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Home Book Discussion Excerpts Reviews Contact Us ArticlesAdvaita and Yoga Philosophy Author Information About Us Discussion ForumAdvaita and Yoga Live ChatAdvaita ï´¾Monismï´¿ and Yoga Blog on Advaita Vedanta and Yoga Advaita Vedanta Philosophy of Oneness or Monism for Spiritual Awakening (You are here: Home > Advaita Philosophy) Advaita Vedanta is the philosophy of Monism, or Oneness. In this philosophy, the only reality in the world is said to Brahman, the ‘Oneness’. All the world that we see around us is said to have relative reality only, and it is Brahman alone at the base of the world which has absolute reality. Even our own individual consciousness is only a relative reality, and it is Brhaman which lies at the root of our consciousness which is our true identity.

This means that we are, right at this moment, Brahman itself, and we can rejoice in the supreme bliss of being Brahman if we can break out of our individual identity. This is to be done through Yoga. We can then achieve Spiritual Awakening and realize the Truth of our existence. ‘Advaita’ means 'non–dual', that there is only one. Dvaita means two, and hence Advaita means not–two. Advaita philosophy is based on the Upanishads or ’Vedantas‘, which are a part of the Vedas, the main religious scriptures of Hinduism.

Vedanta philosophy or Upanishadic philosophy has three main schools, Dvaita, Vishista–dvaita and A–dvaita. All these three schools are based on the same sriptures, the Upanishads, and derive their difference because they interpret the sutras of the Upanishads differently. The Upanishadic sutras are short, terse passages, and lend themselves to different interpretations, and hence we have these three schools of Vedanta philosophy, all of which claim that their philosophy is the true philosophy of the Upanishads and the others are misinterpretations. Published on 15th December, 2009. You may order this book from the Amazon link and also the Random House and North Atlantic links below.

Amazon books Random House Dvaita means dualism. Here there are two separate existences, God and the world. God has created the world, and the two are completely separate existences, with God being the higher perfect existence and the material world, including all humans, being a lower existence. There is thus no commonality between us and God. Vishista–dvaita is the path of qualified monism.

Here also God has created the world but he has created it out of his own substance. Hence the world, including us, are not an entirely separate substance from God, we also have the Divine within us. But we are imperfect parts of the divine and it is only God who is wholly perfect, and we have but a ’spark‘ of this divinity within us. The third school of Vedanta philosophy is the school of Advaita Vedanta. In this, the only reality that exists is Brahman.

This does not mean that the world does not exist, but that it has a lower level of reality. In Advaita Vedanta philosophy, the world exists, but it exists with only ambiguous reality, and it exists with Brahman at its root. Hence the true reality of the world is Brahman and the reality that we see around us is a false reality, an ambiguous reality. So the world is really Brahman, that which is not Brahman has only relative reality and is to be disregarded. To understand this, we can take the example of a burning candle as it changes to smoke, ash and giving off energy in the form of light and heat.

We can see that as the candle burns, it changes in form so that it exists as candle in the beginning, as wax,energy and smoke in the middle and as ash and dissipated smoke and energy at the end. Since the candle changes form in this way, there must be something which is common to all the three forms, something which can exist as the candle alone or as ash, smoke and energy also. We know from science that that which is common to all these forms is the matter–energy combination. Matter in the form of molecules and atoms of wax combined with energy and existed as the candle in the beginning, and in the other forms like ashes, smoke and heat and light at the end. So for this change, it is matter – energy which formed the absolute reality and the candle, etc. were just forms of this.

Again, we know from E=MC2 that matter and energy are also part of a spectrum and matter can be expressed as energy and vice versa. So there must be something which is common to both, something which can exist either in the form of matter or in the form of energy. So, arguing in this way, we can see that all that exists in this world are but forms and have only relative reality and there must be something which is Absolute beyond all this. This Absolute beyond the world is declared to be Brahman in Advaita Vedanta. Similarly, for our consciousness also, when we examine our individual consciousness, our thoughts, ego and sensations,etc. we find that we cannot ascribe an absolute reality to any of them.

They all have a fleeting reality only and none can be said to have a unique identity. Yet there can be no doubt that ‘I’ exist, that this I, my individuality, exists. This existence cannot rest on any individual thoughts or sensations, since they are all temporary. There must be something which has absolute reality, something which is unchanging and which is the root of our awareness. This unchanging root of our consciousness is declared to be Brahman by Advaita Vedanta.

When we ask the question, ‘who am I’, we would be prone to identify with our individual consciousness, our ego in this world. But Advaita Vedanta philosophy says that this individual consciousness is not our true reality, since it has only a relative reality, and our true identity is that which is the root of our consciousness, the Brahman. So when we ask the question, ‘who am I’, the answer according to Advaita Vedanta philosophy would be, ‘I am Brahman’, “Aham Brahmasviâ€. This really is the main importance of Advaita Vedanta Philosophy, that it says that we ourselves are Brahman. North Atlantic Books Privacy Policy Buddhist Philosophy in a nutshell Practise of Yoga Main Discussion Soul as individual consciousness Thoughts on Reincarnation Realistic Metaphysics vs Idealistic Metaphysics What happens on death?

Brahman is the root of both the world and our consciousness, the objective and the subjective. That Brahman is the root of the objective world has its importance in understanding the true reality of the world. It also has its importance in physical sciences, see here. But it is Brahman as the root of our individual consciousness which is the main teaching of the Advaita Vedanta philosophy. It is this teaching that is the fount of the spirituality of Advaita Vedanta.

In our everyday life, we identify ourselves with our individual consciousness. The rush of thoughts and sensations which fill our minds seem to be all that constitute our identity. We rush along heedless with this flow. But if we examine this flow of thoughts and sensations, we will find that they are very transient and if we consider this to be our identity, our identity too would be flimsy. Advaita Vedanta teaches us that our true identity is not this stream but the Absolute Brahman which lies at its base and illuminates it.

Once we stop this flow, our identification with our individual consciousness will also cease and we will exist as the Absolute Brahman, which was always our true Self. This is the spiritual goal of Advaita Vedanta. The path to stopping this flow of thoughts and sensations is Yoga. There are four main types of Yoga: Raja, Karma, Bhakti and Gyan. Through Yoga, our rush of thoughts and sensations will become stilled and we will become one with Brahman.

Then all our doubts and fears will be dispelled and we will attain Spiritual Enlightenment. Once we know ourselves as Brahman, we will no more identify ourselves as our puny ego and see ourselves as who we really are, the Absolute, Unchangeable root of the Universe itself. There are four main ’Mahavakyas‘ or ’great axioms‘ of Advaita Vedanta philosophy. They are ï´¾1ï´¿ Prajnanam Brahma – Consciousness is Brahman; ï´¾2ï´¿ Aham Brahmasmi – I am Brahman: ï´¾3ï´¿ Tat Tvam Asi – That Thou Art; ï´¾4ï´¿ Ayam Atma Brahma – This Self is Brahman. These are the central tenets of this philosophy.

The essence of all these four sayings are the same: that it I myself who am Brahman. Brahman or Oneness is not something to be looked for outside. It is within me, or rather it is me myself. That part of me which is not Brahman, my individual ego, my thoughts and sensations, etc. have only an ambiguous, half formed reality. It rests on my true identity, which is the root, and that is Brahman.

I need only to realize this and I will know the Truth of this universe. Thus the path of Advaita Vedanta philosophy is to search for this root of oneself, this true self of oneself, which is Brahman. This is all that ever was, it is only because of a lack of true appreciation that we think of ourselves as other than Brahman. It is this Brahman that we need to realize, and this is done through Yoga. This is the great truth shown by Advaita Vedanta philosophy. * PEOPLE WHO READ THIS ALSO READ: Discussion: A discussion on a modern interpretation of Advaita Vedanta philosophy Excerpts: Excerpts from the book, "The Circle of Fire" Advaita and Buddhism : the position of Buddhism on these issues as opposed to Advaita.

New Articles Karika of Gaudapada Mandukya Upanishad Bhedabheda of Nimbarka Advaita Philosophy Advaita and Science Vedanta Schools Buddhist Schools Ramakrishna Paramahamsa Timeline Vivekananda Timeline Vivekananda Lifesketch Ardhanarishvara - Concept and Significance Ardhanarishvara (ArdhanÄrÄ«Å›vara), is an androgynous deity composed of Shiva and his consort Shakthi, representing the synthesis of masculine and feminine energies. The Ardhanari form also illustrates how the female principle of God, Shakti, is inseparable from the male principle of God, Shiva. Ardhanari in iconography is depicted as half-male and half-female, split down the middle. The best sculptural depictions of Shiva as Ardhanari are to be seen in the sensuous Chola dynasty bronzes and the sculptures at Ellora and Elephanta. `Ardhanarishvara` is a combination of three words `Ardha`, `Nari` and `Ishwara` means `half`, `woman` and `lord` respectively, which when combined means the lord whose half is woman.

It is believed that the God is Shiva and the woman part is his consort Parvati or Shakti. The Ardhanarishvara represents a constructive and generative power. The Chola bronze is from the 11th century Tamil Chola Kingdom depicting Shiva and Shakthi in the form of Ardhanariswara

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Understanding Advaita Vedanta - A Comprehensive Exploration

Advaita Vedanta is one of the most profound schools of thought in Indian philosophy, emphasizing the concept of non-dualism, where the ultimate reality is identified with Brahman, the singular consciousness that underlies all of existence. As expounded in the Upanishads, Advaita posits that the perceived duality of the world is merely an illusion (Maya) and that the true self (Atman) is fundamentally identical to Brahman (Saraswati, 2008). This essay delves into the tenets of Advaita Vedanta, its philosophical implications, the path to realization through Yoga, and its relevance in contemporary times.

The Nature of Reality in Advaita Vedanta

Advaita Vedanta asserts that Brahman is the only reality; it is eternal, unchangeable, and independent of the dualities and fluctuations of the material world (Radhakrishnan, 1927). According to this philosophy, everything else, including the individual self, is a manifestation of Brahman but possesses only relative reality. This distinction between the absolute reality of Brahman and the transient nature of the material world is crucial in comprehending Advaita.
In simple terms, our daily experiences—thoughts, emotions, experiences—are not the ultimate truth; they are fleeting and dependent on circumstances (Koller, 2008). The analogy of the burning candle illustrates this point effectively; while the candle appears to change states—to wax, ash, and smoke—the underlying reality—the substance that gives it existence—remains consistent (Shankara, 2014). Similarly, the essence of our consciousness transcends its transient thoughts and perceptions, leading back to the realization that "Aham Brahmasmi" or "I am Brahman".

The Goal of Spiritual Awakening

The main goal of Advaita Vedanta is spiritual awakening and self-realization. This means understanding one’s true nature as Brahman rather than the limited individual self (Atman). The philosophy provides techniques primarily through the practice of Yoga, which is the disciplined effort to quiet the mind and attain a state of union with the ultimate reality. The four types of Yoga—Karma (action), Bhakti (devotion), Raja (meditation), and Jnana (knowledge)—serve various pathways towards this realization (Brahmasri, 2011).
Through Jnana Yoga, for instance, one engages in a process of inquiry into the self and its relationship with Brahman. This introspection helps individuals to distinguish between their ego—the flawed and transient aspect of themselves—and the unchanging essence of their being (Mishra, 2013). By realizing that the individual self is an illusion, practitioners gradually dissolve the ego, paving the way for experiencing oneness with Brahman.

The Mahavakyas

Central to Advaita Vedanta are the Mahavakyas or great axioms, which encapsulate its core teachings. These statements proclaim the identity of the self with Brahman, with profound implications for spiritual seekers. The four significant Mahavakyas are:
1. Prajnanam Brahma - "Consciousness is Brahman."
2. Aham Brahmasmi - "I am Brahman."
3. Tat Tvam Asi - "That Thou Art."
4. Ayam Atma Brahma - "This Self is Brahman."
These aphorisms reiterate the non-dualistic essence of Advaita and serve as meditative focal points in the practitioner's spiritual journey, reminding individuals of their true nature beyond worldly limitations (Clooney, 1991).

The Relevance of Advaita Vedanta Today

In contemporary life, where materialism and individualism often dominate, the principles of Advaita Vedanta offer a counter-narrative. The teachings encourage individuals to look beyond their transient identities, fostering a sense of connectedness with all beings (Tan, 2005). This approach aligns well with modern psychological understandings of self-concept and well-being, suggesting that a loss of ego and identification with a larger reality can lead to peace and contentment.
Moreover, as society grapples with existential questions raised by advances in technology and science, Advaita Vedanta provides a philosophical framework to enrich spiritual inquiry. This philosophy urges individuals to explore their consciousness, acknowledging both the subjective experience and the objective reality inherent in life (Koller, 2008).

Conclusion

Advaita Vedanta remains a pivotal philosophy within the broader spectrum of Hindu thought, inviting adherents to explore the depths of their consciousness and the nature of existence itself. By elucidating the relationship between the individual self and the universal Brahman, it emphasizes that ultimate truth lies in realizing our inherent oneness with the cosmos through spiritual practice and inquiry.
In a world characterized by division and duality, Advaita Vedanta's teachings provide a timeless reminder of unity and the profound connection within all forms of life. Ultimately, it encourages us to transcend our limited perceptions and embrace the greater reality that binds us all together.

References

1. Brahmasri, S. (2011). Advaita Vedanta: The Philosophy of Non-Dualism. Vishwa Publications.
2. Clooney, F. X. (1991). The Self and the Other: The Founding of Advaita Vedanta. Routledge.
3. Koller, J. S. (2008). Philosophy of Advaita: The Path of Non-Duality. Oxford University Press.
4. Mishra, A. (2013). Self-Realization in Advaita Vedanta. Sri Ramakrishna Math.
5. Radhakrishnan, S. (1927). The Hindu View of Life. HarperCollins.
6. Saraswati, S. (2008). The Essence of Advaita Vedanta. Sivananda Ashram Press.
7. Shankara, A. (2014). Shankara’s Crest Jewel of Discrimination. Selected translations.
8. Tan, K. H. (2005). Advaita Vedanta and Modern Psychology: Convergence and Divergence. International Journal of Religion and Spirituality in Society.
9. V. N. Sharma, A. (2012). Paths to the Divine: A Study of Indian Philosophy. Cambridge Scholars Publishing.
10. Wilkins, R. (2017). Advaita Vedanta: An Introduction to Non-dualism. Pen & Sword.
This extensive exploration of Advaita Vedanta elucidates its fundamental teachings, practical implications, and the enduring wisdom it extends to seekers in the modern world. Through understanding and practice, individuals can begin to transcend their ego and experience the bliss of ultimate reality.