Draft of " Primer for Beginners" in Advaita

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Hari Om,

 

 

I was myself, so troubled with my earlier posting on the "Origin of the word

Advaitin". I felt I had not done "due diligence" on this subject. I now wish to

offer this draft as a summary for beginners like me who join the list to be

finalized by moderators and sent when they join the list. This is only a

suggestion - Pranams - P.B.V.Rajan

 

 

NB: By the way "Advaitin" means who is a student of this philosophy of

"Advaita".

Acknowledgements: Summary by Swami Harshananda, Ramakrishna Math.

ADVAITA VEDANTA

 

The systematization of Advaita as a doctrine was by first by Gaudapada and by

his most famous disciple Adi Sankara (788-820 AD). There are also subsequent

treatises on the subject.

 

Advaita means non-dual (One without a second). It recognizes Brahman (the

Absolute) as the only reality and - this is equally important - denies permanent

reality to the world as also to individual souls or any other living beings. The

entire concept is based on “Brahma satyam- Brahman alone is truth) which

incidentally are also mentioned Upanishads e.g. Chandogya Upanishad (but without

elaboration or justification – which Adi Sankara did in his Bashyas).

Theoretically the Upanishads statements including the “ Mahavakyas” could also

be interpreted differently. The differences in interpretation are not the

“Supremacy “ of Brahman but that “He alone exists really” as per Adi Sankara,

where as, others claim different levels of reality for human souls (Jiva) and

matter. The very nature of the conclusion is such that it cannot be proven by a

third party. If it can be proven, then the theory is void. So essentially it is

a “Take it or leave it theory”. This however is not to negate !

the theory, as it could be the ultimate in human thought and could well be

right. By the way, this is a specialization on the basic “Hindu/ Vedic” thought

that all humans have a permanent “Atman” –soul which is immortal and supreme

objective for all humans is reunion of this jiva / individual soul with Brahman

(Super soul/ Godhood). Incidentally the words “Atman” and “Brahman” are used

interchangeably in various Upanishads, which are by themselves a summarization

of Vedas, the “original revealed transcripts”. (the word "transcripts" is used

as they were revealed as “sound” and not as written text or visuals)

 

Adi Sankara built his line of arguments based on the following key steps:

 

1) To start with, humans see and experience a multitude of living beings

and non-living forms of matter. Unless all this is proved as “unreality” the

main theory cannot be logical.

 

2) So Adi Sankara formulates” Anirvachaniya Khyati” – theory of erroneous

Cognition, which essential argues that whatever we observe and feel is unreal,

totally contrary to usual logic. The stock example is “Rope being mistaken as

Snake”.

 

3) The process of this superimposition/ wrong perception is “Adhyasa”

 

4) The result of this process is mithyajnana (false knowledge)

 

5) The next stage of reasoning is whether it is the rope or snake, in both

cases it is neither sat” (real) or “asat” (unreal). It is a third category –

“sad asad vilakshana (different from both real and unreal). Then, what about the

observation itself – either as rope or as snake, it is termed as “anirvachanya”

– cannot be described.

 

6) The reason for this phenomenon of erroneous perception is ajnana/ avidya

(ignorance) which is as a result of 2 powers a) avaranasakti- the veiling power

b) viksepa sakti- (transforming power). These 2 powers do not make the object

disappear from view but twist the perception. Hence the avidya is called as

bhavarupa (existent). The 2 forces are part of “Maya” phenomenon which exists at

the cosmic level.

 

7) 3 Different levels of realities are then defined by Adi Sankara:

 

a) Pratibhasika Satya (apparent truth/ illusory appearance) perception of

snake instead of rope

b) Vyvaharika Satya (Practical truth)- rope as rope

c) Paramrthika Satya (the only and Highest truth)- which is both Brahman/

atman are just one and it is THE only one real entity. It is nirguna (without

attributes) and nirakara (without forms) and thus can only be concluded

negatively as “neti,neti” (not this), especially the earlier 2 versions.

 

8) Brahman when perceived with Maya is “Saguna Brahman” (Brahman with

attributes), which is cause for all creation as we know it. However it is only

a “vivarta” (illusory) due to adhyasa as mentioned earlier. These are termed by

Adi Sankara as “tatashtalakshana” (accidental/ casual characteristics)

 

9) For the Real and only One Brahman the “svarupalakshana” (essential

characteristics) is “sat-chit-anada” (Reality-consciousness-bliss)

 

10) The individual atman when in bondage or ignorance, is called as “jiva”

which in turn has 5 “kosas” (sheaths) and 3 “sariras” (bodies) . Since its

essential nature is “sat-chit-anada” Adi sankara concludes that both are same

and not different.

 

11) Now how to remove this adhyasa (superimposition)? The process is by

“apavada” or reversing the superimposition. This can be done by “sadhana”

(spiritual practice) which has 3 main components- Sravana (hearing the truth),

Manana (reflecting upon these truths- probably self justification, not blind

acceptance) and finally nididhyasana (contemplation- probably internalization).

If this process is complete when Jiva is still associated with the body it is

“Jivanmukti” (Liberation while still alive). It can happen after death also as

“videhamukti”(liberation from future bodies). However the key point is that

these are not new states but “recognizing the existing original state”. Here in

lies, the true beauty of the theory for if it were some new state, the whole

theory would be illogical.

 

12) One of the major discussions after Adi Sankara in Advaitin theory is “Where

is the avidya” As per one school (Suresvara & padmapada) it is in Brhaman

who is both the “asarya” (locus) as also the “visaya” (object) of “avidya”

(ignorance). The opposite school is by Vacaspati Misran who argues that since is

Brahman is pure consciousness, it is in individual Jiva. These discussions are

still inconclusive.

Conclusion of this e-mail

Pranams Once again- P.B.V.Rajan

 

 

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