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man seem different at the empirical level of reality but this difference is only an illusion and at the highest level of reality they are really identical 151 the real self is sat the existent that is atman brahman 152 153 note 1 whereas the difference between atman and non atman is deemed self evident knowledge of one s true identity as brahman is revealed by the shruti especially the upanishadic statement tat tvam asi mahavakyas edit according to shankara a large number of upanishadic statements reveal the identity of atman and brahman in the advaita vedanta tradition four of those statements the mahavakyas which are taken literal in contrast to other statements have a special importance in revealing this identity 88 154 they are तत्त्वमसि tat tvam asi chandogya vi 8 7 traditionally rendered as that thou art that you are 155 156 157 with tat in ch u 6 8 7 referring to sat the existent 158 19 159 correctly translated as that s how thus you are 155 157 160 with tat in ch u 6 12 3 its original location from where it was copied to other verses 155 referring to the very nature of all existence as permeated by the finest essence 161 162 अहं ब्रह्मास्मि aham brahmāsmi brhadāranyaka i 4 10 i am brahman or i am divine 163 प्रज्ञानं ब्रह्म prajñānam brahma aitareya v 3 prajñānam note 29 is brahman note 30 अयमात्मा ब्रह्म ayamātmā brahma mandukya ii this atman is brahman that you are edit the longest chapter of shankara s upadesasahasri chapter 18 that art thou is devoted to considerations on the insight i am ever free the existent sat and the identity expressed in chandogya upanishad 6 8 7 in the mahavakya great sentence tat tvam asi that thou art 166 167 in this statement according to shankara tat refers to sat 167 the existent 158 19 168 169 existence being web 8 or brahman 170 the real the root of the world 167 note 31 the true essence or root or origin of everything that exists 19 168 web 8 tvam refers to one s real i pratyagatman or inner self 171 the direct witness within everything 18 free from caste family and purifying ceremonies 172 the essence atman which the individual at the core is 173 174 as shankara states in the upadesasahasri up i 174 through such sentences as thou art that one knows one s own atman the witness of all the internal organs up i 18 190 through such sentences as thou art the existent right knowledge concerning the inner atman will become clearer up i 18 193 194 in the sentence thou art that t he word that means inner atman 175 the statement tat tvam asi sheds the false notion that atman is different from brahman 176 according to nakamura the non duality of atman and brahman is a famous characteristic of sankara s thought but it was already taught by sundarapandya 177 c 600 ce or earlier 178 shankara cites sundarapandya in his comments to brahma sutra verse i 1 4 when the metaphorical or false atman is non existent the ideas of my child my body are sublated therefore when it is realized that i am the existent brahman atman how can anyduty exist 179 from this and a large number of other accordances nakamura concludes that shankar was not an original thinker but a synthesizer of existing advaita and the rejuvenator as well as a defender of ancient learning 180 direct perception versus contemplation of the mahavakyas edit in the upadesasahasri shankara shankara is ambivalent on the need for meditation on the upanishadic mahavakya he states that right knowledge arises at the moment of hearing 38 and rejects prasamcaksa or prasamkhyana meditation that is meditation on the meaning of the sentences and in up ii 3 recommends parisamkhyana 181 separating atman from everything that is not atman that is the sense objects and sense organs and the pleasant and unpleasant things and merit and demerit connected with them 182 yet shankara then concludes with declaring that only atman exists stating that all the sentences of the upanishads concerning non duality of atman should be fully contemplated should be contemplated 183 as mayeda states how they prasamcaksa or prasamkhyana versus parisamkhyana differ from each other in not known 184 prasamkhyana was advocated by mandana misra 185 the older contemporary of shankara who was the most influential advaitin until the 10th century 35 186 note 9 according to mandana the mahavakyas are incapable by themselves of bringing about brahmajnana the vedanta vakyas convey an indirect knowledge which is made direct only by deep meditation prasamkhyana the latter is a continuous contemplation of the purport of the mahavakyas 187 vācaspati miśra a student of mandana misra agreed with mandana misra and their stance is defended by the bhamati school founded by vācaspati miśra 188 in contrast the vivarana school founded by prakasatman c 1200 1300 189 follows shankara closely arguing that the mahavakyas are the direct cause of gaining knowledge 190 shankara s insistence on direct knowledge as liberating also differs from the asparsa yoga described in gaudapada s mandukyakarika iii 39 46 191 in this practice of non contact a sparśa the mind is controlled and brought to rest and does not create things appearances after which it grasps it becomes non dual free from the subject grasping object dualism 192 52 knowing that only atman brahman is real the creations of the mind are seen as false appearances mk iii 31 33 when the mind is brought to rest it becomes or is brahman mk iii 46 191 renouncement of ritualism edit in the upadesasahasri shankara discourages ritual worship such as oblations to deva god because that assumes the self within is different from brahman note 32 note 33 the doctrine of difference is wrong asserts shankara because he who knows the brahman is one and he is another does not know brahman 197 198 the false notion that atman is different from brahman 176 is connected with the novice s conviction that upadesasaharsi ii 1 25 i am one and he is another i am ignorant experience pleasure and pain am bound and a transmigrator whereas he is essentially different from me the god not subject to transmigration by worshipping him with oblation offerings homage and the like through the performance of the actions prescribed for my class and stage of life i wish to get out of the ocean of transmigratory existence how am i he 199 recognizing oneself as the existent brahman which is mediated by scriptural teachings is contrasted with the notion of i act which is mediated by relying on sense perception and the like 200 according to shankara the statement thou art that remove s the delusion of a hearer 201 so through sentences as thou art that one knows one s own atman the witness of all internal organs 202 and not from any actions 203 note 34 with this realization the performance of rituals is prohibited since the use of rituals and their requisites is contradictory to the realization of the identity of atman with the highest atman 205 philosophy reality truth brahman sat and the world edit the swan is an important motif in advaita the white colour of swan symbolises sattva guṇa and the ability to discern satya real eternal from mithya unreal changing just as the mythical swan paramahamsa discerns milk from water classical advaita vedānta states that all reality and everything in the experienced world has its root in brahman which is unchanging intelligent consciousness 4 to advaitins there is no duality between a creator and the created universe 4 206 all objects all experiences all matter all consciousness all awareness are somehow also this one fundamental reality brahman 4 yet the knowing self has various experiences of reality during the waking dream and dreamless states 207 and advaita vedānta acknowledges and admits that from the empirical perspective there are numerous distinctions 208 advaita explains this by postulating different levels of reality 209 210 211 207 and by its theory of errors anirvacaniya khyati 212 4 darśana view central concerns edit the ripple jivatman is non different from the water brahman further information hindu philosophy vedānta is one of the six classical hindu darśanas the indian traditions of religious philosophy and practice which accept the authority of the vedas the various schools of vedanta aim to harmonise the diverging views presented in the prasthantrayi the principal upanishads 213 214 along with the brahma sutras and the bhagavad gitā offering an integrated body of textual interpretations and religious practices which aim at the attainment of moksha release or liberation from transmigratory existence 215 216 note 35 rejection of samkhya dualism edit samkhya is not one of the systems of indian philosophy samkhya is the philosophy of india gopinath kaviraj 218 the brahma sutras the constituting text of the vedanta tradition rejects the purusha prakriti dualism of the samkhya tradition 20 and much of the brahmasutra appears to have been written to refute the perspective of the samkhya school 20 samkhya postulates two independent primal principles purusha primal consciousness and prakriti nature which includes both matter and cognition and emotions in samkhya prakriti consists of three qualities guṇas which are in balance until they come in contact with purusha and the equilibrium is disturbed from this pradhana then evolves the material universe distinct from purusha thereby postulating purusha as the efficient cause of all existence and prakriti as its material cause or origin 219 while closely related to samkhya 220 20 the advaita vedānta tradition rejects this dualism instead stating that reality cannot evolve from an inert consciousness and intelligence less principle or essence brahman which is intelligent and consciousness 20 is the sole reality 221 222 that from which the origination subsistence and dissolution of this universe proceed 219 as stated in the second verse of the brahman sutras in samkhya purusha is the efficient cause and prakriti is the material cause purusha causes prakriti to manifest as the natural world advaita like all vedanta schools states that brahman consciousness is both the efficient and the material cause that from which the material universe evolves 223 yet in the brahmasutras brahma is a dynamic force while the advaita tradition regards brahman as an essentially unchanging and static reality 21 since brahman changing into something else would mean that brahman would not exist anymore while a partial change would leave brahman divided 21 theoretical difficulties edit by accepting that brahman is the sole unchanging reality various theoretical difficulties arise which are not answered by the brahmasutras which asserts that the upanishadic views have to be accepted due to their scriptural authority regardless of logical problems and philosophical inconsistencies 21 advaita and other vedānta traditions face several problems for which they offer different solutions 224 221 222 according to deutsch and dalvi the basic problem of vedanta is the relation between the plural complex changing phenomenal world and the brahman in which it substantially subsists 19 according to mayeda following the post shankara 20 predicate sat cit ananda three problems emerge first how did brahman which is sat existence without any distinction become manifold material universe second how did brahman which is cit consciousness create the material world third if brahman is ananda bliss why did the empirical world of sufferings arise the brahma sutras do not answer these philosophical queries and later vedantins including shankara had to resolve them 224 to solve these questions shankara introduced the concept of unevolved name and form or primal matter corresponding to prakriti from which the world evolves 225 coming close to samkhya dualism 226 shankara s notion of unevolved name and form was not adopted by the later advaita tradition instead the later tradition turned avidya into a metaphysical principle namely mulavidya or root ignorance a metaphysical substance which is the primal material cause of the universe upadana 227 in this view brahman alone is real and the phenomenal world is an appearance maya or an unreal manifestation vivarta of brahman 23 prakasatmans 13th c defense of vivarta to explain the origin of the world which declared phenomenal reality to be an illusion 24 became the dominant explanation with which the primacy of atman brahman can be maintained 221 222 relation between jivatman and atman brahman edit a main question in all schools of vedanta is the relation between the individual self jiva and atman brahman 228 as shankara and his followers regard atman brahman to be the ultimate real jivanatman is ultimately to be of the nature of atman brahman 221 6 this truth is established from a literal reading of selected parts 88 of the oldest principal upanishads and brahma sutras and is also found in parts of the bhagavad gitā and numerous other hindu texts 4 and is regarded to be self evident 136 note 36 great effort is made to show the correctness of this reading and its compatibility with reason and experience by criticizing other systems of thought 136 vidya correct knowledge or understanding of the identity of jivan ātman and brahman destroys or makes null avidya false knowledge and results in liberation 230 note 37 three levels of reality truth edit see also three bodies doctrine vedanta and two truths doctrine shankara proposes three levels of reality using sublation as the ontological criterion 209 210 211 pāramārthika paramartha absolute the reality that is metaphysically true and ontologically accurate it is the state of experiencing that which is absolutely real and into which both other reality levels can be resolved this reality is the highest it cannot be sublated assimilated by any other 209 231 ultimate reality only consists of brahman everything else is like a dream 232 vyāvahārika vyavahara or samvriti saya 233 consisting of the empirical or pragmatical reality it is ever changing over time thus empirically true at a given time and context but not metaphysically true it is our world of experience the phenomenal world that we handle every day when we are awake it is the level in which both jiva living creatures or individual selfs and iswara are true here the material world is also true but this is incomplete reality and is sublatable 231 234 vyāvahārika reality results from superimposing ignorance on brahman like seeing a snake instead of a rope 232 prātibhāsika pratibhasika apparent reality unreality reality based on imagination alone it is the level of experience in which the mind constructs its own reality well known examples of pratibhasika is the imaginary reality such as the roaring of a lion fabricated in dreams during one s sleep and the perception of a rope in the dark as being a snake 231 235 236 absolute and relative reality are valid and true in their respective contexts but only from their respective particular perspectives 207 208 237 john grimes explains this advaita doctrin...