APPENDIX

CARDINAL TENETS OF SANKARA'S VEDANTA

Here is a brief summary of the salient features

of SaIikara's Vedanta as described in the previOll;s pages
of this booklet. Failure to appreciate the cardinal prin-
ciples of this system has resulted in many glaring mis-
conceptions, some of which are noted below.Those that
seek to know more about this subject, should apply
themselves to a serious study of SaIikara?s Bhashyas on
the three branches of study, Prasthdnas as they are
collectively called - the Upanishads, the Bhagavadgita
and the Brahma-Siitras with the aid of a competent
teacher.
1. Brahman is the reality of the universe, which can
be known only through the Upanishads. It is the Self-
luminous Witness (sdkshin), the very Self of us all.
There is no pram(1)a or means of right knowledge,
which can reveal it; nor is any pram(1)a needed to prove
its existence either.
Persons unable to understand this truth have conceived
the theory of .Atma-Siikshiitkiira (Self-realization) for which they
imagine that practices like the repetition of the Mahaviikyas (texts
like 'Tat-twam-asi'- That thou art), laya-chintana (merging the ob-
jective 'Yorld in Brahman by means of meditation) or the practice
of Piitafi.jala y6ga, are necessary.
2. The Vedanta-Sastra is not a pram(1)a directly
revealing the nature of Brahman. It is called 'Pram(1)a'
simply because it dispels avidya (ignorance) of Brah-
man. I.t is called the 'FINAL MEANS' (antya prama:t;ta)
because it shows how the distinction of pram(1)a and
80 Salient Features of SaIikara's Vedanta

prameya (means and object of knowledge) accepted in

common parlance, is really due to avidytt. That is to say,
there cannot be any trace of pramaI)a and prameya after
the knowledge of Vedanta has dawned.
Some who have not understood this principle believe
that the N on- duality taught in the Vedanta texts is a matter of faith,
others resort to the strange course of interpreting Vedantic texts
according to their own preconceived theory and asserting that their
theory is correct because it is based upon those texts. A few more
teach that there are both positive and negative texts revealing the
nature of Atman, while there are others who hold that the positive
( affirmative) texts are more authoritative than the negative ones.
3. Avidya is an innate, beginningless misconception
due to a mental superimposition of the real and the
un-real, the Self and the non-self as well as their proper-
ties on each other. This avidytt is known through intui-
tion. This superimposition is the primus of all notions of
the distinctions of pramCltr, pramttlJa and prameya
(knower, means of knowledge and the object of
knowledge). Vidytt or true knowledge consists in dis-
criminating and determining the true nature of the self
and the not-self with the aid of the Sastra.
It is evident that those who proceed to prove avidya by
means of reason or prama1)as (valid sources of knowledge) or the
authority of the Sastra are resorting to an obviously erroneous
procedure, since the very notion of 'knower' is due to avidya. Avidya
common life ignorance, doubt or misconception of objects and
vidya (true knowledge)that dispels it, are both in the sphere of
avidya par excellence. Strictly speaking, even the distinction of
avidya and vidya relative to Atman is a hypothetical notion allowed
by Vedantins as a concession to the popular mind, just as a device
for explaining the highest truth. The final position is that the Reality
or Atman transcends both vidya and avidya.
Failure to realize this truth, has given rise to the imper-
 APPENDIX 81

missible demand for the cause of avidya. The topsyturvy process of

offering perception, inference, presumption or the Sruti as
pranuil)as in evidence of avidya, has been in vogue just because of
this failure. Curious problems have cropped up regarding the locus
of avidya as well as the number of avidyas. 'Does it reside in the
individual soul or Brahman? Is there a single avidya or are there as
manyavidyas as there are individual souls? Would universal libera-
tion ensue when the avidya of a single jiva is destroyed? ' And so
on!
For a detailed discussion of this subject,
readers are referred to my 'Vedanta-Prakriaya-
Pratyabhijfia' 'a Sanskrit work, where the only com-
prehensive method of Vedanta has been explained at
length. The English Introduction to this book has been
separately published by the Adhyatma Prakasha
Karyalaya under the title 'How to Recognize the Method
of Vedanta'.
4. Vedantic texts purport to teach Atman alone as
an entity; that is to say. they negate what are not really
His properties, and culminate in revealing the self-
established Atman. There would remain nothing more
to be done after realizing the import of the texts.
Various strange beliefs prevail among those that are not
aware of this open secret. Some imagine that the Vedantic text only
yields an indirect knowledge of Atman, and that hence the repealed
practice of the knowledge of the Mahavakya, or the merging of the
world of multiplicity in Alman by means of meditation or the
meditation on the qualityless Brahman or the practice of Fatanjaia
Yoga, or else continued mental repetition of Fra1)ava (the syllable
Aum) etc. is required.
5. Atman is an ineffable entity. He cannot be
expressed by words or sentences; for no genus, quality,
action or any other specific feature pertains to Him. He
is devoid of all distinctions and can never be objec-
tified.
82 Salient Features of Sankara's Vedanta

Some who cannot understand this, think that negative

propositions are incapable of giving rise to the knowledge of the
form'l am Brahman' just because they end in merely negating the
superimposed attributes. One cannot completely get rid of the
ignorance of the rope merely by the knowledge that it is not a snake.
Hence, they argue, negative texts can never remove avidya without
a residuum. Some are even of the opinion that negative texts can
only repeat what positive texts directly disclose and are hence no
pramaf)as at all!
6. Sravana (study of sacred revelation), Manana
(reflective thinking) and Nididhyasana (concentrated
contemplation), are all means for realizing Atman.
Highly developed souls, however, who can immediately
grasp the true meaning of the Vedic teaching, do not
stand in need of any additional effort.
Not taking this principle into account is responsible for
the divergence of opinion among commentators of Sankara-
Bhashya about the relation ofSravaf)a and Nididhyasana. Of these,
some aver that Sravaf)a is the principal means and the other two are
only ancillary to it; while others insist that nididhyasana is the one
means to direct realization and without it mere Sraval}.a would be
of no avail.
7. Sravana and the other means are enjoined only
IIIso far as they turn the seeker inwards and direct him
to stay his mind on Atman, but the resultant knowledge
is no object of any injunction. .
Those who cannot distinguish between the' effort re-
quired for SravDf)a &c. and the resultant knowledge in each case,
have made it a matter for controversy whether or not 'srOtavyah' and
similar texts constitute true injunctions. Some of them maintain that
these are all injunctions while others insist that they are seemingly
injunctions in form but are really statements of fact. Some even
think that they are merely eulogistic statements.
8. Manana refers to the type of reasoning suggested
 APPENDIX 83

by the Sruti itself conducive to experience. Hence the

term 'experience' here should be understood to mean
the supersensuous intuition which results from our en-
quiry which takes in one sweep the whole field possible
of whatever is knowable.
From this the reader has to understand that use might
be made of ordinary reasoning also in so far as it is conformable to
the reasoning suggested by the Sruti. Advaitins do try to disclose
the hollowness of other systems according to the course of reason-
ing accepted by themselves. B utAdvaita itself cannot be established
by means of pure logical ratiocination. People who are not aware of
this fact, often try to apply speculation or inferences based upon
partial experiences to Vedanta also. Others condemn all reasoning
and affir-ll that reasoning is of no use in matters taught by the Sruti.
So they interpret Sruti according to their own predilection and
place their own convictions before seekers as the final Vedantic
truth.
9. Nididhyasana is that kind of spiritual discipline
by means of which one concentrates one's mind on the
subtle principle, Atman. At the end of this discipline,
one becomes conscious of the fact that the mind itself is
a superimposition on Atman. Then the mind becomes
no mind, that is to say, it is realized essentially as Atman
himself.
Many confound Nididhytisana with 'Uptisanti' and
believe it to be a sort of spiritual"imagination. It is this confusion
that prompts some to believe that Nididihytisana must end in
'trances', Savika/pa and Nirvika/pa (with and without consciousness
of distinctions).
10. Examination of the three avasthas, is a special
kind of reasoning suggested in the Sruti itself. It is the
nature of Atman only that has to be taken into account
in this method. The whole of the world has to be
regarded as the conditioning associate (upadhi) of
84 Salient Features of SaIikara's Vedanta

Atman. Each state is to be evaluated from its own

standpoint. This mode of reasoning comprehends the
whole of human experience, inasmuch as there is no
knowable not included in the three states.
PeQple who cannot rise to this way of thinking, mistaken-
ly suppose that the method of states (avasthas) is an examination of
the states rather than that of Atman to whom the states attach
themselves. They argue that there is a fourth state called the Tunya
which is often identified with the trance of Nirvika/pa Samadhi.
They largely use the memory of dream and sound sleep for deter-
mining the nature of these two states.
11. Each of the three states is a full manifestation
of Reality. Those who are capable of conceiving this
fact, can attain the knowledge of Atman even through
the determination of the true nature of the Self in any
one individual state.
Sensuous perception, mental awareness and receding to
the undifferentiated nature of the Self erasing any of these modes
of conscionsness, may respectively be equated to the three modes
conditioning Viswa, Taijasa and Priijfia. ~his method has been
pointed out in the first chapter of Gaur)apiida's Kdrikas. Thus
looked at, the Witnessing Principle itself becomes the Tunya Self.
Aspirants after truth sufficiently developed in reflection, can con-
vince themselves that all objective not-selfis really a super-imposi-
tion on the Witness of the waking state. The entire objective not -Self
in the state is pervaded by the" Witnessing Consciousness and is
ultimately identical with it. Similarly with the two other states.
12. Following in the wake of the method of
avasthds, it is quite possible to look upon each of the five
sheaths (the Panca-kosas of the Taittiriya) as com-
prehending the entire objective not-Self and merge the
kosas successively each in.the next interior pervading
sheath until at last we come to the copclusion that all
else is superimposed on the Witnessing Principle which
 APPENDIX 85

is calleq Ananda(infinite bliss), the real ground of all

the phenomenal world.
Failure to understand that the avasthas are independent
expressions of the same Reality, has led some thinkers to imagine
that there is a residue of positive ignorance in sleep, which serves
as the seed of the waking world. Ignorance of this fact, has also
induced some to assume that the Anandamaya kosa, the principle
of enjoyment of fruits of actions which really can exist in waking
only, continues to persist potentially in sleep.
13. . Atman is eternally unborn and without a
second. Srutis teach that the world has proceeded from
Atman. It is only as a device for gradually leading
seekers of intermediate and lowest grades of intellect
to the realisation of this truth. The statement that the
world is born of Atman simply means that it is a super-
imposition on Atman.
Those that cannot get mental hold of this secret, various-
ly posit that Atman and positive avidya (or maya) are both the cause
of the world or that Atman'is the efficient cause while avidya (or
maya) is the material cause of it.
14. While the duties devolving upon Varnas and
Ashramas (castes and stations -of life) do lead to
knowledge, they are not universally indispensable.
Sarna, dama (Self-control and control of senses) and the
like, however, are absolutely necessary as being in-
timate disciplinary acts enabling one to become intro-
vert. Since knowledge has to end in a result to be
experienced here and now, all those who are not ex-
pressly prohibited in the Srutis, may be assumed to be
entitled to a study of the Vedantas. Sudras and others
may enter upon the study of Vedanta through the Itihasa
and Pur(1)as.
Some ignorant people insist that women and Sudras are
strictly outside the pale of Vedantic knowledge; and there are some
86 Salient Features of Sailkara's Vedanta

who hold that knowledge is impossible for anyone in this age of kali
since all kannas enjoined in the Stistras have slackened off in
practice!
15. Karmas performed in a previous birth may also
serve as means to knowledge in the present life. The
only duty for Sannyasins is unremitting devotion to
knowledge. Paramaharhsa Sannya.sa only means the
renouncing of eshavatraya (the three kinds of desires
pertaining to the three worlds).
Those who are not in touch with this truth, argue that
householders can never hope to get knowledge of Atman, since they
are not entitled to SravalJa. Others again insist that even
paramahamsas have duties incumbent on their stage of life, over
and above SravalJa and the like sadhanas obligatory for them.
16. Sravana and other means may not give true
knowledge invariably in this life. Knowledge may come
in a subsequent life, if there be any obstacle for its
immediate birth. Spiritual freedom, however, is the im-
mediate consequence of the knowledge of Atman.
The mistaken notion that all who have studied Vedanta
are Atma-lfianins and the self-stultifying postulate of residual
avidya even in a liianin, are both due to imperfect understanding of
the above-mentioned doctrines. Whether one has or has not at-
tained spiritual enlightenment, is a matter of personal intuition and .
not a subject to be settled by disputation.
17. The enlightened man becomes free simul-
taneously with his enlightenment. There is no further
state called Videha- mukti (disembodied freedom). An
enlightened man has been ever free, eternally bodiless,
from his own metaphysical standpoint.
Some who cannot rise to this level of thought con5ider
thatllvanmukti (liberation while alive) is only figurative or secon-
dary while liberation after death, is the only liberation properly so
called. Others believe that as soon as ignorance (avidya) is
 APPENDIX 87

destroyed without any residue, the body ofthe enlightened one must
drop down dead! Sankara in his Bhashya, has declared in unmistak-
able terms that when the Sruti says that a JiUi.nin is merged in
Brahman (Brahnuipyeti), it is only to intimate that he no more takes
up a new body like the COmmon run of mankind.
18. A J Danin has completely broken the shackles of
karma. That he is reaping the result of fructifying karma
(pTarabdha karma) is only a statement from the empiri-
cal standpoint.
Knowledge of Atman is the knowledge that one has ever
been the Supreme Self devoid of body and action. That an en-
lightened person is spoken of as experiencing the effects of fructify-
ing karma, is based on the apparent continua':!ce of the semblance
of the (badhitlilluvrtti body) even after it has been sublated by
knowledge of the truth, and it is only an accommodation to the
. empirical view. This may be compared to the expression 'The sky is
blue' used even by persons who know that the sky has actually no
colour whatever. An enlightened man would never look upon the
possession of a body as a real fact. Some who are not aware of the
meaning of what they are speaking, seriously insist that the fructify-
ing karmas of an enlightened soul are of three kinds- voluntary,
accidental, and due to the 'Others wish - aU of which have got to be·
exhausted by enjoyment before final liberation is reached!
19. There are no gradations in Self-knowledge. He
who has realized that he is the second less Brahman
beyond all action, means of action and results thereof,
is the only real Jfianin. Such an enlightened one has
nothing more to accomplish. .
Conceptions of gradations among Jiianins labelling
them as Brahmavids, Brahmavidvaras and Brahmavidvaristhas
(as having reached the high, higher and the highest stages of
knowledge) and also of imagining certain disciplining acts as·in-
cumbent on the Jiianin for the so-called direct realization are due
to lack of grasping the truth enunciated above.
There is one thing which is most important to
 88 Salient Features of Sailkara's Vedanta

remember for the students of SaIikara Vedanta, and that

has been the basis on which all that has been presented
in this booklet has been erected. It is common to all
schools of philosophy other than that of SaIikara to give
prominence to sensuous perception or mental cognition
in their schemes of thought. Hence it is that most of
these thinkers take Atman to be the object as well as the
subject of the notion of'!'. SaIikara has repeatedly urged
that the final aiin of Vedanta is to point out that all talk
. of JIva as the ego endowed with a body in which the
senses and the mind inhere, presupposes a primary
ignorance (avidya), and to draw our attention to the.
Witnessing Consciousness which is the real Self of us all.
That, over and above the sensuous perception and men-
tal activity, there is a source of universal experience to
be recognized as the innermost intuition, is a fact which
it is absolutely necessary to beadn mind before one can
ever hope to resolve the knots of Saitkara's dialectics.
It is our hearty prayer to Sriman Narayana that by His
grace the attention of all our readers who are real
seekers of spiritual freedom, may be drawn to this
central fact of the system.

Om Tat Sat