I meditate on Your pure lotus feet in my heart | O Preceptor Shankara, be my refuge. Advaita Vedanta is a Sanksrit name for the philosophy of non-duality. Therefore the knowledge of Advaita Vedanta is not understood correctly. Advaita teaches one to be a witness of karma. To further understand and gian clarity, let us take a famous example of clouds veiling (covering) Sun. AhamkAra can be split into two words 'aham' and 'kara', aham means 'I' and kara means 'doer'. After the object of observation has merged into observer only pure consciousness remains. As a teacher, I realized that there is room for an easier version of Advaita Vedanta. and Linguists having hidden agenda to destroy our culture and our Subtle points for sincere advaita meditators. Snake was super imposed upon Rope by false perception. of them even go on to say that Adi Shankara was a demon who walked on After repeatedly entering into. this humble attempt bring inner peace to Fellow Advaitins and other Covers each verse in thorough detail with proper Sanskrit terminology. Advaita Vedanta A non-duality forum offering Direct Path and Nisargan considerations in simple language in order to address the actual roots of the Ultimate Sickness and to allow for natural abidance thereafter. Since mAyA has no independent existence, but a relative existence, hence it has to be defined in relation with something else, be it Brahman, Ishvara (Saguna Brahman) or this world. It's an attempt to give correct picture and leave it's, to the reader. For e.g. Reality is everything (including words), right now. Pure mind is better word to avoid this confusion. Hence, we can say that, jIva tries to avoid dukha (. It belongs to the forth Ashrama - sanyAsa Ashram. Brahman. But mithyA is in-between. Sri Ramakrishna says a Jnani is like a wooden log upon which 2-3 people can hold on to an cross ocean of samsAra, but an avatAra is like a big raft upon which many many people can sit and cross ocean of samsAra. Three Types of vAsanA-s (वासना, Desires) and their renunciation. Advaita Vedanta - The Names. It is not defined as jiva, but is said to be not different from Brahman. that teach Advaita, we can say. What Ishvara created is a human being made up of flesh and bones. Atman is Sat-Chit-Ananda and not different from Brahman. Wilson, Jones and others to I will not elaborate much, as it may do more harm that help if wrongly understood. This section attempts to correctly project Advaita. Hence jIva lives in his own world. I am On Thy Faultless Feet I Meditate In My Heart. consciousness is Brahman (consciousness is everything, awareness is the key, as it helps one separate oneself 'I' from which is not Self), After Steadying oneself in this state 'I am Brahman', one sees that, i.e. I do not know english name) constantly thinks of bhamri that it will 4. jiva is real adn ternal. By the word TAntrika, we at once are reminded of black magic, voodoo, sex, etc. We create bank balance to be ready to face adverse situation. --> In reality, rope never existed. Other philosophies like Vaishnava mata  and Shaiva mata have blended Agama-s, which are associated with Temple worship. Bhagavan in Gita says, 'all vAsanA-s (वासना) are in our mind (सर्वान्‌ पार्थो मनोगताम्‌ , sarvAn pArtho manogatAm). VyavahAra means day-to-day affairs. Creation of Ishvara is called as Ishvara SrUShTI (ईश्वर सृष्टि) i.e. But in reality, we know that Sun can never be veiled by Clouds. off layers of onion, what is left is emptyness, just you. 'Truth is one'. By abiding in SELF (Atman) effortlessly one becomes free from cycle of birth and death. Hence mAyA is called as eka deSiya (confined to only one region). Fulfilling of desires makes us craves more. For sake of understanding, to explain non-advaitins, we can say 'I is Brahman' as this will remove. Advaita asks one to raise from Sharira bhava (शरीर भाव) to Jiva bhava (जीव भाव) to Atma Bhava (आत्म भाव). This can be seen in Vivek Chudamani and in Gita. 2.7 It is not possible for many to hear about it (Brahman) and even having heard many do not understand. To encourage a disciple or devotee in any one of the marg - karma or bhakti, their glories are sung, so that mind accepts it easily and devotee practices it wholeheartedly. This Who is the one who describes Jiva? Kindly note that the observer himself is not negated, only object of observation is negated. There are many mahAvAkya-s. bhūtabhṛnna ca bhūtasthō mamātmā bhūtabhāvanaḥ..9.5.. 9.5 Nor do beings exist in Me (in reality); behold My divine Yoga, supporting all beings, but not dwelling in them, is My Self, the efficient cause of beings. This is the reason why one should qualify for receiving Jnana, else it is disaster waiting to happen. Shiva Gita and other lesser known Gitas) and shrutis (major and minor To simplify things, we can say that  - Theories of Creation, Brahman getting deluded, Jiva making efforts for Self Realization and attaining moksha, all are true from the standpoint of empirical truth (vyavahArika satya) only. In other words snake was not real, else the traces of snakes should be left after the snake vanishes. 'Atman is Brahman' i.e. Snake does not exist but is super imposed on rope. Making mind introvert (अन्तर्मुखी) and developing dispassion is done in two ways, 1. VairAgya (वैराग्य) is defined as having dispassion in worldly activities, worldly objects and in person. Hence Atman is called as Jnana-svarupa (, of nature of giving knowledge). They incorrectly say that Avaita is maayaavaad, though it is brahmavaad (niraakaara and vivarta and ajaata vaad). Other non-dual thiest schools of Vedanta say that, 1. Only ajnana (अज्ञान, ignorance) can be removed. It explains 2.8 This principle (Brahman) is not understood by pondering in different ways or being taught by one of low ability. do karma necessary for survival. From these upanishads, 1 sloka or half sloka is selected as mahAvAkyA, which describes jiva-brahma-aikya. You are truly resolved in your desire. Based on Swami Paramarthananda, Chinmaya and Dayananda (Arsha Vidya). One lady can be a daughter, sister, wife and mother to different person. But detachment does not happen in a day. i.e. Later as sAdhaka (साधक) progresses, he/she finds it easier to accept that this world, which is created from mAyA (माया), is nothing but an illusion. This world is nothing but adobe of sorrows, 5. Hence avidyA is called as root cause of bondage. A vedantin does not consider himself different from the God / Atman / Brahman. Brahman alone is reality. Such a person is called as Jivan-mukta which roughly means to be free while residing in body. This world is of destructive nature it is not real or say truth in the language of vedAnta. What is wrong is to search outside in objects and persons, while it is inside us. Brahman. given prime importance. Note that here JIva and Atman are used, While Jiva stands for Individual Soul, Atman simply means 'I' or 'Self'. The In other words consciousness has the quality or nature of giving knowledge. If you say that - this is a rose flower. aking (जाग्रत), dream (स्वप्न), deep sleep (सुषुप्ति) and the fourth is turiyA (तुरीय), which is beyond three states. refer v268-272 and 273-276. verse 268 says It says, vAsanAtAnava.m tat muktim meaning, renunciation of vAsanA (desires) is liberation. It should be studied along with the commentary of Shankaracharya for a deep and comprehensive understanding of Advaita (Non-Dual) Vedanta. 20. It can be concluded that the attachment of body and the feeling that 'I' am body is the one that produces bondage. It is of easy comprehension only when instructed by another. Brahma-bhAvanA (ब्रह्म भावना)- Keep mind occupied with thoughts of Brahman. An avatAra can give moksha to many more people as compared to a Jnani. No of madhyAma adhikAri. Arise, awake from the slumber of Avidya, ignorance; Realize that Atman having approached the exalted teachers; the path is indeed difficult to cross and hard to tread,like the sharp edge of a razor. Maya is not independent, but is dependent upon Brahman. result of karma to God. Sign in|Recent Site Activity|Report Abuse|Print Page|Powered By Google Sites, If you wish to add or share your knowledge about Advaita in positive way, then please, Copying / giving Credit is Left to you :), A special page has been dedicated to understand a Brahman is beyond 3 guna-s (त्रिगुणातीत), time, space, mAyA (माया), and 5 senses. References cited by Adi Shankara in his Bhashya on Vishnu Sahasranama. Enlightenment through Understanding Western spirituality in the last one hundred and fifty years has seen many expressions of the impulse to experience and know something ‘higher’ - from the late Victorian New Thought movements through the recent New Age with its plethora of quasi-spiritual subcultures. It also lists authentic shastras with citations of them in works of traditional acharyas. In this sense, advaita and truely the only school which supports the truth proclaimed by vedas i.e. East India Company wanted to rule India. in braAhmi sthiti, nirvikalpa samAdhi, mAyA is non-existent. The great e.g. Liberation does not come after one leaves physical body. only a fragment. Never was the time when Sun never stopped shining. our deva bhASa sanskrit and tried to create Pro-Indo-Euro Language as Moksha – liberation through knowledge of Brahman. From meditation POV, mithyAtva of this world helps us a lot. As explained, the definition of anitya (. Tatva Bodh (तत्व बोध) defines basic concepts and terms used in advaita (अद्वैत). As the name suggests, this page is dedicated to explaining Siva-viShNu abheda in SAStra-s. Advaitins sAdhaka falling in this category will find it difficult to accept that this world is mithyA. shock. likes some objects or person and dislikes other object or person, or may remain neutral. and Adi Shanakracharya ji. Out of 220, 108 are supposed are mentioned in MuktikA upanishad. of coin' of certain concepts which are generally taken to [obviously] devotion. Advaita also teaches that everything else that Jnana (ज्ञान) cannot be given as one is already Brahman (ब्रह्म). it is not present in all states and hence cannot be real. The viveka of nitya -anitya is given by Shri Adi Shankaracharya out of compassion for sAdhaka-s who cannot digest the truth that this world is an illusion. Be Thou My Refuge O preceptor, Sankara. 3. lokeShNA: expectation from people to give you respect. Kashmir Shaivism believes that Women can achieve para-bhairava state more quickly and easily then men. Advaita does not end with Brahma satya, jagat mithyA. From a site visitor: “I thought Advaita Vedanta was a philosophical path or maybe a spiritual movement. After negating what is, One concludes that 'I' i.e. support his claims in exposing so-called western scholar, Indologists One is free from jiva bhAva (जीवभाव) when one dis-associates itself or 'I' from 5 senses, 5 bodies (कोश, sheaths or kosha-s), mind, intellect and ego. They say that Sun which does not do any work but under it's influence we find transformations like water vapourizing into steam, plants growing, etc. jiva-brahma aikya meaning jiva (Atman) and brahman are one. Hence bhogya padArtha. Mithya (मिथ्या)= the one which is not there, but it is experienced. Yet we experienced Sun getting veiled. Advaita requires 4 qualities, which are considered pre-requisites, since vedanta belongs to the 4th ashram. These type of adhikAri-s are very rare. Vedas, Brahman (ब्रह्म) is real, the universe is mithya (मिथ्या), it cannot be categorized as four sadhans (qualities) are necessary / required for one to progress in advaita. relative reality, mAyA is real. Shastras have their own limitation. Atman (आत्मा) is Sat-Chit-Ananda (सच्चिदानन्द) and not different from Brahman (ब्रह्म). Arjuna (अर्जुन) is an e.g. Rope was never inside snake and snake was not inside rope. There is no other way than being taught by one of unparalleled ability and it transcends all arguments and is subtlest of subtle. They are not applicable to Self Realized saint, who has already removed ignorance and entered into non-dual state. Sacchidanandendra Saraswati, it is the only consistent method of There is peace. Ishwara or Bhagavan as equal. Here people wrongly interpret  the word nirguNa (attributeless) as sunya (zero) or void or blank. Some Suppose you enter into a dark room and suddenly see a snake, your natural or spontaneous reaction will be to either run away or to grab it for food or for earning. Consciousness Am I, Awareness Am I. Hence Brahman due to it's mAyA (माया) appears as this world. word Yes, gives me pain. Snake was where ever there was rope, but not beyond it. one which is created by mAyA, by being a witness. To have dispassion one needs to decrease the importance of world, it's objects and person. one clearly sees this world and does not see Brahman. अ+anya = अ+अन्य = अनन्य. So when it wants to move from one branch to another, The bhAva of possession is jIva-s creation. Upon realizing the absolute truth, one realizes that Brahman was always Brahman and was never deluded. Hence the first step is to make the mind pure by freeing it of attachments from this worldly objects and surrendering to Brahman. तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय।।9.6।।. of nature of light). विदिताखिलशास्त्रसुधाजलधे   महितोपनिषत्  कथितार्थनिधे, हृदये  कलये विमलं चरणं भव  शंकर  देशिक  मे  शरणम्. in state of Atma- Jnana, samsAra (संसार) is negated. After collecting references from shastras I feel it is an purANa-s are authentic. Hence Advaita is said to be pUrNa vedic dharma or pUrNa vedic sampradAya. Explanatory Texts knowledge and ignorance. Other than Adi Shankara, his disciples and successors have also created some prakaraNa grantha-s and written commentaries (bashya-s, भाष्य) and annotations (vArttika, वार्त्तिक). let there be seekers like you! A mumukshu, the one who wants mukti (liberation)  must renounce all these desires and wishes and only think of brahman. This part tries to understand the Kashmir Shaivism, a beautiful philosophy, is said to blend all Shaiva Mata into one. What is Advaita Vedanta? This can be done by not giving them importance. In this page, we have presented musings which represent 'other side Hence this falls in the category of mithyA. This is called as jIva SrUShTI (जीव सृष्टि). 16. Guru AshTavakra muni (अष्टावक्र मुनि) answered his questions in first chapter. Hence we can say that, Sun (Brahman) is veiled by ignorance (clouds). It is called vaad-vivaad is my humble prayer. In the same way, if we remove avidyA mAyA, what remains is Brahman. Name and form are interconnected. Actually, by making an effort to comprehend it, you are … This witness is nothing but consciousness and it is experienced to be infinite and not as a point of light within a specific physical location e.g. Ishvara SrUShTI does not cause bondage. and moha (मोह, attachment) thereby making is certain for rebirth and getting trapped in the cycle of birth and death. In the same way if I am the one who is experiencing myself as Jiva, then the witness of Jiva-bhava (जीवभाव) is the one who is 'I' and not the Jiva itself. Technically Jiva (जीव) is not different than Shiva (Brahman, शिव, ब्रह्म). When this 'I' associates with Brahman, it becomes Brahman (in dual tone we can say, it experiences itself as brahman), After entering into nirvikalp samAdhi (निर्विकल्प समाधि), mind becomes dormant and goes to sleep. One can detach in various ways. This truth is within mind. mAyA is only experienced in waking and dream state, but not is deep sleep and turiyA. After the clouds move on or are removed from our vision, Sun appears again and we can say that Sun (brahman) is found again. Common thing about all vedantic schools is that there is one supreme reality. Jnana (the higher knowledge) is the embodiment of the Paramatma (the Oversoul). Even if one person would speak the above statement from heart, my humble attempt will be fulfilled. nitya means SASvat (शाश्वत) meaning eternal, permanent. The culprit is the expectation of a desired result from karma (कर्म फल आसक्ति). a +anya = ananya, not+different = not-different). Hence there are three type of Shrutis (upanishads) - Bheda shruti (भेद श्रुति), ghaTaka shruti (घटक श्रुति) and a-bheda shruti (अभेद श्रुति). This one correctly practising Advaita, as taught by Adi Shankaracharya and Every sincere seeker practices his / her path with full faith and Though it is unreal, it appears to be real. From the standpoint of reality i.e. Translate to my Language! Understanding Advaita Vedanta in Daily Life Sri Sathya Sai at the Prasanthi Nilayam Campus Hostel: Without getting rid of ignorance, awareness of the Supreme cannot be experienced. You switch on the light and immediately (without any delay), you see that it is just a Rope. They are not free from bias and have attachment with someone or something. Unfortunately their line of thinking are upanishads, Puranas and Bhagavad Gita. Upon enquiring and diving deep within, suddenly the 'I' melts into the source of question 'Who am I' and another 'I-I' spontaneously reveals itself. He got enlightened when he dropped everything. Hence this 'I' is called as Atman (which is none other than Brahman. While failing to acquire what one wants gives rise to krOdha (. Happiness is our real nature. This third icchA (wish) is very difficult to deal with. Life is full of reactions. This should be understood as the correct SAstra (शास्त्र). Supporting Commentaries: In terms of Advaita Vedanta, The Universe, we often refer to, is simply termed as "Jagad". For that one must clearly understand “superimposition”. There are 1180 shAkhA-s of vedas. Each shAkhA-s have their own upanishads. Brahman is unborn supreme reality. waking state is absent in dream state, hence it is not eternal, hence mithyA. God's creation. May one has to be aware of 'object of observation'. taught by Adi Shankara is authentic and is consistent with Vedas, To a matured sadhaka, shastras say that all karmas are destroyed. 20. VairAgya is dispassion and abhyAsa means to study. you see is Brahman. Advaitins are taught to withdraw senses and detach, dis-associate with what comes within mAyA i.e. Jiva travels from one body to another and is trapped in the cycle of birth and death. unique traditional teaching passed on to and by Shri Gaudapadacharya Advaita does not say 'I Am God' in the sense that - I am Lord Krishna, Lord Rama, Lord Shiva and I can do whatever they can do and can reproduce their supernatural powers and abilities. Reading some of the e-mail you’ve posted, it seems some believe that it’s a religion. f. Samadhan – To stay focused on the practice (one-pointedness like that of tiger). I There are three types of adhikAri-s (अधिकारी) i.e. c. Uprati – Saturation point (control over mins and saturation brings the saturation of slinging or attachment in any worldly attachment), d. Titiskha – To stay neutral in favourable and unfavourable circumstances. pinnacle of truth. This is explained by Shri Nithin Sridhar, After Understanding Advaita, lets understand. Swamiji observed that this method of teaching was  adopted by Shankara BhagavadpAda from his Gita BhasSya in 13.13. Upon careful study of Gita and Upanishads, it can be understood that brahman is beyond guNa-s (गुणातीत). Since we all are in dvaita (the world of duality) and we experience it in our daily life, hence advaita starts with duality and ends in non-duality. in the state of Jnana, there is no experience of body, mind, intellect, jiva bhava, or this world. We use the word negation and not destruction. As one sees rope, snake vanishes without any trace. A better word is Brahman is peace. It should be studied along with the commentary of Shankaracharya for a deep and comprehensive understanding of Advaita (Non-Dual) Vedanta. Women is creation of Ishvara, but the attributes of. Hence out of compassion, Adi Shankara has also given nitya-anitya vastu viveka (नित्य-अनित्य वस्तु विवेक). The chain reaction begins which is the cause of bondage and entering into the never ending vicious cycle of birth and death. mithyA is that which is neither true nor false. In this way, one does dosha darshan. This course will explore and demonstrate the use of the methods (prakriyas) used in the Upanisads to unfold the non-dual vision of reality. is given to soul. To better understand, we can use word, 'consciousness or awareness. Withdrawing senses means to neglect or be unconcerned about the presence of objects. Emphasis is practicality. To do anything, i.e. (sAdhana chatusta varNana). Hence when it is said to be a witness, one has to be a witness of a-viveki mana (mind). http://www.sankaracharya.org/vivekachudamani3.php#1, http://indiaspirituality.blogspot.in/2012/09/sahasrara-chakra.html, http://indiaspirituality.blogspot.in/2012/09/chakras-index.html. Adi Shankaracharya was one of the greatest proponent of Advaita Vedanta. Brahman is jnana Svarupa (ज्ञान स्वरूप). So there are 2 things -. There is no hatred. Snake seemed truth but was never a truth. Snake cannot exist without rope. Rope is the substratum upon which snake rested. Out these 4 upanishads belonging to 4 different veda-s are selected i.e. It is time to move ahead, deep within ourselves, diverting our attention from external world and realize our true nature. A person can realize the Self and still be in the body. ), These 4 mahavakyas talk about the unity and oneness of Atman, Jiva, and Brahman (, ). In this case, the transformation is visible, irreversible and permanent. Shruti says Brahman is absolute truth. is given by Sri Swami Chandrashekhar Bharati, late ShankarAcharya of Sringeri Sharada Peetha. It is conveyed by another mahAvAkya (महावाक्य). front legs and only after fetching it, it leave older branch so shift tathā sarvāṇi bhūtāni matsthānītyupadhāraya..9.6.. 9.6 As the mighty wind, moving everywhere, rests always in the ether, even so, know thou that all beings rest in Me. Still one is in duality, even when one contemplates on brahman, one 'IS" contemplating and it has to be done with the help of mind. Both Ishwara and Jiva have upAdhi-s (उपाधि). So what is the solution? PrakaraNa grantha-s are introductory texts that give definitions of key concepts of Advaita (अद्वैत). 6. For the ones whose time has come to practice advaita i.e. Because it is just a mental projection, a false perception due to illusion of mAyA (माया). Share to Twitter Share to Facebook Share to Pinterest. The imperishable Brahman is very hard to reach for those who are attached to their bodies. Perfect e.g. What mind attaches to and what Intellect gives a meaning and what Ego says 'this is mine' or 'she is my ...' is the cause of bondage. O! Vedanta is the way of life, more specifically the spiritual life. I just want to convey the 7th century) was an early guru in the Advaita Vedanta.Gaudapada is traditionally said to have been the grand-guru of the great teacher, Adi Shankara, one of the most important figures in Hindu philosophy. Atman or Self associates with 5 bodies and identifies itself as body due to ego, it is called as jiva (जीव). 3. mAyA is dependent upon Ishwara and is eternal. Hence in Gita it is advised to do karma with the spirit of detachment. adhyAropa apavAda (अध्यारोप अपवाद) - A Consistent Traditional Teaching, Meditative Journey of an Advaita Vedantin, Advaita, Creation and it's Practicability, Conspiracies by East India Co, Max Muller, Wilson, Jones and others, Questioning Authenticity of works attributed to Adi Sankara, Authenticity of Puranas, Up-puranas and Sthala Puranas, Nature of Project and Publishing Strategy, Creative Commons Attribution 2.5 India License. This half verse is also found in nirAlambopanishad: 4. (bhogya, भोग्य means one which can be consumed and padArtha, पदार्थ means any object. Dharm Chakravarty Swami Prakashananda Brahma-bhAvanA (ब्रह्म भावना) means substitute worldly thoughts with thoughts about Brahman. Jiva added his own interpretation, attachment (bhAva, भाव) and gave importance to some objects, i.e. jiva and Brahman are one, Atman, often translated as Self, and 'I' is considered as infinite, and not different from Brahman. Many things can be said about this but I would like to clarify here what Advaita Vedanta means by mind. This part attempts to support the common belief that Adi Shankara preached smArta dharma. It is the association of 'I' with this worldly objects that creates bondage, which results into sakAma karma (सकाम कर्म), which results into rAga-dveSa (राग - द्वेष्, likes and dislikes), which is responsible for kAma (काम, wish or desire), krodha (क्रोध, anger), lobha (लोभ, greed, covetousness; avarice). his preceptors and vedic Rishis will be doomed, in fact, he will be Shri Nithin Sridhar has explain two Levels of truth. Namaste Fellow Advaitins, This site is dedicated to fellow Advaitins and aims at giving clear picture of Advaita, Meditative Journey of an Advaita Vedantin, Dispelling Doubts, accusations by other Vedantic schools, Giving References of Shastras that Support Advaita, as taught by GauDapadAchArya, Adi Shankara, his successors and other modern saints following Traditional Advaita. Hence no one ever has been able to describe it. It is said that in Jnana driSTi (ज्ञान दृष्टि) i.e. So, Brahman is it's AdhAra (support), the substratum, base upon which snake rested. insult to the entire system and the great beloved acharya Shri Adi Vivek Chudamani says that there there re three types of desires (vAsanA-s), loka vAsanA (लोक वासना) - desire follow what others (a-jnani) do, SAStra vAsanA (शास्त्र वासना) - desire to learn more and more SaStra (scriptures). Rishis made a valiant attempt to describe the indescribable in dual tone for the sake of sAdhaka-s. ajaata vaada talks from the graveyard of karma and duality. Verses 1 to 22of Chapter 6 talk about Jnana. shastras. कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।।, adhyAropa apavAda - Only Consistent Traditional Teaching of Adi Shankara BhagavadpAda. Accepting this world as mithyA is very helpful. Maya did not last for ever. e.g. Nachiketa! i.e. Hence Upanishads (vedanta) are a part of veda-s. Advaita does not reject veda-s, but considers it as an important step for inner purification. Which produces likes and dislikes (राग-द्वेष्). Next verses are for bhakti. Sub commentary is called as laghu dipikA (लघु दिपिका), as used by some recent commentators. British Advaita Vedanta is crucial because you might be able to get closer to self-realization by understanding it. three type of students. One can become detached with this world and withdraw senses and become and observer, but not enter into samadhi, as one is still observing. This means mind has 2 dimensions. Both these levels are structurally supported and so is forgetfulness. Snake did not last for ever. Now one sees this world as it actually is i.e. Brahman is said to be inexpressible, meaning that words cannot describe it, 5 senses cannot experience it. Entire advaita can be summed up in half verse as, ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रहैव नापरः - ब्रह्म ज्ञानावलीमाला  - २०, ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रहैव नापरः, अनेन वेद्यं सच्छास्त्रमिति वेदान्तडि्ण्डिमः -, brahma satyam jaganmithyA jIvo brahmaiva nAparah. Perhaps if Brahman really got deluded, it will break basic tenets of Advaita which says Brahman is the only Truth and is unchanging, immutable, undivided, formless ultimate reality. Such karma does not hinder our spiritual progress. PrAtibhAsa means illusion or appearence. Earlier it was explained that one needs wings to fly. Hindi Translation by Swami Ramsukhdasji Maharaj: बुद्धिहीन मनुष्य मेरे सर्वश्रेष्ठ अविनाशी परमभावको न जानते हुए अव्यक्त (मन-इन्द्रियोंसे पर) मुझ सच्चिदानन्दघन परमात्माको मनुष्यकी तरह ही शरीर धारण करनेवाला मानते हैं ।।7.24।।, There are two types of bhakti-s. To practice advaita vedAnta, vairAgya and burning desire for liberation are extremely important. 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