Category Archives: Key Terms

Ahaṃkāra: The Making of the “I”

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In our daily existence, the word “I” is the most frequently uttered and least understood term in our vocabulary. We use it to signify our successes, our failures, our bodies, and our deepest emotions. Yet, traditional Advaita Vedānta, as systematized by Ādi Śaṅkara, suggests that this “I” to which we habitually refer is not our true nature, but a mental construct known as ahaṃkāra. Understanding the nuances of this term is not merely a linguistic exercise; it is a fundamental requirement for the seeker who wishes to dismantle the illusion of a separate self and realize their identity as the non-dual Brahman.

Etymology and Basic Definition

The word ahaṃkāra is a compound derived from two Sanskrit roots: aham, meaning “I,” and kāra, meaning “making” or “uttering”. Literally, it translates as “the making of the I”. In common parlance, it is often equated with the Western concept of the “ego,” but its Vedantic definition is more precise: it refers specifically to the identification or attachment of the true Self (Ātman) with something else, typically the body, mind, or a social role.

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Avidyā

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Navigating the Primal Muddle of Self-Ignorance

In the quiet moments of spiritual reflection, most of us are gripped by a persistent sense of limitation—a feeling that we are incomplete, finite, and somehow separate from the vastness of reality. Traditional Advaita Vedānta suggests that this entire predicament is rooted in a single, fundamental error: Self-ignorance. The Sanskrit term for this is avidyā, a concept so pivotal that it serves as the cornerstone for Advaitic metaphysics, epistemology, and ethics. Yet, despite its importance, it remains one of the most misunderstood and over-complicated topics in non-dual study.

For the serious seeker, unraveling the nature of avidyā is not a mere academic exercise; it is the key to unlocking the gate to liberation (mokṣa). This is precisely why my second volume in the series, Confusions in Advaita Vedānta: Ignorance and Its Removal, is dedicated to clearing the ‘minefield’ of misconceptions surrounding this term.

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Jīva

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Understanding the ‘Individual Soul’ in Advaita Vedānta

In our daily lives, we rarely question the existence of the ‘I’ that thinks, feels, and acts. We feel ourselves to be separate individuals inhabiting a body, navigating a world of objects, and carrying a history of personal experiences. Traditional Advaita Vedānta, however, challenges this common-sense view with a radical assertion: ‘Brahman is the reality; the world is not in itself real; the individual self is none other than Brahman’ (brahma satyam, jaganmithyā, jīvo brahmaiva nāparaḥ). To understand this ‘Great Equation,’ we must delve into the definition and nature of the jīva, the term used for the apparent individual soul.

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Īśvara: Understanding the ‘God’ of Advaita Vedānta

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For many modern seekers, the term ‘God’ carries heavy baggage, often tied to dualistic religions where a creator sits in a distant heaven, judging humanity from afar. When these seekers turn to Advaita Vedānta, they are often drawn to the uncompromising non-duality of Brahman—the formless, infinite, and attribute-less Absolute. However, as they delve into traditional scriptures like the Upaniṣads or the commentaries of Ādi Śaṅkara, they inevitably encounter the term Īśvara.

Far from being a ‘retrogressive step’ toward dualism, the concept of Īśvara is a sophisticated and necessary component of the Advaitic teaching methodology known as adhyāropa-apavāda (provisional attribution followed by subsequent rescission).

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Creation Theories in Advaita

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In Advaita Vedānta, the explanation of how the universe came to be is not presented as a single, static fact, but as a series of increasingly refined theories (vāda-s) designed to lead a seeker from a dualistic worldview to the ultimate non-dual truth. This pedagogical technique is known as adhyāropa-apavāda—initially attributing qualities or a creation to Brahman (adhyāropa) and later rescinding them (apavāda) as the student’s understanding matures.

The following is an overall summary of these theories, progressing from the “common-sense” view to the radical absolute truth.

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Enlightenment and Liberation (Part 2)

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*** Read Part 1 ***

Note that there has been some discussion on Part 1 and there may be some overlap with this new (concluding) part.

Reasoning

The reasoning behind the differentiation (between enlightenment and liberation) is straightforward:

  • The scriptures tell us that we are already Brahman.
  • Since Brahman is eternally free, so must we be.
  • Initially, the jīva does not know this.
  • Consequently, the teaching of a qualified guru is needed.
  • If it were something that is ‘produced’ (i.e. not existing before), it could not be permanent.
  • Mokṣa is ‘nitya siddha’, ever accomplished. It is automatically ‘acknowledged’ when the knowledge triggers akhaṇḍākāra vṛtti.
  • It is not ‘produced’ by the teaching, since mokṣa is already the case and something that is permanent cannot be produced. ‘Liberation’ is a figurative concept in the sense that there is never any real bondage.
  • The notion that we are bound is a mistaken superimposition (adhyāsa) that is sublated (bādha) by the teaching.

There is extensive support for these definitions, from both scriptures and Śaṅkara bhāṣya-s, emphasizing that the realization of our already existing reality as Brahman (liberation) comes only from knowledge. It is the efficacious attainment of that knowledge that is called ‘enlightenment’ as explained by the metaphor of the ‘tenth man’.

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Enlightenment and Liberation (Part 1)

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This ‘terms and definitions’ post is in two parts (there are, after all, two terms!). The style is quite different from earlier posts. The earlier ones were derived from my books and earlier writing; I wrote this following a recent discussion. It contains many quotations from Śaṅkara in support, together with carefully constructed reasoning.

Mokṣa is not produced by any action (as argued in depth by Sureśvara in his Naiṣkarmya Siddhi chapter 1); it is nitya-siddha – already accomplished – and the knowledge gained from scriptures and teacher reveals this fact.

There is much confusion amongst seekers regarding these terms, which are often used interchangeably, or even in the wrong manner. This is because the same confusion exists amongst many writers and teachers. I want to clarify the correct usage of them with support from Śaṅkara’s own writing.

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Bādha

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The Process of Bādha: The Engine of Realization in Advaita Vedānta

In the rigorous intellectual and spiritual framework of Advaita Vedānta, the journey toward enlightenment is not marked by the acquisition of new objects of experience, but by a fundamental shift in understanding. At the heart of this shift lies a crucial technical process known as bādha. Frequently translated into English as sublation, subration, cancellation, or negation, bādha is the cognitive mechanism by which a previously accepted point of view or understanding is superseded by a totally different, more accurate one upon the receipt of new information. It is effectively the apavāda stage of the adhyāropa-apavāda process.

For the seeker, understanding bādha is essential because it defines the very nature of Truth and Reality. In Advaita, the “Real” is defined specifically as that which cannot be sublated—that which remains uncontradicted in all three periods of time (past, present, and future).

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Ātman and Brahman

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The Pillars of Non-Dual Reality

In the vast and rigorous tradition of Advaita Vedānta, two terms stand as the absolute foundation of all spiritual inquiry: Brahman and Ātman. While these words can initially seem like abstract philosophical markers, they are, in fact, pointers to the most intimate and undeniable truths of our existence. Traditional Advaita, as systematized by the great sage Ādi Śaṅkara in the 8th century, is fundamentally a methodology designed to reveal that these two apparently different entities are, in reality, one and the same.

The core message of this teaching is famously summarized by the dictum: brahma satyam, jaganmithyā, jīvo brahmaiva nāparaḥ—”Brahman is the reality; the world is not in itself real; the individual self is none other than Brahman”. To understand this “Great Equation,” we must first clarify what is meant by these two essential terms through the lens of scriptural testimony (śabda pramāṇa) and Śaṅkara’s commentaries.

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Anvaya-vyatireka – Part 5

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(This is the final part)
*** Read Part 1 *** *** Read Part 4 ***

Q: Your kārikā 3.31 bhāṣya still does not correspond with the one I have in front of me. For the passage in question from Śaṅkara, I have:

tena hi manasā vikalpyamānena dr̥śyaṃ manōdr̥śyaṃ idaṃ dvaitaṃ sarvaṃ mana iti pratijñā, tadbhāve bhāvāt tadabhāve cābhāvāt |

manasau hi amanībhāve niruddhe vivekadarśanābhyāsavairāgyābhyāṃ rajjvāmiva sarpe layaṃ gate vā suṣupte dvaitaṁ naivaupalabhyata iti abhāvātsiddhaṃ dvaitasyāsattvamityarthaḥ ||

तेन हि मनसा विकल्प्यमानेन द्र्̥श्यं मन्ōद्र्̥श्यं इदं द्वैतं सर्वं मन इति प्रतिज्ञा, तद्भावे भावात् तदभावे चाभावात् ।

मनसौ हि अमनीभावे निरुद्धे विवेकदर्शनाभ्यासवैराग्याभ्यां रज्ज्वामिव सर्पे लयं गते वा सुषुप्ते द्वैतं नैवौपलभ्यत इति अभावात्सिद्धं द्वैतस्यासत्त्वमित्यर्थः ॥

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