The Life of Advaita
Advaita Vedanta refers to the non-dualistic school of Hindu philosophy, which is derived mostly from the Upanishads and elaborated in detail by eminent scholars like Gaudapada and Sri Adishankaracharya. Dvaita means duality, and Advaita means nonduality. In simple terms, Advaita means absence of the duality between subject and object. In our wakeful consciousness we experience duality, but in deep sleep only nonduality.
Brahman is real, but the world in which we live is a mere illusion, like a mirage. It appears in our consciousness because of the activity of the mind and the senses. Since we totally depend upon them, we do not perceive Brahman, the ultimate reality, who is hidden in all. When they are fully withdrawn and made silent through detachment, purity and renunciation, one can see the Supreme Self hidden in all and attain liberation.
Advaita Vedanta believes that an enlightened guru, having the knowledge of both the scriptures and Brahman, is indispensable for anyone seeking salvation. Mandukya Karika of Gaudapada is considered to be the first available treatise on Advaita Vedanta, while the monumental works of Shankaracharya constitute its core literature. Successive generations of scholars enriched the school of Advaita through their teachings and scholarly works. Advaita school also forms part of Vaishnavism, Saivism and Shaktism under different names.
Some argue that Shankaracharya was inspired by the teachings of the Buddha, especially those pertaining to the school of emptiness (Shunyavada), in postulating the theory of nondualism. It may not be true because Buddhism does not believe in the existence of Self. It is true according to both schools, a being become empty upon liberation. According to Buddhism nirvana is an indeterminate state in which all traces of individuality disappears. According to Advaita, upon liberation the individual Self which is present in the being as a projection of Brahman becomes withdraws and the being vanishes into the ocean of existence as nothing. Shankaracharya was preceded by many Vedic scholars who followed the path of nondualism. For them it was not just a speculative theory, but a means to salvation. Shankaracharya followed an ancient Upanishad tradition that upheld the school, and probably belonged to a teacher tradition which followed it. For the next thousand years his teachings and numerous works became the standard for the school of Advaita.
However, the works of Shankaracharya were not accepted by all Indian scholars. He was severely criticized for this stand on Advaita by those who followed Dvaita and Vishishtadvaita. Even Advaita there are many variations. Most of these schools came into existence as alternative philosophies or viewpoints, based upon their opposition to Advaita or their criticism of it. Adi Shankara's works on the Upanishads, the Bhagavad Gita and the Brahma Sutras greatly helped in understand the subtle nuances of Advaita. Although, they were mostly translations and commentaries or were based upon existing works, you can still find in them original ideas and interpretations.
Critics of Shankara argued that he taught a version of Buddhism as Advaita. In Buddhism liberation arises from the insightful realization that the world is a mere appearance or a phenomenon. When one gains that insight he reaches the changeless, deathless, absolute state that cannot be described. In Advaita, liberation arises from Self-realization or the realization that only the Self is real and everything is a mere appearance or phenomenon. Thus, the concept of Maya in Advaita is rooted in the eternal reality of Brahman, but not just in the temporary delusion of the mind, which is the case with the Buddhists.
It is also probably untrue that Shankaracharya was instrumental in the decline of Buddhism. It started long before the emergence of Shankaracharya, at least by three hundred years of so. By the time he was born, Buddhism was already on decline and many Buddhist places of residence (aramas and Viharas) which were in a state of neglect were occupied the ascetic groups of Shaivism and Vaishnavism. It appears that by his time many Buddhist places of worship were converted into Hindu shrines. It is true that through his travels, debates and discussions he consolidated the revival of Hinduism. It served a great cause in preserving Hinduism when organized religions such as Islam and Christianity came to India and seemed to threaten its very existence. Shankara's Advaita or his theory of nondualism, provided a level playing field for the Hindus during the Islamic rule and contributed to the synthesis of new movements such as Sufism.
Brahman is real, but the world in which we live is a mere illusion, like a mirage. It appears in our consciousness because of the activity of the mind and the senses. Since we totally depend upon them, we do not perceive Brahman, the ultimate reality, who is hidden in all. When they are fully withdrawn and made silent through detachment, purity and renunciation, one can see the Supreme Self hidden in all and attain liberation.
Advaita Vedanta believes that an enlightened guru, having the knowledge of both the scriptures and Brahman, is indispensable for anyone seeking salvation. Mandukya Karika of Gaudapada is considered to be the first available treatise on Advaita Vedanta, while the monumental works of Shankaracharya constitute its core literature. Successive generations of scholars enriched the school of Advaita through their teachings and scholarly works. Advaita school also forms part of Vaishnavism, Saivism and Shaktism under different names.
Some argue that Shankaracharya was inspired by the teachings of the Buddha, especially those pertaining to the school of emptiness (Shunyavada), in postulating the theory of nondualism. It may not be true because Buddhism does not believe in the existence of Self. It is true according to both schools, a being become empty upon liberation. According to Buddhism nirvana is an indeterminate state in which all traces of individuality disappears. According to Advaita, upon liberation the individual Self which is present in the being as a projection of Brahman becomes withdraws and the being vanishes into the ocean of existence as nothing. Shankaracharya was preceded by many Vedic scholars who followed the path of nondualism. For them it was not just a speculative theory, but a means to salvation. Shankaracharya followed an ancient Upanishad tradition that upheld the school, and probably belonged to a teacher tradition which followed it. For the next thousand years his teachings and numerous works became the standard for the school of Advaita.
However, the works of Shankaracharya were not accepted by all Indian scholars. He was severely criticized for this stand on Advaita by those who followed Dvaita and Vishishtadvaita. Even Advaita there are many variations. Most of these schools came into existence as alternative philosophies or viewpoints, based upon their opposition to Advaita or their criticism of it. Adi Shankara's works on the Upanishads, the Bhagavad Gita and the Brahma Sutras greatly helped in understand the subtle nuances of Advaita. Although, they were mostly translations and commentaries or were based upon existing works, you can still find in them original ideas and interpretations.
Critics of Shankara argued that he taught a version of Buddhism as Advaita. In Buddhism liberation arises from the insightful realization that the world is a mere appearance or a phenomenon. When one gains that insight he reaches the changeless, deathless, absolute state that cannot be described. In Advaita, liberation arises from Self-realization or the realization that only the Self is real and everything is a mere appearance or phenomenon. Thus, the concept of Maya in Advaita is rooted in the eternal reality of Brahman, but not just in the temporary delusion of the mind, which is the case with the Buddhists.
It is also probably untrue that Shankaracharya was instrumental in the decline of Buddhism. It started long before the emergence of Shankaracharya, at least by three hundred years of so. By the time he was born, Buddhism was already on decline and many Buddhist places of residence (aramas and Viharas) which were in a state of neglect were occupied the ascetic groups of Shaivism and Vaishnavism. It appears that by his time many Buddhist places of worship were converted into Hindu shrines. It is true that through his travels, debates and discussions he consolidated the revival of Hinduism. It served a great cause in preserving Hinduism when organized religions such as Islam and Christianity came to India and seemed to threaten its very existence. Shankara's Advaita or his theory of nondualism, provided a level playing field for the Hindus during the Islamic rule and contributed to the synthesis of new movements such as Sufism.
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