Advaita Vedanta

Advaita Vedanta   is a school of Hindu philosophy based on Adi Sankara's interpretation of the doctrine of liberation contained within the Mukhya Upanishads. Followers seek liberation/release by recognizing identity of the Self (Atman) and the Whole (Brahman) through long preparation and training, usually under the guidance of a guru, that involves efforts such as knowledge of scriptures, renunciation of worldly activities, and inducement of direct identity experiences. Originating in India before 788 AD, Advaita Vedanta is widely considered the most influential and most dominant  sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy.  Other major sub-schools of Vedānta are Viśishṭādvaita and Dvaita; while the minor ones include Suddhadvaita, Dvaitadvaita and Achintya Bhedabheda.

Advaita (literally, non-duality) is a system of thought where "Advaita" refers to the identity of the Self (Atman) and the Whole (Brahman). Recognition of this identity leads to liberation. Attaining this liberation takes a long preparation and training under the guidance of a guru.

The key source texts for all schools of Vedānta are the Prasthanatrayi—the canonical texts consisting of the Upanishads, the Bhagavad Gita and theBrahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Shankara Bhagavadpada,  while the first historical proponent was Gaudapada, the guru of Shankara's guru Govinda Bhagavatpada. 

Advaita Vedanta existed prior to Shankara, but found its conclusive and greatest expounder in Shankara. 

In the Indian religious and philosophical traditions, all knowledge is traced back to the Gods and to the Rishi who "saw" the Vedas.

The Advaita guru-paramparā (Lineage of Gurus in Non-dualism) begins with the mythological time of the Daiva-paramparā, followed by the vedic seers of the Ṛṣi-paramparā, and the Mānava-paramparā of historical times and personalities: 

Daiva-paramparā

• Nārāyaṇa
• Padmabhuva (Brahmā)

Ṛṣi-paramparā

• Vaśiṣṭha
• Śakti
• Parāśara
• Vyāsa^[c]
• Śuka

Mānava-paramparā

• Gauḍapāda
• Govinda bhagavatpāda
• Śankara bhagavatpāda, and then Sankara's four disciples
  • Padmapāda
  • Hastāmalaka
  • Toṭaka
  • Vārtikakāra (Sureśvara) and others

Gaudapada (6th century)  was the teacher of Govinda bhagavatpāda and the grandteacher of Shankara. Gaudapda took over the Buddhist doctrines that ultimate reality is pure consciousness (vijñapti-mātra) and "that the nature of the world is the four-cornered negation".  Gaudapada "wove [both doctrines] into a philosophy of the Mandukaya Upanisad, which was further developed by Shankara. 

Adi Shankara (788 - 820), also known as Śaṅkara Bhagavatpādācārya and Ādi Śaṅkarācārya, expounded the doctrine of Advaita — a nondualisticreality. He consolidated the Advaita Vedanta, an interpretation of the Vedic scriptures that continued the line of thought of some of the Upanishadic teachers, Shankara's teacher Govinda Bhagavatpada, Govinda's teacher Gaudapada, and Gaudapada's teacher Ajativada.

Shankara systematized the works of preceding philosophers.His system of Vedanta introduced the method of scholarly exegesis on the accepted metaphysics of the Upanishads. This style was adopted by all the later Vedanta schools.

Shankara's synthesis of Advaita Vedanta is summarized in this quote from the Vivekacūḍāmaṇi, one of his Prakaraṇa graṃthas (philosophical treatises):

In half a couplet I state, what has been stated by crores of texts;

that is Brahman alone is real, the world is mithyā (not independently existent),

and the individual self is nondifferent from Brahman.

Adi Shankara wrote commentaries on the Prasthana Trayi. His main works are the commentaries on the Prasthanatrayi (Brahma Sūtras, Bhagavad Gītā and the Upanishads) and theGaudapadiya Karikas. He also wrote a major independent treatise, called "Upadeśa Sāhasrī", expounding his philosophy. The authenticity of the "Vivekachudamani", a well-known work ascribed to Shankara, is doubtfull though it is "so closely interwoven into the spiritual heritage of Shankara that any analysis of his perspective which fails to consider [this work] would be incomplete". 

Adi Sankara founded four Maṭhas (Sanskrit: मठ) (monasteries) to preserve and develop his philosophies. One each in the north, south, east and west of the Indian subcontinent, each headed by one of his direct disciples.

According to Nakamura, these mathas contributed to the influence of Shankara, which was "due to institutional factors". The mathas which he build exist until today, and preserve the teachings and influence of Shankara, "while the writings of other scholars before him came to be forgotten with the passage of time". 

The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara, and their details. 

Shishya (lineage)	Direction	Maṭha	Mahāvākya	Veda	Sampradaya
Padmapāda	East	Govardhana Pīṭhaṃ	Prajñānam brahma (Consciousness is Brahman)	Rig Veda	Bhogavala
Sureśvara	South	Sringeri Śārada Pīṭhaṃ	Aham brahmāsmi (I am Brahman)	Yajur Veda	Bhūrivala
Hastāmalakācārya	West	Dvāraka Pīṭhaṃ	Tattvamasi (That thou art)	Sama Veda	Kitavala
Toṭakācārya	North	Jyotirmaṭha Pīṭhaṃ	Ayamātmā brahma (This Atman is Brahman)	Atharva Veda	Nandavala

The current heads of the mathas trace their authority back to these figures, and each of the heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after Adi Sankara. 

According to the tradition in Kerala, after Sankara's samadhi at Vadakkunnathan Temple, his disciples founded four mathas in Thrissur, namely Naduvil Madhom, Thekke Madhom, Idayil Madhom and Vadakke Madhom.

After Shankara's death several subschools developed. Two of them still exist today, the Bhāmatī and the Vivarana.  Perished schools are the Pancapadika and Istasiddhi. 

These schools worked out the logical implications of various Advaita doctrines. Two of the problems they encountered were the further interpretations to the concepts of maya and avidhya. 

The name of the Bhamati-subschool is derived from Vachaspati Misra's commentary on Adi Shankara's Brahmasutra Bhashya.  According to legend, Misra's commentary was named after his wife to praise, since he neglected her during the writing of his commentary. 

Vachaspati Misra Bhamati attempts to harmonize Sankara's thought with that of Mandana Misra. The Bhamati-school takes an ontological approach. It sees the Jiva as the source of avidya. 

The name of the Vivarana-school is derived from Prakasatman's Pancapadika-Vivarana, a commentary on the Pancapadika by Padmapadacharya. 

Prakasatman was the first to propound the theory of mulavidhya or maya as being of "positive beginningless nature". 

The Vivarana-school takes an epistemological approach. It sees Brahman as the source of avidhya. Critics object that Brahman is pure consciousness, so it can't be the source of avidya. Another problem is that contradictory qualities, namely knowledge and ignorance, are attributed to Brahman. 

In the 19th century Vivekananda played a major role in the revival of Hinduism , and the spread of Advaita Vedanta to the west via the Ramakrishna Mission. His interpretation of Advaita Vedanta has been called "Neo-Vedanta". 

In a talk on "The absolute and manifestation" given in at London in 1896 Swami Vivekananda said,

I may make bold to say that the only religion which agrees with, and even goes a little further than modern researchers, both on physical and moral lines is the Advaita, and that is why it appeals to modern scientists so much. They find that the old dualistic theories are not enough for them, do not satisfy their necessities. A man must have not only faith, but intellectual faith too". 

Vivekananda emphasized samadhi as a means to attain liberation. Yet this emphasis is not to befound in the Upanishads nor with Shankara. For Shankara, meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman,  not the highest goal itself:

 Yoga is a meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness. This approach is different from the classical Yoga of complete thought suppression. 

Vivekenanda's modernisation has been criticized:

Without calling into question the right of any philosopher to interpret Advaita according to his own understanding of it,   the process of Westernization has obscured the core of this school of thought. The basic correlation of renunciation and Bliss has been lost sight of in the attempts to underscore the cognitive structure and the realistic structure which according to Samkaracarya should both belong to, and indeed constitute the realm of māyā. 

Advaita Vedanta is based on the inquiry into the sacred texts of the Upanishads, Bhagavad Gita and Brahma Sutras. Adi Shankara gave a systematization and philosophical underpinning of this inquiry in his commentaries. The subsequent Advaita-tradition has further elaborated on these sruti and commentaries.

The order of precedance regarding authority of Vedic Scriptures is as follows,

• Śruti, literally "hearing, listening", are the sacred texts comprising the central canon of Hinduism and is one of the three main sources of dharma and therefore is also influential within Hindu Law. 
• Smṛti, literally "that which is remembered (or recollected)", refers to a specific body of Hindu religious scripture, and is a codified component of Hindu customary law. Post Vedic scriptures such as Ramayana, Mahabharata and traditions of the rules on dharma such as Manu Smriti, Yaagnyavalkya Smriti etc. Smrti also denotes tradition in the sense that it portrays the traditions of the rules on dharma, especially those of lawful virtuous persons.)
• Purāṇa, literally "of ancient times", are post-vedic scriptures notably consisting of narratives of the history of the universe from creation to destruction, genealogies of kings, heroes, sages, and demigods, and descriptions of Hindu cosmology, philosophy, and geography. 
• Śiṣṭāchāra, literally "that which is followed by good (in recent times)".
• Atmatuṣṭi, literally "that which satisfies oneself (or self validation)", according to which one has to decide whether or not to do with bona fide. Initially this was not considered in the order of precedence but Manu and Yājñavalkya considered it as last one.

If anyone of them contradicts the preceding one, then it is disqualified as an authority to judge. There is a well known Indian saying that Smṛti follows Śruti. So it was considered that in order to establish any Theistic Philosophical theory (Astika Siddhanta) one ought not contradict Śruti (Vedas).

Adi Sankara has chosen three standards, called Prasthānatrayī, literally, three points of departure (three standards). Later these were referred to as the three canonical texts of reference ofHindu philosophy by other Vedanta schools.

They are:

1. The Upanishads, known as Upadesha prasthāna (injunctive texts), (part of Śruti)
2. The Bhagavad Gita, known as Sādhana prasthāna (practical text), (part of Smṛti)
3. The Brahma Sutras, known as Nyāya prasthāna or Yukti prasthana (part of darśana of Uttarā Mīmāṃsā)

The Upanishads consist of twelve or thirteen major texts, with many minor texts. The Bhagavad Gītā is part of the Mahabhārata. The Brahma Sūtras (also known as the Vedānta Sūtras), systematise the doctrines taught in the Upanishads and the Gītā.

Sankara Bhagavadpāda has written Bhāshyas (commentaries) on the Prasthānatrayī. These texts are thus considered to be the basic texts of the Advaita tradition.

Additionally there are four Siddhi-grathas that are taught in the Advaita-parampara, after study of the Prasthana-trayi:

1. Brahmasiddhi by Mandana Mishra (750-850),
2. Naishkarmasiddhi by Sureswara (8th century, disciple of Sankara),
3. Ishtasiddhi by Vimuktananda (1200),
4. Advaita Siddhi, written by Madhusudana Saraswati - 1565-1665.