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School

Advaita Vedānta

The school of Vedānta that teaches the non-difference of the self and Brahman.

Also called Advaita, non-dualism

A school of Vedānta

Introduction

Advaita (“not two”) holds that Brahman alone is ultimately real, that the individual self is not other than Brahman, and that liberation is the knowledge of that identity. The world of many things is neither simply real nor simply unreal: it is real for all practical purposes, and an appearance from the standpoint of the highest truth.

Advaitins distinguish levels of reality. The illusory (prātibhāsika) is what is contradicted by ordinary experience, like a dream or a mirage. The practical (vyāvahārika) is the world of everyday life, of ritual, ethics and the worship of the Lord, which holds until the self is known. The ultimate (pāramārthika) is Brahman alone. The appearance of the world is explained by superimposition (adhyāsa), ignorance (avidyā), and, in later Advaita, māyā, the power of appearance.

Liberation, for Advaita, is not produced by any action, since whatever is produced can end. It is the removal of ignorance by knowledge, traditionally gained by hearing the teaching of the Upaniṣads, reflecting on it and contemplating it. It can be attained in this life: the liberated person (jīvanmukta) continues to live until the momentum of past action is exhausted. The great sayings of the Upaniṣads, such as “that thou art”, are central to this teaching.

History

Historical

Gauḍapāda’s verses on the Māṇḍūkya Upaniṣad, around the sixth century, are the earliest surviving statement of the view. Śaṅkara’s commentaries in the eighth century made it the most influential school of Vedānta. His direct disciples, Sureśvara and Padmapāda, and the contemporary Maṇḍana Miśra, extended his work in different directions.

Two sub-schools grew from different readings of Śaṅkara. The Bhāmatī school, named for Vācaspati Miśra’s ninth- or tenth-century commentary, locates ignorance in the individual self; the Vivaraṇa school, following Prakāśātman, locates it in Brahman. Later Advaitins, notably Śrīharṣa in the twelfth century and Madhusūdana Sarasvatī in the sixteenth, defended the school with sophisticated logic against its Viśiṣṭādvaita, Dvaita and Nyāya critics. Vidyāraṇya’s Pañcadaśī, in the fourteenth century, became a popular introduction.

The monastic order associated with Śaṅkara, the Daśanāmī Saṃnyāsins, and the monasteries attributed to him at Śṛṅgeri, Dvārakā, Purī and Jyotirmaṭh kept the tradition alive as a living institution. In the modern period, Vivekananda presented Advaita as the summit of religious thought, and teachers such as Ramana Maharshi made it known as a path of direct self-enquiry.

  1. c. 6th c.Gauḍapāda’s Kārikā on the Māṇḍūkya Upaniṣad
  2. c. 8th c.Śaṅkara’s commentaries on the Brahma Sūtras, Upaniṣads and Gītā
  3. c. 9th–10th c.Vācaspati Miśra’s Bhāmatī
  4. 14th c.Vidyāraṇya’s Pañcadaśī
  5. 16th c.Madhusūdana Sarasvatī’s Advaitasiddhi answers Dvaita
  6. 1896Vivekananda’s lectures on Jñāna-Yoga in London
  7. c. 1902Ramana Maharshi’s answers recorded as Who Am I?

Major thinkers

Key concepts

Important texts

Convergence and divergence

Resemblance and difference, given equal room. Each note is marked with the kind of statement it makes.

Areas of convergence

  • Nonduality, with Christian Mysticism

    Scholarship

    Readers have long compared Śaṅkara’s Brahman without attributes with Eckhart’s Godhead beyond every name, and the Advaita path of negation with the via negativa.

  • The One, with Neoplatonism

    Scholarship

    Plotinus and Śaṅkara both describe a first principle beyond every predicate, reached by turning inward and setting aside what the self is not.

Areas of divergence

  • God, with Christian Mysticism

    Scholarship

    For Śaṅkara the personal Lord (Īśvara) belongs to the level of appearance; for Eckhart the Trinity is never simply an appearance. How far the two “grounds” coincide is contested.

  • Emptiness (śūnyatā), with Madhyamaka

    Scholarship

    Advaita affirms Brahman as real, conscious being; Madhyamaka denies that anything, including an ultimate, has intrinsic existence.

  • Māyā, with Viśiṣṭādvaita

    Scholarship

    Viśiṣṭādvaita rejects the doctrines of māyā and of a cosmic ignorance: the world and the selves are real, as the body of Brahman.

In Metanoia

Cite this entry
Chicago (bibliography)

“Advaita Vedānta.” Tradition. The Library, Unitive Knowledge Society. Last modified November 7, 2026. https://www.unitiveknowledge.org/library/traditions/advaita-vedanta.

Chicago (note)

“Advaita Vedānta,” tradition, The Library, Unitive Knowledge Society, last modified November 7, 2026, https://www.unitiveknowledge.org/library/traditions/advaita-vedanta.

MLA

“Advaita Vedānta.” The Library, Unitive Knowledge Society, 7 Nov. 2026, www.unitiveknowledge.org/library/traditions/advaita-vedanta.

BibTeX
@misc{traditions-advaita-vedanta,
  title = {{Advaita Vedānta}},
  howpublished = {The Library, Unitive Knowledge Society},
  note = {Tradition. Last modified November 7, 2026},
  year = {2026},
  url = {https://www.unitiveknowledge.org/library/traditions/advaita-vedanta}
}

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