Changes

- t'''atastha lakshana''' where one may distinguish an object from the rest by mentioning its accidental attributes (temporary nature)  

- t'''atastha lakshana''' where one may distinguish an object from the rest by mentioning its accidental attributes (temporary nature)  

For example, we can describe the essential nature of a house which is present in it so long as it lasts and distinguishes it from the rest. A house may also be demarcated from the rest by the accidental qualification of a crow perching on its roof, an attribute that marks the house only for a specific time and distinguishes it from the rest for a temporary period of time. The search for reality in the Upanishads and other texts, rests on the concept and characteristics of Brahman. <ref>Mahadevan, T. M. P. (1957) ''The Philosophy of Advaita with special reference to Bharatitirtha Vidyaranya'' Madras: Ganesh & Co., Pvt. Ltd.</ref>  

For example, we can describe the essential nature of a house which is present in it so long as it lasts and distinguishes it from the rest. A house may also be demarcated from the rest by the accidental qualification of a crow perching on its roof, an attribute that marks the house only for a specific time and distinguishes it from the rest for a temporary period of time. The search for reality in the Upanishads and other texts, rests on the concept and characteristics of Brahman. <ref name=":9">Mahadevan, T. M. P. (1957) ''The Philosophy of Advaita with special reference to Bharatitirtha Vidyaranya'' Madras: Ganesh & Co., Pvt. Ltd.</ref>  

=== Right Knowledge ===

=== Right Knowledge ===

# as associated with the mental state/antahkarana (pramana) - Pramana-chaitanyam

# as associated with the mental state/antahkarana (pramana) - Pramana-chaitanyam

Perception of any external object (that is present and capable of being perceived) takes place when these three occupy the same space, by the mental state issuing through the sense organ and spreading over the object so as to assume the same form - like the water of a tank reaching a field through a channel and taking the shape of the field.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 14, 15</ref> Advaita Vedanta expounds that Brahman is the sole unchanging reality,<ref name="acdas">Das, A. C. (1952). [http://www.jstor.org/stable/1397304 Brahman and Māyā in Advaita Metaphysics]. ''Philosophy East and West'', ''2''(2), 144–154. <nowiki>https://doi.org/10.2307/1397304</nowiki></ref> it is pure being, non-dual, immutable, eternal and devoid of all attributes. , no limited individual souls nor a separate unlimited cosmic soul, rather all souls, all of existence, across all space and time, is one and the same. The universe and the soul inside each being is Brahman, and the universe and the soul outside each being is Brahman, according to Advaita Vedanta. Brahman is the origin and end of all things, material and adhyatmik. ''Brahman'' is the root source of everything that exists. He states that Brahman can neither be taught nor perceived (as an object of knowledge), but it can be learned and realized by all human beings.<ref name="Arvind Sharma 2007 pages 19-40">Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, ISBN 978-8120820272, pages 19-40, 53-58, 79-86</ref> The goal of Advaita Vedanta is to realize that one's Self (''[[Atman (Hinduism)|Atman]]'') gets obscured by ignorance and false-identification ("Avidya"). When Avidya is removed, the Atman (Soul, Self inside a person) is realized as identical with Brahman.<ref name="dx.doi.org">Anantanand Rambachan (2001), [http://dx.doi.org/10.7825/2164-6279.1250 Heirarchies in the Nature of God? Questioning The "Saguna-Nirguna" Distinction in Advaita Vedanta], Journal of Hindu-Christian Studies, Vol. 14, No. 7, pages 1-6</ref> The Brahman is not outside, separate, dual entity, the Brahman is within each person, states Advaita Vedanta school of Hinduism. ''Brahman'' is all that is eternal, unchanging and that is truly exists.<ref name="acdas" /> This view is stated in this school in many different forms, such as "''Ekam sat''" ("Truth is one"), and all is ''Brahman''.

Perception of any external object (that is present and capable of being perceived) takes place when these three occupy the same space, by the mental state issuing through the sense organ and spreading over the object so as to assume the same form - like the water of a tank reaching a field through a channel and taking the shape of the field.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 14, 15</ref> Advaita Vedanta expounds the qualities or attributes of Brahman as follows.<ref name="acdas">Das, A. C. (1952). [http://www.jstor.org/stable/1397304 Brahman and Māyā in Advaita Metaphysics]. ''Philosophy East and West'', ''2''(2), 144–154. <nowiki>https://doi.org/10.2307/1397304</nowiki></ref>

The universe does not simply come from Brahman, it ''is'' Brahman. According to Adi Shankara, a proponent of Advaita Vedanta, the knowledge of Brahman that shruti provides cannot be obtained in any other means besides self inquiry.<ref>Anantanand Rambachan (1994), ''The limits of scripture: Vivekananda's reinterpretation of the Vedas.'' University of Hawaii Press, pages 125, 124</ref> In Advaita Vedanta, nirguna Brahman, that is the Brahman without attributes, is held to be the ultimate and sole reality.<ref name="acdas" /> Consciousness is not a property of Brahman but its very nature.  

# Brahman is the origin and end of all things, material and beyond.

# ''Brahman'' is the root source of everything that exists, both material and instrumental cause of this creation.  

# It can neither be taught nor perceived (as an object of knowledge), but it can be learned and realized by all human beings.

# The knowledge of Brahman that [[Shruti (श्रुतिः)|shruti]] provides cannot be obtained in any other means besides self inquiry.

# Brahman is Sat-chit-ananda (Tait. Upan. 2.1.1) or existence, knowledge and bliss. Thus, Consciousness is not a property of Brahman but its very nature.

 

The goal of Advaita Vedanta is to realize that one's Self ([[Jiva (जीवः)|Jiva]] or ''[[Atman (आत्मन्)|Atman]]'') gets obscured by ignorance and false-identification termed Avidya or [[Maya (माया)|Maya]]. When the veil of Avidya is removed, the Atman is realized as identical with Brahman. This view is stated in this school in many different forms, such as "''Ekam sat''" ("Truth is one"), and "sarvam khavidam brahma" all is ''Brahman''.  Summarizing the major tenets of Advaita Vedanta <ref name=":3" /><ref name=":9" /><ref>https://www.egyankosh.ac.in/bitstream/123456789/63552/4/Unit-4.pdf</ref>

 

# The bondage, according to Advaita, is the result of ‘Avidya’, or ignorance, a universal human problem. It  emphasizes that the self (atman) is never bound, and is eternally liberated.

# Bondage is universal to all beings and continues as long as the Avidya or ignorance persists.

# Avidya exists because it leads to a notion of apparent separation (bheda) where none exist. 

# Avidya or ignorance can only be overcome by acquiring ‘vidya’ or 'jnana', that is the knowledge. It is acquired by knowing at the deep psychological levels that individual distinctions are false, especially the distinction between the knower and the known.

# The same real self, is not different from the ultimate universal principle, the Brahman. If the ‘Brahman’ was conceived as an object of self-awareness, then it would involve a subject-object relation, which is at the base of “avidya”, that is ignorance. 

# Pure consciousness is experienced during deep sleep. Since we awake refreshed, it is inferred that the true consciousness is also ultimate bliss.  

====Vishishtadvaita====

====Vishishtadvaita====