Sage Sri, Goudpada: ~ To establish the truth of Non-duality by sheer reasoning alone. He begins by defining "What is real?" "What is unreal?"
etc, because that is the right way to discuss or teach. People must first know what they are talking about. (Manduka Karika)
Sage Sri Sankara: ~ Atman, the innermost Self is verily Brahman (God), being
equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. Atman is not the body which is non-existence itself. This is called true Knowledge by the wise.
Sage Sri Sankara set himself the priorities to quest for truth through self- knowledge or Brahma Gnana or Atma Gnana.
By discriminating between the dual (waking) and nondual (deep sleep) experiences, leads to realizing the Advaitic truth. The Advaitic truth is ultimate truth or Brahman. The Brahman is beyond the form, time and the space.
to realize the ultimate truth or Brahman is the goal and aspirations of every seeker.
Self-knowledge or Brahma Gnana or Atma Gnana wipe out ignorance. Self-knowledge or Brahma Gnana or Atma Gnana weans people away from meaningless rituals and abominable practices of worship as also from Atheism. Sage Sri Sankara set in motion of cleansing of the spiritual environment to arrive and carry the process forward.
The ideas that Sage Sri Sankara rejected came back to the Advaita f
old; and, the wisdom oriented teachings of Sage Sri Sankara became as much a face of Advaita as the rituals, worships, and other practices.
Sage Sri Sankara treated ignorance (Avidya) as an error, the removal of which led to wisdom (
vidya) .He left it at that. His
Sage Sri, Sankara believed that those of superior intelligence, have no need of this idea of divine causality, and can therefore dispense with Sruti and arrive at the truth of Non-Dualism by pure reason.
Sage Sri, Sankara’s supreme Brahman is Nirguna (without the
Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sage Sri, Sankara says, "This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below".
Satyam-Jnanam-Anantam-Anandam, are not separate attributes. They form the very essence of Brahman. Brahman cannot be described because description implies distinction. Brahman cannot be distinguished from any other than He.
The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only phenomenal.
Sage Sri, Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words
Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah
Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.
Sage Sri, Sankara said
:~ Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the soul, the innermost self. If one gets knowledge of the rope, the illusion of the snake will vanish. Even so, if he gets knowledge of Brahman, the illusion of the body and the world will vanish.
The snake is only an idea: it disappears on inquiry, but deeper self-search reveals the fact that, the rope is also an idea and its reality will be exposed when wisdom dawns. There is neither snake nor the rope in reality because from the ultimate standpoint the duality is a mere mirage created out of the consciousness.
Sage Sri, Sankara’s thought gave a new dimension to philosophy. He established the Advaitic wisdom as the true source of light. Sri Sage Sri, Sankara put reason and discretion
at the center stage and he pushed the orthodoxy away from the path of wisdom.
Sage Sri, Sankara is therefore relevant even today. He values reason, encourages the spirit of
enquiry, gives credence to subjective experience and therefore to freedom of ones thought and expression.
Sri Sage Sri, Sankara ushered in a new way of looking at the universe in which we exist. By
and egocentric view and judgment of the universe, one has the yardstick to realize ‘what is the truth? And ‘what is untruth?’. soulcentric
He implores the seeker to recognize the essential unity of all beings and their oneness with the infinite space-time continuum. He explained, the Universe is the manifestation of the Supreme Being.
Sri Sage Sri, Sankara talked about the infinite and formless timeless and the
spaceless nature of the soul, the innermost self, it was not in the sense of endless duration, but in the sense of completeness, requiring neither a before nor an after. When he referred to unity of self he was not talking of putting two things together, but he used the term to mean the utter absence of all plurality in the soul, the innermost self.
Sri Sage Sri, Sankara gave credence to an individual’s subjective realization. He placed the personal realization of the truth beyond the form, time and space above all the other means of cognition.
A person’s individual experience could not be disputed. The Reality is the realization of the truth beyond the form, time and space. Realizing the soul, the innermost self as the Supreme Being is within one’s realization.” The seeker has to recognize the underlying oneness and the infinite nature of the universe.
The soul, the innermost self is not the universe in which ‘one’ exists. The soul, the innermost self is the ultimate truth or Brahman. The nature of the soul, the innermost self, is formless, timeless and spaceless existence. The relation between the man and the universe are reality within the duality. From the ultimate standpoint, the duality is mere an illusion. The duality is an error in perception.
Sage Sri, Sankara’s wisdom comes as a remedy to get rid of the ignorance. The ignorance is the cause of experiencing the duality as a reality.