Abstract
This chapter presents an in-depth survey of Advaita Vedānta as an essential framework to unfold the profound message of the Gı̄tā. To facilitate the comprehension of the text, it will review the key tenets of Vedānta, the earliest and the most refined science of Self-knowledge. This chapter also presents the Vedic ontology and epistemology to explain what is real and how we know what is real. If the first job of a leader is to define reality, as Max Depree once remarked, then understanding what is real can furnish important clues to defining the context and reality of leadership. The Gı̄tā unfolds the vision of the Vedas, the world’s foremost and perhaps oldest wisdom texts. Advaita Vedānta represents the culmination of Vedic wisdom, both historically and philosophically.
By way of a holistic approach to life and leadership, the chapter unfolds the vision of Oneness as propounded by Advaita Vedānta, the non-dual philosophy enunciated in the Bhagavad Gı̄tā, the Upaniṣads, and Brahma Sutra—the three principal source wisdom texts (prasthāna-traya) of Vedānta. It shows that Self-knowledge, as the knowledge of our true nature, is a self-evident, self-established fact. Due to Self-ignorance, we are unaware of this vital fact. The goal of Vedānta is to help us dis-cover Self-knowledge and fulfillment, right here and now, as our essential nature. Vedānta boldly declares: “There is only One Reality. The world is an expression of it. That art thou! Know the Limitless Awareness, Brahman, as your inmost Self, Ātman, and be free!” This is the promise of Vedānta.
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Notes
- 1.
Huston Smith, Foreword. In Winthrop Sargeant, trans., Bhagavad Gītā, the 25th anniversary edition (New York, NY: New York State University Press), x.
- 2.
Oneness here refers to non-duality. Vedānta says that reality which appears to be dual, many, is essentially non-dual, one. This “One” in the word “Oneness” is not number 1, which implies 2 or even zero. Vedanta’s “one” (ekam) is one, without-a-second (ekam evādvitiyam). See Chāndogya Upaniṣad 6.2.1.
- 3.
Although there are 108 Upaniṣads that are extant, out of these, 10 Upaniṣads are considered more important because the great commentator, Ādi Śaṅkara , wrote elaborate commentaries on these: Bṛhadāraṇyaka Upaniṣad; Chāndogya Upaniṣad; Māṇḍūkya Upaniṣad; Kena Upaniṣad; Kaṭha Upaniṣad; Muṇḍaka Upaniṣad; Aitareya Upaniṣad; Taittirīya Upaniṣad; Praśna Upaniṣad; and Īśa Upaniṣad.
Once a seeker, so the story goes, approached a Mahātmā (“a great soul”) and asked, “Revered Sir, how many Upaniṣads do I have to study to know myself?” The Mahātmā replied with a question: “How many mirrors do you need to look at yourself?!” ~Narrated by Swāmī Tejomayānanda , Discourses on Brahm-Sūtras, No. 1.
- 4.
“On the tree of Indian wisdom, there is no fairer flower than the Upanishads and no finer fruit than the Vedanta philosophy.” ~Paul Deussen, Outline of the Vedanta System, vii.
The Upaniṣads, the Brahma Sutra, and the Gītā form the “triple standard” (prasthāna-traya) on which Vedāntic schools of philosophy are based.
- 5.
See: Eliot Deutsch, Advaita Vedanta: A Philosophical Reconstruction (Honolulu, HI: The University of Hawaii Press, 1973), 3.
- 6.
K. Satchidananda Murty, Revelation and Reason in Advaita Vedanta (New York, NY: Columbia University Press, 1959), 3.
- 7.
Ibid., xvii.
- 8.
See: K. Satchidananda Murty, Revelation and Reason in Advaita Vedanta, xvii.
- 9.
Once a seeker, approached a great soul, Mahātmā, and asked, “Revered Sir, how many Upaniṣads do I have to study to know myself?” The Mahātmā replied with a question: “How many mirrors do you need to look at yourself?”
- 10.
Professor Karl Jaspers , a preeminent German philosopher of last century, once told Professor K. Satchidananda Murty, that “there was no metaphysics superior to that of Śaṅkara.” See: K. Satchidananda Murty, Revelation and Reason in Advaita Vedanta (New York, NY: Columbia University Press, 1959), xvii. [emphasis added].
“In his short life of thirty-two years Sankara,” wrote Will Durant, “achieved that union of sage and saint, of wisdom and kindliness, which characterizes the loftiest type of man produced in India. Sankara establishes the source of his philosophy at a remote and subtle point never quite clearly visioned again until, a thousand years later, Immanuel Kant wrote his Critique of Pure Reason.” See: Will Durant, Story of Civilization: Our Oriental Heritage (New York, NY: Simon and Schuster, 1954), 546–547.
- 11.
तद् इदं गीता-शास्त्रं समस्त-वेदार्थ-सार-सङ्ग्रह-भूतंं tad idam· gītā-śāstram· samasta-vedārtha-sāra-saṅgraha-bhūtam·.
- 12.
Muṅḍaka Upaniṣad 3.2.8:Verse
Verse यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥ ८ ॥ yathā nadyaḥ syandamānāḥ samudre’staṁ gacchanti nāmarūpe vihāya / tathā vidvānnāmarūpādvimuktaḥ parātparaṁ puruṣamupaiti divyam //
The Upaniṣad concludes stating the glory of this knowledge: “the knower of Brahman becomes Brahman” (brahma veda brahmaiva bhavati: ब्रह्म वेद ब्रह्मैव भवति). Passing beyond sorrow and evil, and freed from the knots of his heart, such as person becomes immortal (Muṅḍaka Upaniṣad 3.2.9). See: Patrick Olivelle, trans., Upaniṣads (New York, NY: Oxford University Press, 1996), 276.
- 13.
Eliot Deutsch, Advaita Vedānta, 3.
- 14.
Cited in Swāmī Paramānanda, Principles and Purpose of Vedanta (Boston, MA: The Vedanta Center, 1910), 35. See also: Max Muller, India: What Can It Teach Us: A Course of Lectures Delivered Before the University of Cambridge (London, UK: Longmans, Green & Co., 1883), 253.
- 15.
See: Paul Deussen, Outline of the Vedanta System of Philosophy According to Shankara (Cambridge, MA: Harvard University Press, 1906/1927; reissued by Leopold Classic Library, 2017), vii.
- 16.
Eliot Deutsch, Advaita Vedānta, 3.
- 17.
See: K. Satchidananda Murty, Revelation and Reason in Advaita Vedanta (New York, NY: Columbia University Press, 1959), xvii.
- 18.
See: Will Durant, Story of Civilization: Our Oriental Heritage (New York, NY: Simon and Schuster, 1954), 546–547.
- 19.
Chandōgya Upaniṣad 6.2.1. (ekam eva advitiyam).
- 20.
Aitareya Upaniṣad 3.3. (Prajñānam Brahma).
- 21.
Taittirīyopaniṣad 2-7-1 declares, “It is the essence, for only when one has grasped that essence does one attain bliss” (raso vai saḥ | rasaṁ hyevāyaṁ labdhvānandī bhavati: रसो वै सः। रसं ह्येवायं लब्ध्वा आनन्दी भवति). See Patrick Olivelle, trans., Upaniṣads (New York, NY: Oxford University Press, 1996), 188. Bliss is spoken of here in the sense of fullness (puraṇattvam) of our being, in the sense of anantam, limitlessness. Whenever we are sorrowful, we are missing something. That is, sorrow signifies a sense of limitation. What we are all ultimately pursuing is freedom from all limitations; and that freedom can only be found in something that is limitless. This limitlessness is spoken of as bliss. Chāndogya Upaniṣad 7.23.1 declares: यो वै भूमा तत्सुखं नाल्पे सुखमस्ति yo vai bhūmā tatsukhaṁ nālpe sukhamasti—That which is Infinite is joy. There is no joy in the finite.
- 22.
Brahma Sūtra Bhāṣya 3.2.7. (na kadācijjīvasya brahmaṇā sampattirnāsti: न कदाचिज्जीवस्य ब्रह्मणा सम्पत्तिर्नास्ति).
- 23.
Śaṅkara’s commentary to Bṛhadāraṇyaka Upaniṣad 1.4.10. (sarvaṁ hi nānātvaṁ brahmaṇi kalpitameva सर्वं हि नानात्वं ब्रह्मणि कल्पितमेव). See also Bṛhadāraṇyaka Upaniṣad 4.4.19: neha nānāsti kiñcana (नेह नानास्ति किञ्चन): There is here no multiplicity at all.
- 24.
Śaṅkara himself presents his entire philosophy in the following half verse:Verse
Verse brahma satyam jagan-mithyā jivo-brahmaiva naparāḥ
- 25.
Taittirīya Upaniṣad 2.1.1. (satyam-jñānam-anantam Brahma).
- 26.
Due to the ignorance of our true nature—which is infinite, pure consciousness—we limit our self to a particular body-mind-senses complex. It is like trying to limit infinite space in to a particular cup or jar. Liberation consists of being free from this misconstrued limitation. This is attained through the essential knowledge of our true nature.
- 27.
Strictly speaking, we do not “attain” liberation, mokṣa, through knowledge, jñāna. Jñāna just removes the wrong notion that we are bound. Through Self-knowledge, we come to know that mokṣa need not to be attained. It is our very nature, svarūpam.
- 28.
See: Kaṭha Upaniṣad 1.2.2: Both the good and the pleasant approach a person. The wise ones, pondering over them with discernment, choose the good in preference to the pleasant. The simple-minded, for the sake of worldly expediency, prefer the pleasant.
- 29.
Sri Atmananda , a preeminent modern Vedānta teacher of the Direct Path, says, “It is the realization of oneself and the entire world as one Consciousness that is known as realization of Truth .” See: Sri Atmananda, Atma Darshan: At the Ultimate (Austin, TX: Advaita Publishers, 1991), 6. As Greg Goode avers, “Sri Atmananda (Krishna Menon, 1897–1981) is increasingly recognized as one of the great sages in modern India, along with Ramana Maharshi (1979–1950) and Nisargadatta Maharaj (1897–1981).” For further details, see: Greg Goode’a blog entry, The Teachings of Atmananda and the Direct Path: http://awakeningtoreality.blogspot.com/2009/12/teachings-of-atmananda-and-direct-path.html
- 30.
Verse
Verse न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ४.२.३२ ॥ na nirodho na cotpattirna baddho na ca sādhakaḥ / na mumukṣurna vai mukta ityeṣā paramārthatā //4.2.32//
[From the standpoint of Absolute Reality]: There is no dissolution, no birth, none in bondage, none aspiring for wisdom, no seeker of liberation and none liberated. This is the absolute truth. Śaṅkara’s commentary on this important verse: “When duality is known to be illusory and Ātman alone is known as the sole Reality , then it is clearly established that all our experiences, ordinary and religious, verily pertain to the domain of ignorance.” See Swāmī Nikhalānanda (trans.), Māṇdūkyopaniṣad with Gauḍapāda’s Kārikā and Śaṅkara’s Commentary (Calcutta, India: Advaita Ashrama, 1995), 119.
- 31.
Bṛhadāraṇyaka Upaniṣad 3.3.1: नित्यत्वान्मोक्षस्य साधकस्वरूपाव्यतिरेकाच्च ।
- 32.
Verse
Verse श्लोकार्धेन प्रवक्ष्यमि यदुक्तम् ग्रन्थकोटिभिः । ब्रह्म सत्यम् जगन्-मिथ्या जिवो-ब्रह्मैव नपराः ॥
- 33.
Advaita Vedānta defines Ultimate Reality as the self-evident, self-existing, self-luminous, eternal, unchanging Conscious Principle, which is the source and substratum of all and everything.
- 34.
Maurice Frydman, trans., I Am That: Conversations with Sri Nisargadatta Maharaj (Durham, NC: The Acorn Press, 2nd American revised edition, 2012), 196.
- 35.
One sage says, “What one is searching for is what one is searching with.”
- 36.
Swāmi Mādhavānanda, trans., The Bṛhadāraṇyaka Upaniṣad with the commentary of Śaṅkarācārya (Mayavati, Almora, Himalayas: Advaita Ashrama, 1934/2008), 83–84.
- 37.
Cited in Swami Rajeswarananda (Ed.), Thus Spake Ramana, 111. See: Talks with Sri Ramana Maharshi (Tiruvannamalai, India: Sri Ramanasramam, 2000), 134.
- 38.
John Wheeler, Full Stop! The Gateway to Present Perfection (Salisbury, UK: Non-Duality Press, 2012), 31. [emphasis in the original].
- 39.
A traditional Sufi tale, transcribed by the author.
- 40.
Anthony De Mello, One Minute Wisdom (New York, NY: Doubleday, 1988), 97.
- 41.
In the famous Upaniṩadic dialog, Maitreyī asks her husband, Yajñāvalkya, “Venerable Sir, if indeed the whole earth full of wealth belonged to me, would I be immortal through that or not?” “No,” replied Yajñāvalkya, “your life would be just like that of people who have plenty of wealth. Of immortality, however, there is no hope through wealth.” For the complete dialog, see: Br˙hadāraṇyaka Upaniṣad 2.4.1–14.
- 42.
Larry Chang (Ed.), Wisdom for the Soul: Five Millennia of Prescriptions for Spiritual Healing (Washington, DC: Gnosophia Publishers, 2006), 436.
- 43.
A. Devaraja Mudaliar, Day By Day with Bhagavan (Tiruvannamalai, India: Sri Ramanasaramam, 2002), 181. [emphasis added].
- 44.
Sri Yukteswar Giri, The Holy Science (Los Angeles, CA: Self-Realization Fellowship, 1984), 6.
- 45.
See Swami Prabhavananda & Christopher Isherwood, trans., Shankara’s Crest-Jewel of Discrimination (Hollywood, CA: Vedanta Press, 1975), 68–72.
- 46.
My Vedānta teacher always used to emphasize this point: these teachings are not only to be appreciated, but also should be interiorized, that is, cognized or actualized within oneself.
- 47.
Shree Purohit Swāmī & W. B. Yeats, trans., The Ten Principal Upanishads (London, UK: Faber and Faber, 1938), 33.
- 48.
Ramesh S. Balsekar, Pointers from Nisargadatta Maharaj (Durham, NC: Acorn paperback, 1998), 20.
- 49.
Perhaps of all modern teachers of neo-Vedanta, John Wheeler’s books carry the intrinsic authority of genuine experience and insight. See: John Wheeler, Full Stop! The Gateway to Present Perfection (Salisbury, UK: Non-Duality Press, 2012); Clear in Your Heart (Salisbury, UK: Non-Duality Press, 2010); The Light Behind Consciousness (Salisbury, UK: Non-Duality Press, 2008); You Were Never Born (Salisbury, UK: Non-Duality Press, 2007); Right Here, Right Now: Seeing Your True Nature as Present Awareness (Salisbury, UK: Non-Duality Press, 2006); Shining in Plain View (Salisbury, UK: Non-Duality Press, 2005); Awakening to the Natural State (Salisbury, UK: Non-Duality Press, 2004).
- 50.
In the last verse of the Gītā 18.73, Arjuna states his realization as follows: naṣṭo mohaḥ smṛtir labdhā: My delusion is gone, and I have gained recognition of my true nature.
- 51.
Paul Deussen, The Philosophy of the Upanishads (New York, NY: Dover Publications, 1966), 409.
- 52.
Śaṅkara, in his commentary to Brahma Sūtra 1.1.6, remarks: आत्मा हि नाम स्वरूपम् । Ātman means one’s own nature.
- 53.
Bṛhadāraṅyaka Upaniṣad 3.7.23: ऽतोऽन्यदार्तं ato’nyadārtaṁ.
- 54.
Śaṅkara in his introduction to Brahma Sūtra.
- 55.
Brahma Sūtra Bhaṣya 1.1.4.
- 56.
Ibid. सत्यानृते मिथुनीकृत्य ‘अहमिदम्’ ‘ममेदम्’ इति नैसर्गिकोऽयंलोकव्यवहारः ॥ satyānṛte mithunīkṛtya ‘ahamidam’ ‘mamedam’ iti naisargiko’yaṁlokavyavahāraḥ // Human mind by virtue of its natural inclination is liable to mix up both the real “Self” and the unreal non-self and instinctively thinks in the form of “I am this”; “This is mine.” Here, the word “I” refers to the real “Self” and “this” corresponds to the not-self such as the body. Man rarely suspects that this “me” includes the real as well as the not-self, body, and so on. And “this is mine” refers to everything, that is other than the self, including the mind, senses, and the body. See: Swami Satchidanandendra Saraswathi, Śaṅkara’s Sūtra-Bhāshya Self-Explained (Holenarasipura, India: Adhyātmaprakāsha Kāryālaya), 14.
- 57.
Śaṅkara in his introduction to Gītā-Bhāṣya.
- 58.
“On the tree of Indian wisdom, there is no fairer flower than the Upanishads and no finer fruit than the Vedanta philosophy.” ~Paul Deussen, Outline of the Vedanta System, vii.
The Upaniṣads, the Brahma Sutra, and the Gītā form the “triple standard” (prasthāna-traya) on which Vedāntic schools of philosophy are based.
- 59.
See: Eliot Deutsch, Advaita Vedanta: A Philosophical Reconstruction (Honolulu, HI: The University of Hawaii Press, 1973), 3.
- 60.
K. Satchidananda Murty, Revelation and Reason in Advaita Vedanta (New York, NY: Columbia University Press, 1959), 3.
- 61.
Ibid., xvii.
- 62.
See: K. Satchidananda Murty, Revelation and Reason in Advaita Vedanta, xvii.
- 63.
See: Eliot Deutsch, Advaita Vedanta: A Philosophical Reconstruction (Honolulu, HI: The University of Hawaii Press, 1973).
- 64.
For example, the Sufi doctrine of waḥdat al-wujūd literally means the “Unity of Existence” or “Unity of Being.” This, along with its corresponding doctrine of the “Oneness of Perception” (wahdat al-shuhud), was formulated by Ibn al-Arabi (1165–1240 AD), which postulates that God and His creation are one, since all that is created preexisted in God’s knowledge and will return to it.
- 65.
Swami Nikhilananda, Self-Knowledge: Atmabodha (New York, NY: Ramakrishna-Vivekananda Center, 1987), 45.
- 66.
Cited in Eliot Deutsch, Advaita Vedanta, 19.
- 67.
Samapardāya , a Sanskrit word, denotes more than just a tradition. It means a system that hands over the knowledge properly as is, in an unbroken chain of the teacher-student relationship—samyak pradiyate iti sampardāya.
- 68.
There is no law which says that which is experienced is a valid knowledge. For example, a blue sky is experienced; it is not a valid knowledge; Sunrise and Sunset is experienced; it is not a fact; and flat Earth is experienced, it is not a fact.
- 69.
It is everyone’s direct experience that we exist during sleep, otherwise, we will not be able to wake up. Mind completely subsides (otherwise we will still be in the dream state) and there is no awareness of the body at all. Besides, everyone talks about their sleep experience as blissful. That means I, as the Self, is present during deep sleep to experience bliss.
- 70.
Translated with explanation by Br. Pranipata Chaitanya. Retrieved October 30, 2016: http://advaita-academy.org/shri-dakshinamurti-stotram-part-5/ [Adapted by the author] Br. Pranipata Chaitanya, my revered teacher, who patiently taught me the Bhagavad Gītā with Śaṅkara-Bhāṣya over Skype for a period of three years. His dedication to the tradition of Vedānta was truly inspiring.Verse
Verse बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ॥७॥ bālyādiṣvapi jāgradādiṣu tathā sarvāsvavasthāsvapi vyāvṛttāsvanuvartamānamahamityantaḥ sphurantaṁ sadā //7//
- 71.
N. Raghunathan, trans., Śrīmad Bhāgavatam, vol. 1 (Madras, India: Vighneswara Publishing House, 1976/1981), 118. [emphasis added].
- 72.
Verse
Verse एतावदेव जिज्ञास्यं तत्त्वजिज्ञासुनात्मनः । अन्वयव्यतिरेकाभ्यां यत्स्यात्सर्वत्र सर्वदा ॥ ०२.०९.०३५ ॥ Catuḥ´slokī Bhāgavatam etāvadeva jijñāsyam tattva-jijñāsunātma-naḥ / anvaya-vyatirekābhyām yat syāt sarvatra sarvadā //
What the seeker after Truth has to grasp is that Substance which persists always through all its Transformations into its various effects or forms, but suffers no diminution in the process. The Supreme Self is the ultimate Substance. [Translation adapted from Swami Tapasyananda, Srimad Bhagavata, vol. 1 (Chennai, India: Sri Ramakrishna Math, 1980)]
- 73.
Anvaya-vyatireka bhyām ātmana-anātma vilakṣanattva nirṇayaḥ.
- 74.
dṛik adhīna driṣya siddihi.
- 75.
adhyaropa-apavāda bhayām ātma-anātmana adhiṣthānam nirṇayaḥ.
- 76.
John Wheeler, The Light Behind Consciousness: Radical Self-Knowledge and the End of Seeking (Salisbury, UK: Non-Duality Press, 2008), 3–4.
- 77.
Ibid.
- 78.
Ibid.
- 79.
V. Panoli, trans., Prasthanathraya Volume-II, 242. [slightly modified].
- 80.
A. Devaraja Mudaliar, Day by Day with Bhagavan (Tiruvannamalai, India: Sri Ramanasramam, 2002), 1. [emphasis added].
- 81.
Sri Ramana Maharshi, Abide in the Self. Retrieved September 1, 2015: http://www.inner-quest.org/Ramana_Abide.htm
- 82.
Author unknown.
- 83.
Chāndogya Upaniṣad 6.2.1.
- 84.
When to a man who understands that the Self has become all things, what sorrow, what delusion can there be to him who once beheld that unity? ~Īśā Upaniṣad verse 7.
- 85.
K. A. Krishanswamy Iyer, Collected Works of K. A. Krishnaswamy Iyer (Holenarasipur, India: Adhyatma Prakash Karyalaya, 1969/2006), 239.
- 86.
Munagala S. Venkataramaiah, compil., Talks with Sri Ramana Maharshi (Tiruvannamalai, India: Sri Ramanasaramam, 2000), 16.
- 87.
See: Pranipata Chaitanya, trans., and Satinder Dhiman, revised and edited with notes and an Introduction (2012). Sri Sankara’s Vivekachudamani: Devanāgari Text, Transliteration, Word-for-Word Meaning, and a Lucid English Translation (Burbank, CA: House of Metta, 2012), 102. http://www.lulu.com/shop/pranipata-chaitanya-and-satinder-dhiman/sri-sankaras-vivekachudamani/paperback/product-20465360.html
The book is under revision currently. An e-book version of an earlier iteration can be accessed at: http://www.realization.org/down/sankara.vivekachudamani.chaitanya.pdf
- 88.
Cited in Dennis Waite, The Book of One: The Ancient Wisdom of Advaita (Winchester, UK: O Chapters, 2011), 289.
- 89.
Satinder Dhiman, Songs of the Self (September 27, 2016). From the author’s collection of unpublished poems. Dedicated to all my teachers in Vedānta who taught me how to get out of my own way. They showed me how the metaphor of the path is misleading. One is so close to oneself that there is no room for a path. Rumi put it so well: “Why struggle to open a door between us when the whole wall is an illusion?”
- 90.
“That which is true is always with you.” A Song composed and sung by John Wheeler.
- 91.
Satinder Dhiman, Songs of the Self. From the author’s collection of unpublished poems. The single line “That which is true is always with you” is from John Wheeler, as stated in the preceding note.
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Dhiman, S. (2019). Advaita Vedānta: The Science of Reality. In: Bhagavad Gītā and Leadership. Palgrave Studies in Workplace Spirituality and Fulfillment. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-67573-2_4
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