20 сентября, 2007
Advaita Vedanta is a sub-school of the Vedanta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy. Other major sub-schools of Vedanta are Dvaita and Visishtadvaita. Advaita (literally, non-duality) is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman). Brahman is the only truth, the world is illusion, and there is ultimately no difference between Brahman and individual self.
Towards an Advaitic Unification of Everything
God, the Supreme Reality or Brahman is the One, the whole and the only reality. Other than Brahman, everything else, including the universe, material objects and individuals, are false. Brahman is at best described as that infinite, omnipresent, omnipotent, incorporeal, impersonal, transcendent reality that is the divine ground of all Being. Brahman is often described as neti neti meaning "not this, not that" because it cannot be correctly described as this or that. It is the origin of this and that, the origin of forces, substances, all of existence, the undefined, the basis of all, unborn, the essential truth, unchanging, eternal, the absolute.
How can it be properly described as something in the material world when itself is the basis of reality? Brahman is also beyond the senses, it would be akin a blind man trying to correctly describe color. It (grammatically neutral, but exceptionally treated as masculine), though not a substance, is the basis of the material world, which in turn is its illusionary transformation. Brahman is not the effect of the world. Brahman is said to be the purest knowledge itself, and is illuminant like a source of infinite light.
Due to ignorance (avidya), the Brahman is visible as the material world and its objects. The actual Brahman is attributeless and formless. It is the Self-existent, the Absolute and the Imperishable (not generally the object of worship but rather of meditation). Brahman is actually indescribable. Also, Brahman is free from any kind of differences. It does not have any homogeneous differences because there is no second Brahman. It does not have any heterogeneous differences because there is nobody in reality existing other than Brahman. It has neither internal differences, because Brahman is itself homogeneous.