandalahari) is one of the greatest poetic prayer couched in an undercurrent of practical philosophy by Sri Adi Sankara Bhagawatpada. Unlike Soundrya Lahari, this stotra does not seem to have tantric implication. It is more simpler and enriched with several alankaras. Any one reading this and understanding it would get peace, steadfast mind and knowledge of God and Philosophy.

Prayer to the teacher

Imkara hrimkara rahasya yuktha
Srimkara gudartha Maha vibhoothya
Om kara marma prathi paadinibhyam,
Namo nama Sri Guru Padukabyam

I bow before the holy footwear of my teacher,
Who taught me the meaning of “OM”,
Which is the inner meaning of the sound “Srim”,
Being a holy combination of the sounds “Im” and “Hrim”.

Translation : Click here for full translation

Does Advaita believe in reincarnation?

To answer simply, Advaita is not based on any single soul - there is no soul and not-soul at that ultimate understanding - there is only one non-dual sat chit and ananda. Existence-consciousness-ananda cannot be divided. If one sees divisions they are only apparent and not real. If one takes the apparent as real, then all others factors become as real.

Jiiva (soul) itself is a notion and when that notion is taken as real - all other problems become as real as jiiva. Hence reincarnation and transmigration of soul are all real in that frame of reference.

Look at this way: gold, iron and copper look different if these difference as taken as real. They can exist in different forms - now as ring, now as bangle, now as chain, now as bracelet - gold undergoing transmigration or reincarnation into different forms.

If one understands that all are nothing but electrons, protons, neutrons etc., then from that perspective gold, iron, copper are just bunches of electrons, protons and neutrons - which themselves are nothing but energy-states.

I can understand as a scientist they are all one - yet I can transact in the world taking gold as different from iron and copper. Transactions are done at one level while understanding is at the ultimate level - there is no confusion if one understands correctly. I know that the sun neither rises nor sets but I can still appreciate the beauty of sunrise and sunset.

That is advaita in spite of dvaita - that is no incarnation in spite of reincarnation. Karma (action) is at the transactional level. At the absolute level I realize that I am never a kartRRi (doer). That is Advaita. Advaita in spite of dvaita.

Source: http://www.advaita.org.uk/discourses/teachers/reincarnation_sada.htm

More Info: Advaita Vedanta of Shankaracharya

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.

More Info: Advaita Vedanta Philosophy

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.

More Info: Translation of Vivekachudamani

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.

Full Article: Advaita concept of liberation

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)”.

Full Article: Advaita on Transmigration and Karma

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.

Read More: Gita Bhashya of Adi Sankaracharya

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.

More Info: Shankarachaya Advaita Vedanta Portal