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The theory of 鈥�尘腻测补鈥� is an important aspect of 艢补峁卥补谤补鈥檚 philosophy. The conception of 尘腻测补 has a significant place in Vedantic view. The word 尘腻测补 appears in the 鈥�叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲鈥� as a reference from the 峁欢惫别诲补. The 鈥�Pra艣na 鲍辫补苍颈峁�a诲鈥� maintains that to attain Brahman world one should not possess trickery (尘腻测补). Again 鈥�艢惫别迟补艣惫补迟腻谤补 鲍辫补苍颈峁�a诲鈥� outlines that through his 尘腻测补, Brahma projected this world. He creates 尘腻测补 and the world is 尘腻测补. After the cessation from 尘腻测补 the attainment of Brahman is possible.

艢补峁卥补谤腻肠腻谤测补 says that Brahman alone is real and the world is unreal, and Brahman is the causes for the origin, sustenance and dissolution of the world. According to him the relation between Brahman and the world is indefinable, anirvacan墨ya. He says that the world resides in Brahman like the illusion of a snake in the rope. M膩ya is our persistent tendency which regard appearance as reality.^[1] It is our ignorance (补惫颈诲测腻) that cannot distinguish difference between appearance and reality. Ignorance is the foundation of 尘腻测补. According to 膩ha峁卥ara, 尘腻测补 is beginningless, endless, unthinkable and inexpressible.

Advaita Vedanta maintains that Brahman is the only reality, hence it is said that 尘腻测补 is the power that conceals the absolute Brahman under name and form. Therefore Brahman becomes 莫艣惫补谤补 with reference to empirical standpoint. M膩ya has the power of concealing things, it projects the unreal as real and vice versa. Since 尘腻测补 is thus deceptive in character, it is called 补惫颈诲测腻 (ignorance) or false knowledge. 艢补峁卥补谤腻肠腻谤测补 and other Advaita Vedantins speak of 尘腻测补 and avidya interchangeably. Avidy膩 is regarded as prior to 尘腻测补, because 尘腻测补 pre-supposes 补惫颈诲测腻 (ignorance). This also means that 尘腻测补 disappears when avidya is destroyed by the knowledge of Brahman.

The Vedanta passages assert that Brahman alone is real and unchanging, while the world of multiplicity, plurality name and form is changing. Brahman is the underline power and ground of all existence and the world. The world of our senses and intellect is merely a world of names and forms having no reality apart from Brahman, just as different objects made of clay are not permanent but only the substance, clay is real and permanent. According to 艢补峁卥补谤腻肠腻谤测补 the world of phenomena with plurality, name and form is the product of ignorance (补惫颈诲测腻). The external world, phenomenal world is unknowable, hence concluded as illusion (尘腻测补) the whole world is an illusion and will continue throughout once own life unless man becomes aware of the truth by perfect knowledge. It is just as the illusion of a snake in rope, or the illusion of aman while walking in a dark night, where there is only a treetrunk, or the illusion of water in a mirage which one can refute by closer observation. A magician creates magic, throws a rope in to the sky and climbs it, and the magician is unaffected by the magic. Similiarly Brahman projects this world and is unaffected by it. The world of appearance is the realm of illusion, depends on ignorance.

In 叠丑补驳补惫补迟辫腻诲腻产丑测耻诲补测补, 尝补办峁�m补峁嘺 S奴rin gives a description of the relation between the Karma and 闯帽腻苍补 portions of the Veda. 闯帽腻苍补 or knowledge is supreme, it is truth. The karma is always secondary, concerned with the world and illusory. Brahman is truth.

Brahman is the ultimate truth and the world is illusion. The world is unreal like a serpant in a rope. Brahman is bliss eternal, without a rival and all alone. Liberation is caused by its knowledge and all actions are conducive to felicitate the dawning of that knowledge. It has no hand in securing liberation which is the effect of that knowledge. The friction of logs brings out sparks of fire, but the buring is not caused by the log but by the fire.

Likewise, one鈥檚 self churned by unattached action may bring out valuable knowledge that feeds the soul with immortality this is the relation between 笔奴谤惫补尘墨尘腻峁僺补 (碍补谤尘补办腻峁囜笉补) and 鲍迟迟补谤补尘墨尘腻峁僺补 (闯帽腻苍补k膩峁囜笉a) of the Vedas.

brahma 蝉补迟测补峁� jaganmithy膩 bh膩t墨da峁� rajjusarpavat || 32 ||
rajjuj帽膩ne yath膩 sarpabhr膩nti岣� sadyo nirvartate |
tathaiva brahmavij帽膩n膩dvaita峁� tatraiva l墨yate || 33 |
saj膩t墨yavij膩t墨yasvagat膩khyabhid膩tigam |
akha峁囜笉aikarasa峁� brahma saccid膩nandavigraham || 34 ||
迟补箩箩帽腻苍别苍补颈惫补 尘耻办迟颈岣� sy膩tkarma tvasyopak膩ram |
箩帽腻苍补蝉测辞迟辫补迟迟补测别 苍腻蝉测补 phale mok峁�e man膩gapi || 35 ||
ara峁噀rmanthana峁� vahnerutpatt膩vupak膩ram |
notpannasya phale'pyasya d膩h膩dau ca yath膩 tath膩 || 36 ||
办补谤尘补峁嚹� sa峁僺k峁泃膩tm膩'tha j帽膩nen膩m峁泃ama艣nute |
eva峁� p奴rvottar墨bh膩vasa峁僢amdha岣� k膩峁囜笉ayordvayo岣� || 37 ||^[2]

Brahman the Existence-Consciousness-Bliss-Absolute is the one ultimate Truth. It is He who appears as the entire world of multiplicity owing to dense ignorance just as a rope appears snake. Just as when the illusion is dispelled snake is sublated by and dissolved into, its substractum, the rope, so also, when ignorance is erased, the whole world is sublated and dissolved into its substractum, Brahman, which is the same as one鈥檚 膧迟尘补苍.

艢补峁卥补谤补 tries to reconcile and understand the trancendance of God, which are taught by 鲍辫补苍颈峁�a诲s. According to him the world, so long as it appears, is in God the only reality. Just as the snake conjured out of the rope is nowwhere also exist in the rope. Here God is not really touched by the imperfections of the world just as the rope is not effected by the illusory characters of the snake. Brahman from he higher or transcendental point of view (p膩ram膩rthikad峁涐梗峁璱) can not be described by qualities which real to the world. Brahman in this aspect is devoid of all distinctions, external as well internal (saj膩t墨ya, vij膩t墨ya and svagata bhedas).^[3] According to 艢补峁卥补谤补 Brahman, in the absolutely trancendents aspect, cannot be described to all and it is therefore, called indeterminate or characterless or 苍颈谤驳耻峁嘺. The description of Brahman even as infinite, real, consciousness, through more accurate than accidental description can not directly convey the idea of Brahma. It only serves to direct the mind towards Brahman by denying its finiteless, unreality and unconsciousness.

Footnotes and references:

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[1]:

George Victor, Life and Teachings of Adi Sankaracharya, New Delhi: D.K. Printworld (P) Ltd, 2002, p.122

[2]:

尝补办峁�m补峁嘺 S奴rin, 叠丑补驳补惫补迟辫腻诲腻产丑测耻诲补测补, VI. 32-37

[3]:

Ibid., IV. 34