Thesis of Vedanta and a synopsis of Advaita

Vedanta & Advaita Vedanta

1. Introduction to Vedanta

• Vedanta is the most important and popular of the Vedic Darshanas.
• Focuses on the Upanishadic portion of the Veda (foundational text).
• "Prasthanatraya": Three foundational texts for Vedanta:
  • Upanishads (concluding part of Vedas, account of Brahman, Atman)
  • Brahma Sutras (philosophical sutras by Badarayana Vyasa)
  • Bhagavad Gita (part of Mahabharata).

2. Sub-Schools of Vedanta

• Several sub-schools exist.
• Prominent ones discussed:
  • Advaita Vedanta: Popularized by Shankaracharya.
  • Vishishtadvaita: Propounded by Ramanujacharya.
  • Dvaita Vedanta: Propounded by Madhavacharya.
• Others include Shuddhadvaita, Dvaita Advaita.

3. Core Question of Vedanta

• What is the relationship between Jiva (individual self) and Brahman (ultimate reality)?
• Jiva : Brahman :: X : Y

4. Key Features of Advaita Vedanta

• Relationship of Jiva & Brahman: Identity (A : A)
  • Jiva is identical to Brahman; there is no distinction.
• Veil of Ignorance: This identity of jiva equal to Brahman is veiled by Maya or Avidya.
  • Leads to the samsara chakra (cycle of birth and death) & attachment to objects.
  • Removing this ignorance leads to realization of Brahman.

5. Moksha (Liberation)

• State where the Jiva realizes its true identity as Brahman.

6. Shankaracharya

• Main proponent of Advaita Vedanta (8th century).
• His teacher's teacher, Gaudapadacharya, wrote Mandukya Karika, which influenced Shankaracharya's theory.

7. "The World as We Know It" vs. "The World as It Really Is"

• Vyavaharika Satta (Transactional Reality): “The World as We Know It” is the transactional reality, it is temporary. It is described as Mitya (False).
  • It is not unreal or non-existent, it is a transactional reality (like a dream).
  • Example: The world of our experiences, which is not permanent.
• Paramarthika Satta (Transcendental Reality): "The World as What It Really is" it is true for all the three times. It is not Mitya but Satt.
  • It is described as Satt which is true at all times.
  • The Brahman is true for all times.

8. Attributes of Brahman

• Nirguna: Brahman without attributes. It has no name or form.
  • Opposes Saguna Brahman (Brahman with attributes, such as deities).

9. Process to Achieve Moksha (Realizing Brahman)

• Two-step procedure:
  • Purification: Engaging in Vedic karma (activities prescribed by Vedas) to purify the mind (chitta shuddhi).
  • Process to realization:
    • Shravana: Hearing the Upanishadic truths from a teacher.
    • Manana: Meditating on the teachings, removing doubts.
    • Nididhyasana: Contemplating and realizing the truth.
• Knowledge of the identity of Jiva and Brahman is experiential, not intellectual (not like math formula).
• It is not a becoming, it's already present and just has to be realized.

10. Nature of Moksha

• Not an event or process, but a state of being already present.
• Ignorance (Maya/Avidya) veils the Jiva's true nature as Brahman.
• Just like forgetting you have your glasses already on, Jiva forgets they are Brahman.

11. Relationship between Jiva & Avidya

• Jiva is already in the state of moksha.
• Ignorance needs to be unveiled to realize one's true state (as Brahman).