Sage Sankara’s Advaitic wisdom comes as a remedy to get rid of the ignorance.+

Sage 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 Sankara: ~ Atman, the Self is verily Brahman (God in truth), being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. Atman is not a body that is non-existence itself. This is called true Knowledge by the wise. 

Sage Sankara set himself the priorities to quest for truth through Self-knowledge or Brahma Gnana or Atma Gnana.

Discriminating between the dual (waking) and nondual (deep sleep) experiences, leads to realizing the Advaitic truth.  The Advaitic truth is the ultimate truth or Brahman. The Brahman is beyond form, time, and space. to realize the ultimate truth or Brahman is the goal and aspiration of every seeker.

Self-knowledge or Brahma Gnana or Atma Gnana wipe out ignorance.  Self-knowledge or Brahma Gnana or Atma Gnana wean away people from meaningless rituals and abominable practices of worship as also from Atheism.  Sage Sankara set in motion of cleansing of the spiritual environment to arrive and carry the process forward.

The ideas that Sage Sankara rejected came back to the Advaita fold; and, the wisdom-oriented teachings of Sage Sankara became as much a face of Advaita as the rituals, worship, and other practices.

Sage  Sankara treated ignorance (Avidya) as an error, the removal of which led to wisdom (vidya). He left it at that. His

Sage 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 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 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.  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 the description implies a 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 to 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 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 the snake nor a rope in reality because from the ultimate standpoint the duality is a mere mirage created out of consciousness.

Sage Sankara’s thought gave a new dimension to philosophy. He established the Advaitic wisdom as the true source of light. Sage Sankara put reason and discretion at the center stage and he pushed the orthodoxy away from the path of wisdom.

Sage Sankara is therefore relevant even today. He values reason, encourages the spirit of inquiry, and gives credence to subjective experience and therefore to freedom of one's thought and expression.

 Sage Sankara ushered in a new way of looking at the universe in which we exist. By soulcentric and egocentric view and judgment of the universe, one has the yardstick to realize ‘what is the truth? And ‘what is untruth?’.

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.

Sage Sankara talked about the infinite and formless timeless and 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 the 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 Self.

Sage Sankara gave credence to an individual’s subjective realization. He placed the personal realization of the truth beyond form, time, and space above all the other means of cognition.

A person’s individual experience could not be disputed.  Reality is the realization of the truth beyond form, time, and space. 

Realizing the Soul, the 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 Self is the ultimate truth or Brahman. 

The nature of the Soul, the  Self, is formless, timeless, and spaceless existence.  The relation between man and the universe is a reality within the duality. 

From the ultimate standpoint, the duality is merely an illusion. The duality is an error in perception.

Sage Sankara’s wisdom comes as a remedy to get rid of ignorance. Ignorance is the cause of experiencing duality as a reality.:~Santthosh Kumaar