Advaita Vedanta, one of the philosophical schools of Hinduism, presents a profound vision of reality that challenges our everyday perceptions and encourages us to explore the deeper dimensions of existence. At the heart of this vision are two key concepts: Brahman and Atman.
Brahman, in Advaita Vedanta, represents the ultimate reality, the fundamental essence underlying all existence. It is a concept that transcends our usual notions of God as a being or entity separate from us. Brahman is not a deity to be worshipped; rather, it is the very ground of being, the absolute, unchanging reality that pervades the universe. It is described as Sat-Chit-Ananda, or Existence-Consciousness-Bliss.
The Upanishads, ancient Hindu scriptures, provide the foundational teachings on Brahman. The Taittiriya Upanishad, for instance, describes Brahman as “the truth of truth” – the underlying reality of all things. Yet, Brahman, by its very nature, is beyond the comprehension of the ordinary human mind and beyond the grasp of sensory perception. As the Kena Upanishad states, “That which the eye does not perceive, but because of which the eye perceives—that know as Brahman.”
Alongside Brahman, the other significant concept in Advaita Vedanta is Atman. Atman refers to the individual self, the innermost essence that is often misidentified with the body, mind, and ego. It is, in truth, our ultimate identity—eternal, pure, and free.
However, a pivotal teaching of Advaita Vedanta is the fundamental identity of Atman and Brahman. The famous Mahavakya (great saying) of the Upanishads, “Tat Tvam Asi” (You are That), encapsulates this profound truth. The Chandogya Upanishad proclaims, “That (Brahman) is the Truth. That is the Self (Atman). And you are That, O Svetaketu.”
But if Brahman is the ultimate reality, and we are in essence Brahman (Atman), why do we perceive ourselves as separate, limited beings? This is where the concept of Maya comes into play. Maya, often translated as illusion, is the cosmic power that makes the one appear as many, the infinite appear as finite. It’s like a dream where one self dreams up an entire world of multiplicity.
Yet, this notion of Maya does not mean that the world is unreal or that our experiences are false. It suggests that while the world has a relative reality, it is not the ultimate reality. The ultimate reality is Brahman, which manifests as the world through Maya, much like a rope appears as a snake in dim light.
This is a complex and subtle teaching, not meant to be accepted blindly, but to be contemplated deeply. This contemplation forms the core of Jnana Yoga, the path of knowledge, which involves inquiry into the nature of reality and the self.
The path towards realizing this truth is not easy. It requires the seeker to be equipped with a discerning intellect, a mind that is disciplined, controlled, and capable of one-pointed focus. Qualities such as detachment, self-control, a desire for liberation, and a deeply felt sense of ethics and morality are crucial prerequisites.
Moreover, it is important to note that while Brahman is often described in negative terms (as not this, not this), it is not a void or an emptiness. It is described as being of the nature of existence, consciousness, and bliss. It is the positive, foundational reality of all that exists.
Ultimately, the realization of Brahman, or Self-realization, is not an intellectual understanding, but a transformative experience that transcends the mind. It is the direct, immediate awareness of one’s true nature, beyond all names, forms, and concepts. As the Brihadaranyaka Upanishad eloquently puts it, “When to the man of realization all beings become the very Self, what delusion, what sorrow can there be for that seer of oneness?”
To sum up, Advaita Vedanta offers a radical vision of reality and selfhood that calls for deep introspection and reflection. Its teachings on Brahman, Atman, and Maya challenge us to question our habitual ways of seeing and being, and invite us to discover our true nature, which is none other than the infinite, eternal, unchanging Brahman. This discovery is the ultimate aim of human life, the highest goal, and the greatest freedom. It is the journey from the apparent self to the real Self, from the world of multiplicity to the non-dual Brahman. And in this journey, we find not only the truth of ourselves but also the truth of the universe.