ajAti vAda

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always exists. All that is required is the removal of ignorance. For this reason, the way of advaita vedAnta is also called the path of knowledge (jnAna-mArga). 10. What is the significance of jIvanmukti? advaita holds that realization of brahman is possible on this earth itself. The highly evolved seeker, who approaches vedAntic study with a pure mind, and a strong tendency of mumukshutva, is fit to really experience brahman. One who has actually realized brahman, is a jIvanmukta - he is liberated while still living. He continues to live in a material body, because of the momentum of the prArabha karma that has already started taking fruit. But he accumulates no further karma, because all Agamin karma and sancita karma are "burnt" in the knowledge of brahmajnAna. The body eventually dies, and the jIvanmukta is said to have attained videhamukti. In accordance with the Sruti, "na sa punarAvartate," he does not enter into the cycle of rebirths any more. 11. Who are the leading writers in the advaita tradition? The earliest advaitins whose writings are available today are gauDapAda (6th or 7th cent. CE - mANDUKya kArikas) and SankarAcArya (8th cent. CE - brahmasUtra bhAshyas, bhagavadgItA bhAshya and various upanishad bhAshyas ). Four disciples of SankarAcArya are known in the tradition - sureSvara, padmapAda, toTaka and hastAmalaka. An elder contemporary of SankarAcArya was maNDana miSra, who is traditionally identified with sureSvara. In the post-Sankaran period, some of the leading authors are vAcaspati miSra (9th cent. CE), sarvajnAtman (9th - 10th cent. CE), prakASAtman (10th cent. CE), SrIharsha (12th cent. CE), citsukha (13th cent. CE), Anandagiri, bhAratI tIrtha, vidyAraNya (13th - 14th cent. CE), madhusUdana sarasvatI, nRsimhASrama, appayya dIkshita (16th cent. CE), sadASiva brahmendra and upanishad brahmendra (17th - 18th cent. CE), are notable figures in the tradition. In the 20th century, candraSekhara bhAratI and saccidAnandendra sarasvatI have written scholarly treatises on advaita vedAnta. Other than these, there have been many other equally illustrious scholars who have not written texts, but who have taught their disciples through oral instruction. These post-Sankaran authors are discussed at http://www.advaita-vedanta.org/avhp/advaita.html#philosophers. 12. What are the advaita institutions of the present day? All present day advaitins trace their guru-parampara through the four disciples of SrI SankarAcArya. These disciples were the first leaders of the four AmnAya maThas (monasteries) at Puri (Govardhan Math, Puri 752 001, Orissa) Sringeri (Sri Sarada Peetham, Sringeri 577 139, Karnataka), Dvaraka (Dvaraka Peeth, Dvaraka 361 335, Gujarat ) and Badrinath (Sri Sankaracharya Math, Joshimath, Badri 246 443, Uttar Pradesh). All four maThas are functioning today. Other well-known maThas are based in Kaladi, Bangalore, Kudali, Ujjain,
Rameswaram, Sivaganga, Kolhapur, Kancipuram (Srimatham Samsthanam No. 1, Salai Street, Kanchipuram 631 502, Tamil Nadu), Varanasi, Bodhgaya and other holy places in India. And there are a number of other institutions in India that are also active in disseminating advaita philosophy and religion, like the various daSanAmI akhADas all over north India, Kankhal Asrama in Hardwar and its branches, the Advaita Asrama in Pune, etc. In addition to these traditional advaita lineages, various other Indian religious traditions, especially those relating to kuNDalinI yoga, siddha yoga, various tAntric lineages and numerous Saiva and SAkta traditions trace some connection to the guru-paramparA of SankarAcArya and his successors. The ramaNASramam (Tiruvannamalai 606 603, Tamil Nadu) is another important center, asscociated with the memory of SrI ramaNa mahaRshi, a celebrated sage of the 20th century. In recent times, a large number of institutions have been set up all over the world by teachers like Swami Vivekananda, Paramahamsa Yogananda, Swami Sivananda and others. These institutions also draw inspiration from advaita. See http://www.advaita-vedanta.org/avhp/ad-today.html, and the answer to question 13 below, for further details. 13. Online Resources: o Mailing list for advaita vedAnta - There is a mailing list, called ADVAITA-L, for discussing advaita vedAnta. You can subscribe to this list is to go to the list archives page (http://lists.advaitavedanta.org/archives/advaita-l.html), and to follow the appropriate link. Else, send an email to listserv@lists.advaita-vedanta.org, with a blank subject line and the following message: SUBSCRIBE ADVAITA-L Your_full_name Example: SUBSCRIBE ADVAITA-L Devadatta Once you subscribe, you will get a welcome message explaining how to set the other mailing options. If you have any questions about the mailing list, please send an email to listmaster@advaita-vedanta.org, which reaches the list administrators, Sri Ravisankar Mayavaram, Sri Jaldhar Vyas and Sri Vaidya Sundaram. This forum is operated with minimal moderation, in the hope that the members will use self moderation and discuss advaita vedAnta with reverence. Archives of the mailing list are available in web browsable form and can be read from http://lists.advaitavedanta.org/archives/advaita-l.html. o Movie on Adi SankarAcArya - A Sanskrit movie on the life of SankarAcArya was made in 1984, by G. V. Iyer. This was the first Sanskrit language movie ever made, and is available from the National Film Development Corporation (NFDC) of India. Details about the movie are
Page 1 and 2: Before you start, please take a loo
Page 3 and 4: NOTES: 1. The pronunciation of vowe
Page 5 and 6: 12. What are the advaita institutio
Page 7 and 8: do other schools of Indian philosop
Page 9: kRshNa, the jagadguru, and as rAma,
Page 13 and 14: y Swami Sivananda, now headed by Sw
Page 15 and 16: today. It is typical of advaita tha
Page 17 and 18: thus mentally decided to renounce t
Page 19 and 20: of maThas. His had been a short, bu
Page 21 and 22: 14. Prem Lata, Shankaracharya, Sumi
Page 23 and 24: Rhat Sankaravijaya of citsukha seem
Page 25 and 26: o Vani Vilas Press, Srirangam, 1972
Page 27 and 28: names, araNya, ASrama, parvata, van
Page 29 and 30: • Sringeri: SrI "ugra" narasimha
Page 31 and 32: karapAtrI swAmi (hariharAnanda sara
Page 33 and 34: Literature: 1. Read an article at t
Page 35 and 36: The vishNu purANa is in the form of
Page 37 and 38: svabhAva - "own-nature". gauDapAda
Page 39 and 40: It is SankarAcArya's interpretation
Page 41 and 42: The traditional identification of m
Page 43 and 44: gangA, when he heard Sankara call o
Page 45 and 46: A list of post-Sankaran authors in
Page 47 and 48: sArasvata grammatical tradition, an
Page 49 and 50: SrIkaNTha's brahmasUtrabhAshya. In
Page 51 and 52: teaching their disciples in the tra
Page 53 and 54: The orthodox schools are traditiona
Page 55 and 56: The upanishads are expositions of d
Page 57 and 58: nirvANa nAdabindu 17 sAm.nyAsa upan
Page 59 and 60: as a Saiva upanishad, while skanda
Page 61 and 62:
ordinary ones who desire the transi
Page 63 and 64:
Introduction - The advaita philosop
Page 65 and 66:
described as in the upanishads, as
Page 67 and 68:
in infallible Sruti, if there is a
Page 69 and 70:
a measure of reality with respect t
Page 71 and 72:
premises of any question or definit
Page 73 and 74:
All change was then described as th
Page 75 and 76:
universe is normally perceived to b
Page 77 and 78:
Both the bhAmatI and vivaraNa lines
Page 79 and 80:
specific upanishad bhAshyas or prak
Page 81 and 82:
London, 1995. LC Call No.: B133.S49
Page 83 and 84:
Trevor Leggett, Sankara on the Yoga
Page 85 and 86:
padmapAda - (8th-9th cent.) pancapA
Page 87 and 88:
o Edited with pratyaksvarUpa's naya
Page 89 and 90:
o Translated into English by S. S.
Page 91 and 92:
o Translated into Marathi by Kevala
Page 93 and 94:
o Edited with English translation,
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ajAti vAda

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