Advaita Vedanta

Advaita: एकम् एव अद्वेतम् (Ekam Eva Advitiyam) Meaning: One only without second. Vedanta: Where Vedas (Knowledge) end i.e., the “Conclusion (Anta) of Vedas”. Advaita Vedanta can therefore be understood as “non-duality, conclusion of vedas.”

Advaita Vedanta posits Brahman as the sole reality and ultimate truth of the world, equating this reality with the individual self, known as Atman, asserting that everything else is a superimposition resulting from ignorance. Through systematic introspection into the nature of our self and the surrounding world, Advaita deduces that the self, consisting of pure consciousness, remains constant and thus possesses true reality (Satyam), in contrast, phenomena comprising the world are ever-changing and thus unreal (Mithya). Ultimately, Advaita concludes that our inherent essence and the essence of the universe can be identified as सत् चित्त आनंद (Sat chit ananda): Existence-Knowledge-Bliss Absolute and thus are the same. In Advaita philosophy, the root cause of Samsara is attributed due to the mistaken identification of the true Self with the ever-changing non-Self, and the removal of this false identification through self-inquiry is referred to as liberation. The goal of Advaita Vedanta is the experiential realization of this truth.

Sankara the great philosopher from the 8th century, despite not strictly being the founder, was undoubtedly the most prominent figure in elaborating and arranging the principles of Advaita philosophy.

The essence of Advaita Vedanta can be encapsulated in these statements:

ब्रह्म सत्यम् (Brahma Satyam): Brahman alone is real,

जगन्मिथ्या (Jaganmithya): The world is not real, and

जिवो ब्रह्मैव न पर: (Jivo Brahmaiva na paraha) : The individual self is not different form Brahman.

The distinctive characteristic of Advaita asserts that a comprehensive understanding of our existential reality can only be achieved by considering evidence from all three states of our existence (avastatraya): waking, dreaming, and deep sleep, thus ensuring a complete and holistic picture. The process of attaining Self-Knowledge in Advaita Vedanta needs four preparatory steps.

  1. Discrimination: The first step is developing discrimination (Viveka) between the real and the unreal. Through scripture, reasoning, and direct experience, one realizes that everything subject to change is ultimately impermanent and incapable of providing lasting happiness. By recognizing the transitory nature of worldly desires and objects, one begins to free themselves from ignorance and delusion.
  2. Renunciation: Discrimination naturally leads to renunciation (vairagya) of the unreal. This involves letting go of attachments to transient and inconstant things, and instead, focusing on the pursuit of the real. Renunciation is an inner mental act that involves relinquishing the deeply ingrained sense of doership and understanding that only Brahman or Atman, the ultimate reality, is permanent, while everything else is impermanent and unreal.
  3. Six Virtues of Self-Control: The practice of self-control (shatsampatti) forms the ethical foundation of spiritual life. It comprises six virtues: Sama (control of the mind), Dama (control of the senses), Uparati (equanimity of mind), Titiksha (forbearance), Samadhana (concentration on Truth), and Sraddha (active faith in the teacher and scriptures). These virtues prepare the inner faculties for the cultivation of higher knowledge and aid in maintaining a disciplined and focused approach to Self-Knowledge.
  4. Longing for Liberation: The final step is cultivating a deep longing for liberation (mumukshuta). This intense desire to be free from the bondage of ignorance and delusion propels the seeker toward seeking Self-Knowledge. Together with renunciation, this longing forms the crux of spiritual aspiration. It is through this longing that one is driven to seek guidance from a qualified spiritual teacher (guru) and embark on the journey of self-realization.

By following these four steps—discrimination, renunciation, the practice of self-control, and longing for liberation—one prepares themselves to study Advaita Vedanta under the guidance of a qualified guru.

The student then engages in the three-fold discipline of listening (sravana), reflection (manana), and contemplation (nididhyasana), which eventually by the grace of Guru/Brahman leads to the direct experience (anubhuti) of Self-Knowledge and liberation in life. The path is summarized in hymn 9 from Bhaja Govindam Stotra composed by Sri Shankaracharya as follows; “Through the company of the good, there arises non-attachment; Through non-attachment, there arises freedom from delusion; Through freedom from delusion, one realizes the Immutable Reality; Experiencing the Immutable Reality, one attains liberation-in-life.”

Four Pursuits of Life:

According to Vedanta philosophy, human pursuits are classified into four main categories known as purushartha. These pursuits are kama (pleasure), artha (security), dharma (righteousness), and moksha (freedom). The initial three pursuits are regarded as material objectives, while the final pursuit of moksha is considered the spiritual goal that culminates in self-realization and attaining knowledge of the true Self.

  1. Kama (Pleasure): The pursuit of kama refers to the desire for various forms of pleasure and enjoyment. This includes sensual pleasures, intellectual stimulation, and aesthetic experiences. Human beings naturally seek pleasure in different aspects of life, whether through relationships, hobbies, entertainment, or the pursuit of personal interests. However, Vedanta philosophy recognizes that pleasure alone is insufficient for lasting fulfillment. Pleasure is temporary and often fades over time, leaving a sense of incompleteness. The pursuit of kama is important, but it should be guided by righteousness (dharma) to ensure its appropriateness and balance within one's life.
  2. Artha (Security): Artha represents the pursuit of worldly gain, wealth, or security. This pursuit involves seeking economic stability, emotional well-being, social status, and other forms of material or psychological security. It encompasses efforts to fulfill one's needs, provide for oneself and loved ones, and establish a sense of stability and prosperity. While artha can contribute to a sense of security and well-being, Vedanta philosophy recognizes its limitations. Material wealth and security are impermanent and subject to change, and they do not provide lasting fulfillment on their own. Therefore, the pursuit of artha must be aligned with righteousness (dharma) to ensure ethical and responsible actions.
  3. Dharma (Righteousness): Dharma refers to the pursuit of values, ethics, and righteousness. It encompasses the understanding and adherence to moral principles, social responsibilities, and one's duty or purpose in life. Dharma guides individuals in making choices that are in harmony with universal principles and contribute to the well-being of oneself and society. It involves acting with integrity, compassion, honesty, and justice. The pursuit of dharma is considered crucial in Vedanta philosophy as it underpins and supports the other three pursuits. By aligning one's actions with dharma, individuals cultivate a sense of inner harmony and contribute to the greater good.
  4. Moksha (Freedom): Moksha represents the ultimate pursuit in Vedanta philosophy, which is the pursuit of spiritual liberation or freedom from all limitations and dependencies. It is the quest for self-realization and attaining oneness with the ultimate reality, often referred to as Brahman or the divine. Moksha involves transcending the cycle of birth and death and experiencing one's true nature as the eternal Self (Atman). This pursuit goes beyond the material goals of pleasure, security, and righteousness. It is the realization that lasting fulfillment can only be found in spiritual awakening and liberation from the illusions and attachments of the material world.

While each pursuit has its significance, Vedanta philosophy emphasizes that they are interconnected and should not be pursued in isolation. The pursuit of pleasure (kama) and security (artha) must be guided by righteousness (dharma) to ensure ethical and balanced actions. Furthermore, all three pursuits serve as preparatory steps leading to the ultimate goal of spiritual freedom (moksha). The pursuit of dharma cultivates virtues and ethical conduct, creating a foundation for the pursuit of higher spiritual realization. Ultimately, the pursuit of moksha is considered the primary goal, as it transcends the limitations of material pursuits and leads to the ultimate fulfillment and liberation of the individual. By understanding and harmonizing these pursuits, individuals can navigate their journey toward self-realization and experience the true purpose of human life.

The pursuit of pleasure, security, and values in life is found to be ultimately dissatisfying. According to Indian philosophy, this dissatisfaction arises because our true longing is for something beyond these finite and time-bound pursuits. We have been indirectly seeking spiritual freedom, a state of being free from all limitations and dependencies. The realization of this leads us on a quest for boundless existence, knowledge, and joy.

The pursuit of moksha, or spiritual freedom, becomes our primary focus as we seek liberation from our dependence on pleasure, security, and values. Through Self-Knowledge, we aspire to reach a state where the presence or absence of external objects or people no longer disturbs our inner peace. We aim to find contentment and fulfillment in every aspect of life, whether we have or lack material possessions or relationships. This state of freedom, born of Self-Knowledge, is the ultimate goal and fulfillment of human existence. It signifies making peace with the universe and attaining true fulfillment in ourselves.

Methods of Vedanta:

The method of Vedanta involves discriminative negation, where what is not real is negated to arrive at the truth. Vedanta explains that through ignorance, we mistakenly attribute the qualities of one thing to another, such as seeing a rope as a snake in the dark. Similarly, the attributes of the non-Self are falsely superimposed upon the Self, causing the Self to appear as a limited individual. The method of negation aims to eliminate these false attributes through discrimination, revealing the true nature of the Self and Brahman.

The three Vedantic method to negate illusory superimpositions and reveal the true nature of the Self, allowing for an exploration of our ultimate reality from multiple perspectives.

  1. Three states of consciousness (avastatraya): The Advaita analysis considers the three states of consciousness—waking, dream, and deep sleep—as essential for understanding our existence. It emphasizes that a complete understanding of our reality requires including evidence from all three states. In the waking state, we identify with our body/mind complex, while in the dream state, we experience a different dimension of reality where even though our experiences during the dream state feel just as real and external as those in the waking state, it is important to note that for the dreamer, the dream state is considered the equivalent of the waking state. In the dream state, even though there is no contact with the external world, the mind alone projects the entire dream universe of the enjoyer, etc. Similarly, the waking state is no different. All this (world of myriad phenomena) is but a projection of the mind (Vivekacudamani, verse 170). In deep sleep, our individual identity and experiences temporarily cease. Advaita Vedanta highlights that the body/mind complex is ultimately unreal and subject to change in these states. It asserts that there is a form of witnessing consciousness (sakshinchaitanyatma) that persists through all three states and represents the ultimate reality. This pure consciousness is referred to as Turiya, the fourth state, and is described as the essence of consciousness manifesting as the self in the three states. Turiya is the underlying reality behind all experiences and the unchanging presence amidst the changing states of existence. It is the Atman, the true Self, which needs to be realized.
  2. Discrimination between “Seer” and the “Seen” (Drg-DrsyaViveka): Vedanta philosophy emphasizes the clear distinction between the "seer" and the "seen," where the seer is the perceiver characterized by pure Consciousness, while the seen refers to the objects perceived that are insentient. This discrimination is crucial as ignorance of this distinction leads to bondage and suffering. By recognizing the subject as the witness and considering all internal and external objects as transient, one can fix their focus on the unchanging Self, leading to the realization of Truth. The aim of Vedanta is to establish the reality and complete identity of Atman and Brahman while remaining vigilant to the seer-seen distinction by practicing indifference towards thoughts and identifying with the eternal and permanent nature of the Atman.
  3. Five Layers of Human Personality (The Sheath Theory): Vedanta philosophy employs the concept of panca-kosha-vishleshana, which is the analysis of the five sheaths or levels that comprise the human personality. These sheaths, namely the food sheath (annamayakosa), vital airs sheath (pranamayakosa), mental sheath (manomayakosa), intellectual sheath (vijnanamayakosa), and bliss sheath (anandamayakosa), are believed to envelop the fundamental Self (Atman principle). This framework originates from the second section of the Taittiriya Upanishad. The sheaths in Vedanta can be likened to layers of an onion, with each sheath permeating the one below it. The annamayakosa is permeated by four koshas, including the pranamayakosa and others. Similarly, the pranamayakosa is permeated by three koshas, the manomaya by two koshas, and the vijnanamaya by one kosha. This internal arrangement signifies that each outer sheath contains the essence of the inner sheath. By discerning and resolving each sheath into the subsequent one, we can attain knowledge of Brahman, which transcends cause and effect, and realize our inherent unity with it. Swami Harshananda emphasizes the practice of pancakosaviveka, the discrimination that we are not any of these sheaths, in order to realize our true self as the Atman.

Four Levels of Truth

In Hinduism truths are categorized into four groups

  1. Asatyam: This is the first level of truth, which is incorrect and cannot exist in reality. Examples of asatyam include the coolness of fire and a horn on a tortoise.
  2. Pratibhasika: The second level of truth is the realm of illusory reality. Dreams and mirages fall under this level of truth. It is the dream state where things may appear real, but they do not exist in reality. For instance, a mirage may be seen, but there is no water present. Another example is mistaking a rope for a snake.
  3. Vyavaharika: The third level of truth represents relative reality, the world experienced in the waking state. This level is commonly considered as true. It encompasses everything in the world, including objects, beings, minds, and people. Simplistic Hinduism, gods, humans, heavens, hells, and the concept of reincarnation belong to this level of truth.
  4. Paramatika: The fourth level of truth is the absolute truth, the only existing reality. Profound Hinduism, which asserts that God alone is and everything else is not, resides in this level of truth. It represents the ultimate truth beyond the other levels.

It is important to note that the second and third levels of truth are explanatory constructs. They serve as starting points based on what is commonly perceived as true, leading to the understanding and realization of the fourth level of truth. Once the fourth level of truth is comprehended, the validity of the other levels of truth diminishes. Hence, Hinduism begins with simplistic Hinduism for the public and children, gradually progressing towards the profound Hinduism.

In Hinduism, all levels of truth except the Paramatika level are referred to as Maya. Maya represents the realm of observation through the senses or in dreams. On the other hand, the Paramatika level is associated with consciousness, which represents the ultimate and real truth. Maya, being an illusion arising from ignorance, is a complex concept and is taught only to a select few deserving individuals who can handle its intricacies.

Conclusion

Advaita Vedanta, a school of Indian philosophy, emphasizes the knowledge and realization of the ultimate reality, Brahman. It teaches that by negating the identification with the physical elements and recognizing the true nature of the Self, one can attain Self-Knowledge. Just as understanding clay reveals knowledge of all objects made of clay, similarly, realizing the Brahman-Atman unveils knowledge of everything, for the Brahman-Atman is the fundamental essence, source, and substratum of all existence. Through the teachings of the Upanishads and profound statements like "aham brahmasmi" (I am Brahman) and "tattvamasi" (That Thou Art), the identity between Brahman and the individual Atman is established. This knowledge reveals that Brahman-Atman is the essential essence, the substratum of all existence. The essence of Vedanta is the understanding that one's true nature is formless, all-pervasive, and eternally free. The ultimate message is to know oneself as Pure Consciousness and Absolute Awareness, leading to liberation and the realization of one's true Self.

Shankaracharya’s fundamental Vedantic stances can be summarized as follows;