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Introduction
"Rcarya sankaracaryat)
I - ,
The great teacher Sri Sailkara proclaimed that Non-
Advaita, 3
Non-dualism, can be proved. It puts the
experience.
NATURE OF REALITY
• - , - (¥-
4. M.A.V., pp.39-40.
- 127 _
•
substr~tum of tile whole 'No'-lc1.
... Bruhman alone is tile
paramarthika Reulity, L c., the Ultimately real, wllicll
will not be sublutec1, for, it is Infinite. Adv~it~ Veduntu
~.s u fuct tllat tile wor ld Ilas no basis otller tllan Bralullan.
-
1 " '00
--~....... - Atman is referred to in liter~ture duting b.::lck to
of Sri Sankura.
5. R.V. 11.23.1.
6. C.S., p.153.
- 128 -
vij ifnasasva, ta t
7 } - J
Brahma II Sri Sunki:lra 'says tllat
,
all. the creational Srutis lead to the Non-dual Brahman.
Upani~adic texts, seldom are ,Jll the tllree Qspects of· ·tlle
of BFhadara~ayaka Upanisad
. . ,8 there ure six creational
all tllirlgs are merely the coating around the manifest Bratuilan
7. T.U., 111.1.
B.B.U., 1.4.1, 5.
- 129 _
universal -
Atman is prajapati, HiraI}yagarbl1a. Tile dif-
described thus:
3S an tIle eurtll grow the :lerbs, and as from tile living man
tl1e universe.
tIle ignor.:lnce .:1nd its products, Le., mind and tl1e duality,
will be destroyed.
the ..
Mandukya Upanisad. I in t11e Atharva Veda. Ayam atma
oneness of
-
A tman and Brahman tllrougll tile pructice of 'j09fL'
Tile ego, mind, body, senses etc. are tile products of maya.
appear s in tIle
W.::lS enj oying happiness in tile deep sleep, but he •..l.::lS not
or turlya state.
Advaita u.ccepts jnana-yoga .::IS tile main way for tile finul
the mind, .::lnd tile purified mind alone will be eligible for
as follows:-
21
Reulity, ~!owledge, Infinitude, is Brul1IilUn. Tl1ere
svarupalak~aI]a.
24
witll reference to the essence
and so, tile tllree expressions sa tyam 'J etc. may be deemed
for tile Scripture says, "A mutable tiling, pot, etc., exists
, , 31
only in n.:lme depending on speech; the eartll alone is real ;
stainless, .
indivisible, purely conscJ.ous. 33
It is absolute,
unreal.
tll.::lt 3rCl!lm.:ln .::llone is, not the things. "All t!le universe
wbo IT35 eyes, ever fo nd all urolli'"ld unyt!1ing else but forms?
TID
.....
l L., :::or -:::lle n<lture of 3rullri1.:li1 is eXi.:;t8nce,
.:l so.
---------------------------------
3 _ v. C- 51.522.
- 141 _
t.!le
Ultimate Reality. Dvuitu uccepts LoJ.:d Visnu .::.lS t.he
Independent Reulity. Advaita Veduntu describes the real
Ultim\.lte nuture of Reulity of Bruhman. Brallman ~s . .'
n~rv~sesa
. )
outside Him who is similar to Him, like God, und from Whom
He cun be differentiated. So ,
He has no 'sajatiyabheda' J
, 4 t 1
without ( .'
v~se~as
1
or ~bhedas) or differences of any kind
W!liJt::;oever. TIlis is tile view of the ekatattvavadins or
monists. Tllus tIle Non-dual Reality, Brahm.:ln, wi tllout any
qualities, sllines as pure Non-dual Reality itself.
- 142 -
3S" B h a. 1 . i . 4 ., p. 1 35 .
- 143 -
------------------------------------
42. Bha.ll.iii.40.
- 145 -
-
Reality of Jiva in Advaita
46. B.G.l1.22.
- 147 -
-
jiva is really eternal, Non-dual Reality, i. e., Bra.llffiuil.
The Gita says "He is never born, ilor does he die at any
time, nor h'aving once come to be, will aga'fn ceuse to be. He
wIlen t,le
I . san.
body ~s I i 47 J ust .
as ~n t Ile war ld a mun ca.s t s
off the dirty and worn out clothes \lnc1 puts on new ones, the
of Br~lml<ln.
\ - I
Madlmsudana, the follower of Sri SankClru, holds tlle
'15 such, but only the Non-du\ll ReiJ.li ty. Tile upadhis of the
- - )
jivaand Isvara \lre different and tlleir identity cunnot be
- I
8.ccepted. l:ihen the upadhis of the {Tva and Isvara
are removed, one can realise pure consciousness through the
Non-du'l1 Reali ty"v through the knm'!ledge of the maha vakya
- -
l?amarupa -
of the jiva '" ,
andIsvaraand the world •. - ri.eally
jiva as the Ultimate Reality has neither external relation,
nor internal differentiation. The jIva is the Ul timate
Reality,49 i.e., identical with Brahman.
order; und tllat Wllich i;;:; witllin takes on the forTi1 of tllut
self culmin3tes ii1 unity .J.nd this Atman is the self subtr<.1-
tur,\ of tIle duality. TIlliS the subtr.J.tum of tIle ego .J.nJ tIle'
Vedant.::l is ~llut the j iva .:md the wl101e world .J.re notlling
J
but the Ncn-duul Reulity itself. For .:lll srutis, viz.,
\ ta t tvam asi' etc. ure tIle .J.uthority for the Non-dual Re.J.lity
or Brallman.
5"1
The n.J.ture of the -
j i va as Re.:lli ty is not
tile mal1QV~kyus decl.J.re tile sume trutll, nume ly, the oneness of
Brullm.::ln und the self. Each of tile sent(:mces 11u:::; two words,
51T5ee V .. C. 515.414-415.
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tile word do not convey the doctr ine of i~entity • The incli-
-
Jiva is not a part of Bra(lman
, -
. Tile Advaitin does not c3ccept the view of Sri R5.manuja
-
tll<:lt jiva is a part of. Bralllilc3n. In tile Advaita Vedunta the
52. P. D ., p. 56 .
· - 151 -
Wilen tile body .:lnd tile mind ll.:lve no .:Jctivity, und the soul
still exists und enj oys tile pleusure. The soul being identi-
-
Imagirlary nature of Jivu is not tile Ultimate trut11.
tile world.
,
Sailkuru expluins the imuginury nature of j i va
-
in terIilS of cause and effect. It is further ch~racterised
the agent t the .:lction and the result of the action. Tile -
jiva
nature of
-
Brahman -A tman) the last two (form .:lnd n.:lme) .:lre of
I - J
ignorunce or aVidya. So Sri Sunkuru refutes tile imuginury
Rea·li ty of j i va ,
- BrulHTIun und tl1e war ld. In Advui ta tile
and tile fu.ct thu.t tile wl101e universe is unreu.l becuuse it was
other words, tile negu.tive metllod der ives wl1u.t it llu.d eU.r lier
of Ilumani ty •
, - ) .
Sri SankarQ., tile great teacher of AdvQ.ita VedQ.nta,
tile cause of tIle world Wllicll is exper ienced in name Q.nd fcrILl.
, ')'"
Both physical and mental experiences appear to us as pheno-
rna ya
.:lre tile two concepts in tIle met.:lpllysics of .o.dviJita
-
Vedunta. The distinction of entities as Atman is also meta-
etc. are creations of maya only and ~ha~ they refer to the
-
body, not to the Atman which is of the nature of pure l'lOn-
dual consciousness. 67 . The Atman is asarigat:1 (association-
less) and everything other than the Atman is a display of
the magic of maya. 68 The non-ternal alone requires explana-
tion; and it is completely explained when we say ~at it is
grounded in the etl!rnal, and· lurther, its appearance t.'1ere is
due to the power of error. Error creates only illusions and
these illusions require no further explanations. b9 So the
statement that the whole universe is maya only is reasonable
based on Vedanta and experience. So the vision of Non-dual
Non-dual Rea Ii ty. vlhen a man has realised the Highest, the
knots of his lleart are sundered all his doubts are dispelled,
J _ ,
a.
The Visi9t;fJvc3itins .:lccept qU.::llified Brc3hman uS tIle
tile souls. But tIle Adv.::litins 1l0ld tIle view cl1ut the vedic
\
passuges vrha~tosya dharmah etc. Wllich refer to the
)
I - J _ _ '
J,
of -
avara!la or obscurationT it has a universal reference and
with ,
Isvara when it is better known as maya. 73
I _
-
explained in the. tur iya state, which is beyond the realm
I _ •
name .::lnd form are unmanifested, is implied by the word (o..sa.t '
. 7~ . I I
non-ex~stence. So SailkClrCl does not admit the 5iinyavada
is tile Yoni i.e., tile source of tile world. Here, the word
t!1is I , -JD'd I
t·1Qy I b eceme mQny I • 84 Tlms the five elemGl1tG of
o ir ;)re sound ,Jnd touc!); those of fire ,Jre sound, toucl1 ;)nd
coleur; tllose of water aI:e sound, toucll, coloUI: .:lild t;)Gte,
those of the earth Qre sound, touch, colour, tQste .:lnd smell.
83. B.S.1.i.2.
84. T.U.11.6
8S. V.P., p.llO.
- 165 -
·
,:111'd cltta. 87
, d s a L~ u""ubtle elemen.....
ot!ler Kln'- , '-~,
• hence, +-here
~
is tIle <:10_ -plica-
---------------------------------
B6. V,P., p.120.
B7. V,P., p.121.
- 166 -
,mahat, janai), tapaQ and satya and (b) the seven lower vlOrlds
called atala,' vitala, sutala, rasat'ala, talatala, mahatala,
patala and (2) of the four kinds ·of gross bodies called'
\'lomb-born {jarayujaegg-born (ar:~aja) s1;/eat-born (svedaj a)
------------------------------
88. B.5.11.4.22 5ee V.P. pp.122-123.
- 167 -
trees, etc. wllicl1 are born cleuving tile eartl). Tile quality
tlH~ir being the loci for tile exper ience of tIle fruit of