Shankar ------ The sum and Substance of Advaita Vedanta

NIDHI PARKASH's picture

Adi Guru Shankaraachaaryaa piloted 'Religion The Sanaatana' opening wings of the Vedas in the new spheres of divine to higher manifestation which is called 'NON-DUALISM'.
This Guru was the outstanding discoverer in real sense the most hidden spiritual experience as well as divine knowledge.
In Veda it is 'Brahma' but Adi Guru Shankara researched It as NON-DUALISM' which means The One and not any other--------God existing as the only One and also nothing exists except Him (The One).
According to Non-dualistic Vedanta the sum and substance of the Vedantic texts, numerous as they are,is this; "Brahma is real, the world is unreal; the jiva is verily Brahma and no other." This is expressed in two below parts:
1. Brahma is real, the world is unreal--- In declaring the reality of Brahma and the unreality of the world, Advaita Vedanta repudiates the ultimate reality of the world of experience, but not its empirical existence. When the jiva attains illumination and realizes Brahma, the relative order disappears altogether. So,from his stand point, the world is utterly false. But an unillumined person invariably perceives the phenomenal world and not Brahma. To such an unillumined person, the diversified universe is a fact of experience; it is not false in the sense that the son of a barren woman is false. Shankara says, "Empirical experiences are valid until the identity of self with Brahma is realized, as are dream-experiences until awakening."
2. The identity of the jiva and Brahma--- The supreme Lord is the one Self of all. He holds the universe comprising the living and non-living. Shankara observes: "To the contemplastive, nothing other than the supreme Lord exists. He is manifest in the eightfold form of the unmoving and moving, viz.earth, water, fire, air, ether, the sun, the moon and the individual soul."
When the identity of the individual soul with the supreme Being is aroused through the Advaidic Methods(That thou art)then the finiteness of the both vanish.