Nama Siddantha

Nama stands for Divine name, any one name of the Lord as Saguna Brahman. Saguna Brahman is the formless Supreme with Its power of Maya manifest.   The forms and names are many for Saguna Brahman as Lord Sri Krishna states in Gita (10-40) “There is no end to my divine manifestations, O destroyer of enemies”. Lord also states in another place (4-11) “In whatever form or manner they seek me, I favour them in that form or manner”.  Efficacy of Nama constitutes the core philosophy of Nama Siddantha.  It embraces the sadhanas connected with Nama, namely Nama Japa, Dhyana of Nama, Nama Sankeertan, and Divya Nama Bhajan. While in Divya Nama Bhajan devotional songs on various Namas are sung; in others, Nama of an Ishta Devata is taken for chanting, meditation or group singing in Satsang. Of these Nama Sankeertan is most favoured one as in Satsang, control of the wandering mind and concentration on Nama is more easily achieved. To illustrate that the name of the Lord is superior to the form it relates to, an incident relating to Lord Sri Rama and his ardent devotee Hanumanji is quoted.

The king of Kashi was going to Ayodhya to pay his respects to Lord Sri Rama.  Sage Narada met him on the way and requested a favour. The king agreed and Sage Narada told him not to bow down before sage Viswamitra when he meets him. The king agreed and did likewise. Sage Viswamitra took it as an insult and was upset. He took the matter to Sri Rama and demanded that the king be punished for the deliberate insult.   Sri Rama promised to lay the king’s head at his preceptor’s feet.  The king got frightened on hearing about this. So he approached Sage Narada to save himself from Sri Rama’s wrath.  Sage Narada advised him to seek the protection of Anjana Devi, mother of Hanumanji.   The King went to her and sought her protection first and when he got the assurance, he narrated that it is from Sri Rama’s anger he sought protection. She felt troubled but as she had given the word, she asked her son to help the king to survive Sri Rama’s wrath.  Hanumanji  was in a dilemma but decided to risk Sri Rama’s displeasure to help him. He stretched his tail and wound it round the king like a fortress and sat on top of it chanting the name of Sri Rama.  Sri Rama in the meanwhile went in search of the king and not finding him, shot an arrow charging it with Mantras to seek and bring the head of the king. But the arrow stopped in the mid-air and turned and fell at his feet. Puzzled Sri Rama decided to use the infallible Brahmastra. Then Sage Narada appeared and asked him to listen carefully to the faint sound coming from distance before acting.  Sri Rama listened and he heard the chant of his name by Hanumanji.  Sage Narada then narrated to Sri Rama all that happened and also explained  that his Nama is more powerful than His own Self. Meanwhile Sage Viswamitra also came there, contrite over the crisis he had precipitated.  Sage Narada asked the king to prostrate before Sage Viswamitra laying down his head at the Sage’s feet, as promised by Sri Rama. The king prostrated accordingly and Sage pardoned him. Sri Rama was also relieved to know that it was all a ploy by Sage Narada to demonstrate the power of His name. 

There is another story in Bhagavatha, the story of Ajamila, to emphasise the glory of Nama.  Ajamila is a Brahmin who forgot the Vedic ways and turned a sinner led astray by his senses. At his death-bed, in the last few moments of his life he called out  “Narayana” with passion and love, not thinking of the Lord, but thinking of his youngest son, Narayanan. Still he was saved because of the power of the Nama and taken to Vaikunta. This story is not to be taken literally but understood for its message.  The thrust of the story is the emphasis on the efficacy of Nama even when spoken of involuntarily, what to speak of use in japa, dhyana, Bhajan or Sankeerthan, with devotion and dedication. Of these the importance of  Nama Sankeerthan which is the easiest to practice cannot be overemphasised in the modern days of temptations and distractions galore and spiritual indifference. 

One of the pioneers of Nama Siddanta was the fifty-ninth Peetathipathi of Kanchi Kamakoti Peetam, Sri Bodendra Saraswathy Swamigal, known as Bhagavan Nama Bodendral.  In his work Namamrta-Rasayana, he outlines six reasons for the glory of Nama.

1) The repetition of Nama is open to all irrespective of caste, sex, and stage in life and involves no injury to any living being.
2) It does not require any ancillary aid.
3) It does not need the intercession of third person for giving result.
4) It can be performed at any time – no time restraints.
5) It can be performed in any place – no place restraints.
6) There are no ritualistic regulations governing it. 

Although there are no extraneous restrictions, the sadhaka should steer clear of Nama-Aparadha, offence against Nama which will be incurred by:
1) Speaking ill of others and insulting Bhagavathas and other good people.
2) Making distinction between Siva and Vishnu, in respect of their names or attributes.
3) Showing disrespect to Guru.
4) Deriding Vedas and/or other sastras.
5) Relying on efficacy of Nama as a shield and abandoning nithya, naimithika karmas.
6) Non - cultivation of virtues enumerated as Daivi Sampath in Gita like Ahimsa, Satyam etc. 
7) Sporting Ahamkara and Mamakara.
8) Losing faith in the efficacy of Nama
9) Initiating one lacking faith in Nama into the practice of Nama Japa.
10) Straying from the path of Dharma.

In Vishnupurana there is a verse that says;”What is gained through Dhyana in Kritha yuga, through yajnas in Tretha yuga and through ritual worship in Dvapara yuga is obtained by chanting the names of  Kesava (standing for God) in Kali yuga”.  Yugas here can be interpreted not as the ages in physical time but as the state of mind from the least evolved state of consciousness represented by Kali Yuga to the highest developed state represented by Kritha yuga, observes Dr. T.M.P. Mahadevan.  What is gained by Dhyana, Yajnas and ritual worship is Chitta-Suddhi and through that Jnana Yogyatha. The Chitta-suddhi and Jnana yogyatha are easily gained through Nama Sankeerthan is the point of emphasis here. This we can see from Gita {(9-14) and (10- 10 & 11)}.  Describing such devotees, Lord Krishna says in Gita (9-14) - “Constantly singing my glory and striving with firm resolve (for liberation)  and bowing down to me in devotion,  they worship me with single-minded devotion, ever united with me”.  After describing them again in next chapter, Sri Krishna follows it up with the assurance (10-10 &11)-“To them ever united with me and worshipping me with love, I confer that Yoga of wisdom through which they come to me. I abiding in their hearts dispel the darkness born of ignorance, by the shining light of Jnanam.”

Nama siddantha is common to followers of all systems of philosophy including Advaita. The two great teachers of Nama Siddantha, Sri Bodhendral and Sri Sridhar Ayyaval were adherents of Advaita philosophy and what more the former was an ardent Vishnu bhaktha while the other an ardent Siva-bhaktha. The essence of teaching of all sastras is that one should surrender oneself to God to earn God’s Grace and to realize God.  And engaging in Nama Sankeerthan with ananya bhakthi is an easy way of surrendering oneself to Lord.

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Astrophysics and Advaita Vedanta

Cosmogony, the study of the origin of universe, forms part of astrophysics.  During nineteenth Century, the Western view of the universe was considerably influenced by Christian theology which held that the world was created in 4004 BC, on a Monday morning.  Even after the immensity of cosmogonic time was recognized, the concept of a static and eternal Universe, as conceived by Ptolemy and amended by Newton, prevailed among Western scientists and rationalists.  Einestein also subscribed to the theory of "closed universe" initially and calculated the radius of static universe as about 35 billion light years. In early 1920s, Edwin Hubble discovered that the spectral lines of distant galaxies showed a shift towards the red.  They theorized that the ‘red shift’ meant that the distant galaxies were receding faster than those galaxies nearer to our system.  This led to the concept of an expanding universe and “Big Bang” theory.  As per this theory, the universe had its origin after a ‘Big Bang’ and is undergoing continual expansion.  Big Bang does not mean an explosion, but the phrase is used to indicate the sudden origin with a bang as it were from nowhere and the fast expansion in a staggering scale thereafter. Origin of universe is stated as from nowhere as nobody knows or can know anything about that point of origin; for at that point, if it can be so called, there was nothing; no time, no space, no matter and no energy.   As our thoughts, words and concepts all function in a frame of time and space, this point of Big Bang, is beyond comprehension or description. So this state of infinite density and of infinite energy out of which all the origin and expansion had started 13.8 billion years ago, is spoken of as “point of singularity” by Roger Penrose, English mathematical physicist.  Singularities are zones which defy our current understanding of physics. This theory postulated not only a beginning after a ‘Big Bang’ in the remote past, but also an eventual collapse in a ‘Big Crunch’ in some distant future.

We have a term in Sanskrit, for a state that defies description; which is ‘Anirvachaniya’, meaning that which cannot be spelt out in words.  And this is the term used by Advaita Vedanta, to describe ‘Maya’, the power of Brahman, the Supreme Being.  Brahman is the Supreme Being with its inseparable, indescribable power called Maya and is commonly referred to as God in religious literatures.  Bhagavat Gita describes Maya as made up of three gunas, Satva, Rajas, and Tamas.  Generally speaking, Satva is the quality of tranquility and wisdom; Rajas one of dynamism and action; and Tamas of inertia and sloth. When the gunas are in equilibrium, universe is in an unmanifest state (Avyaktha) in Maya.  When the equilibrium is disturbed, creation happens.  Maya is also described as one that can make things happen without a cause i.e. Aghatana Ghatana Patiyasi Maya.  It is through this Maya, Brahman projects the Universe in creation.

When  we compare this concept of Maya with the concept of the point of singularity, we find a few striking similarities.  Both are Anirvachaniya, unexplainable. We can guess their existence but we do not exactly know what they are, and how they function. The upset of the equilibrium of three Gunas is one comparable to Big Bang when creation starts.  The state of Big Crunch is comparable to the pralaya i.e. deluge, of Indian Philosophy, when again all the manifested things in creation go back to their unmanifest state, Avyaktha.  As per Indian philosophy this cycle goes through eternity, in cycles of shristi i.e. creation and pralaya over a period measured in kalpas. A kalpa is a period of time equal to 4.32 billion earth years.  Astrophysics has now a theory similar to that.  Lincoln Barnett in his book “The Universe and Dr.Einstein” says “the universe in this picture is like a balloon in which cycles of expansion and contraction succeed each other through eternity”.  Both Maya and the point of singularity are not sentient. Intelligence evolves after creation, as per science and so at the point of singularity sentience is not there.  And Maya being only the power of sentient Brahman is also insentient.

As per Advaita Vedanta, beyond this Maya that undergoes apparent transformation in shristi and pralaya, is the unchanging Brahman, timeless, beginningless, endless, and attributeless, without dimension, and without limitation.  Can the physical sciences go beyond the point of singularity to reach the Brahman?  No, says Max Planck, father of quantum physics.  In his book “Where is science going” he says science cannot solve the ultimate mystery of nature.  And that is because in the last analysis we ourselves are part of nature”. Brahman is described as the mind of the mind in Kena Upanishad, meaning that it is the power behind the mind, that makes the mind to think and reason. So in Brihadaranyaka Upanishad the question is posed “Through what, known can know the knower i.e.Vijnataram are Kena Vijianiyaat?  (2-4-14.)

If  the knowledge of Brahman, the undivided and all-pervading consciousness,  could be gained by Rishis, it was in the intuitive mystic spiritual way, which is possible only for a highly refined mind, and not through the physical  processes of the enquiry.  Swami Vivekananda says “The mind can exist on a still higher plane, the superconscious.  When the mind has attained that state which is called Samadhi-perfect concentration, super consciousness- it goes beyond the limit of reason, comes face to face with facts which no instinct or reason can never know”.  It is at the superconscious level that man feels himself identified with the Self within, Athma, which is also the all-pervading consciousness, Brahman. Insight gained in the state of   superconsciousness does not contradict reason but fulfills it. 

Intuition is no stranger to science or scientists. Stephen Hawking worked mostly by intuition in his work on Black Holes.  Black Holes are the term applied to super dense stars that collapse as a result of their own gravitational forces.  Michael Harwood writing about Hawking’s theory on black holes says “key overview ideas came to him as ‘spiritual revelations’ and make him one of the greatest physicists of our age”.  This state is called Chitta Ekagratha, stage of one-pointedness  of mind. This state which they attain is similar to the state of savikalpa Samadhi described in Patanjali’s Yoga Sutra. At this stage personal consciousness is not lost and the distinction between the one who meditates, the object of meditation and the process of meditation called triputi is not lost.  In the state of super consciousness, even the personal consciousness is lost and only the object of concentration remains.  This is the state of Nirvikalpa Samadhi, where there is oneness with the object of meditation and no triputi, described in Patanjali’s Yoga Sutra.  It is in this state of superconsciousness, the Vedic Sages could divine their intuitive insights, to which today’s astrophysics is approximating.  

Dr.Fritjof Capra, the eminent physicist, remarks in his book “The Tao of Physics”, “that fullness which the Hindus call as Brahman can be the meeting point of the ultra modern physics as well as ultra ancient Upanishadic Philosophy”.   Can the meeting point as envisaged by  Dr.Capra be reached is a question that may not be  answered affirmatively even when the dream of a grand unified theory, started by Einstein and pursued by Hawking and still elusive, a Theory of  Everything (T.O.E) is achieved.  This theory will integrate into one theory the four separate theories that are required to explain different features of the world; namely theory of gravity, theory of relativity, theory of electro-magnetism and quantum theory. Even when T.O.E. is achieved it may be only a set of mathematical equations that can establish the single source of creation beyond doubt.  But we will still be missing the Infinite Intelligence that set this dream in motion in the first instance and that is behind Creation. Beyond Maya or the point of singularity is that Supreme Force and this is not the realm of physics but of metaphysics where not only intuitive intelligence of an individual mind but the subjective experience of individual realization in a state of superconsciousness is the influencing factor.  Twentieth century physics has stripped physics of its air of certainty and objectivity in the realm of infinitely small and infinitely big and revealed the inter-connectivity of Space and Time, Mass and Energy. Maybe this century may reveal that all branches of human knowledge including metaphysics are interconnected in the form of  Advaita Vedanta.

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Quantum physics and Advaita Vedanta

Quantum theory and Einstein's theory of relativity form the basis for the modern physics. Quantum theory is the theoretical basis of modern physics that explains the nature and behaviour of matter and energy at the atomic and subatomic level.  The nature and behaviour of matter and energy at that level is also referred to as quantum physics and quantum mechanics. So we can say quantum physics is the study of the behaviour of matter and energy at the molecular, atomic, nuclear, and even still smaller microscopic levels like quarks.  "Quantum" comes from the Latin, meaning "how much." It refers to the discrete units of matter and energy that are predicted by and observed in quantum physics. Even space and time, which appear to be extremely continuous, have smallest possible values.  Quantum theory can be defined as a collection of ideas that scientists use to describe the way this microscopic world operates.  In the early 20th century, it was discovered that the laws that govern macroscopic world do not function the same in respect of microscopic world.   Quantum physics has brought science closer to Advaita Vedanta.  This is not to quote science to validate Advaita or to authenticate Advaita through science but to showcase how modern science today as quantum physics is approximating to the ancient truths propounded in Advaita Vedanta. 

Let us see how small the elementary particles that we are discussing about are.  The diameter of an atom is one hundred millionth of a centimetre. As it is difficult to conceive, let us see it through an example.  When an orange is blown to the size of the earth, then the atom will be of the size of cherry. If the atom is blown to the size of the St. Peter’s cathedral in Rome, the biggest dome on earth, then the nucleus of the blown up atom will be the size of a grain of dust on it. And protons and neutrons are constituents of nucleus. Protons are so small that in a little dot (.) we can pack 500 billion ie. 500,000,000,000 protons.  As for electron, if it is to be blown up fourteen trillion and two hundred billion ie.14,200,000,000,000 times, then it will be the size of an apple of four centimeter radius.    

Ernest Rutherford demonstrated that the atom is not the solid building block, but it has an internal structure consisting of small dense nucleus about which electrons circle in orbits.  Electrons are held in their orbits through the electrical attraction between positive nucleus and negative electrons.  Nucleus was later found to contain positive protons and neutral neutrons. Protons, neutrons and electrons were collectively called as nucleons and taken to be the ultimate indestructible unit of matter.  In 1930, new particles were discovered as scientists refined their experimental techniques and today we know over hundred ‘elementary’ particles, which are divided into two groups of hadrons and leptons and scientists are nowhere near finding the ultimate indestructible unit of matter, if it exists.  For hadrons are composite particles made of quarks and antiquarks.  But, quarks, which at present is treated as fundamental matter principle, cannot be isolated and studied and is also not stable.  The electrons have been studied in depth and it is the findings thereof that made the Western Scientists turn towards Advaita Vedanta and the Upanishad truths on which it is based.

There is an interesting aspect about subatomic particles. They behave as if they have split personality with wave-particle duality.  For they can move both as particles and as waves; particle being one confined to a small space while wave is one spread over a vast region of space. For example light can take the form of electro-magnetic waves or particles called photons.  Further the particles will behave one way or another depending upon the way the observer chooses to measure it.  This means that in the realm of quantum physics, observing something actually influences the physical processes taking place. So, the data is not independent of the way the observer measures it and the observer is also part of the project and is now called the participator.  Again the wave functions, associated with subatomic particles, are abstract mathematical quantities based upon the probabilities of finding the particles in various places with various properties.  This has made Dr. Robert Oppenheimer, celebrated physicist called “The Father of atomic bomb” remark “If we ask, for instance, whether the position of the electron remains the same we must say ‘No’.  If we ask whether the electron’s position changes with time we must say “No”.  If we ask whether electron is at rest we must say “No”, if we ask whether it is in motion, we must say “No”.”  That means science is talking the language of the Upanishads, describing the Indescribable in paradoxes.  For example, Isavasya Upanishad describes the indescribable Brahman through paradoxes.  “That moves; That moves not; That is at a distance; That is very near;  That is inside everything; That is outside everything” (Mantra 5)

In the double-slit experiments it has been found that photons, particles of light that start as particles and end as particles change to waves and back in between on their own, as if they have a will of their own.  Such a change on its own without external interference is possible only among sentient beings.  The change could be inferred but point of change and re-change could not be detected.  E.H.Walker, an American physicist, openly concluded that the photons may be conscious.  What are photons but only subatomic particles!  And these subatomic particles only make up matter.   That means matter has also potential consciousness which is the view propounded by Advaita.  Advaita philosophy states that matter has also consciousness but in unmanifest form as everything in universe, matter and non-matter, is Brahman only. 

Initially it was assumed that electrons move around nucleus in fixed orbits like the planets around the sun.  Now it is discovered that electrons don’t have a trajectory or an orbit like the ball shot in the air or whirled around a chord.  Not only is it not possible to say where an electron will be at a particular time but it is also not possible to establish a causal relationship between two known positions of the electron.  Only the probability of it being at a particular time at a particular place can be given.  Dr.Fritjof Capra, physicist and systems theorist, remarks “Being a probability pattern, the particle has tendencies to exist in various places and thus manifests a strange kind of physical reality between existence and non existence” This type of reality, which can be neither termed as existent, nor dismissed as non-existent is not unknown to Advaita.  This is the property of Maya, power of Brahman, which can neither be said to be existent nor nonexistent. This property is termed Satasat Vilakshanam; Sat means existence, Asat   nonexistence and Vilakshanam devoid of (here of both).   Swami Vivekananda defines Maya as mere statement of facts as they exist.  Yes, Maya is the statement of facts as it exists in the subatomic world.

“Subatomic particles are Maya” means the world that is made of subatomic particles is a product of Maya.  Advaita has a word for it, Vyavaharika Satyam, relative reality. So quantum physics leads us to the conclusion that the world is a relative reality, not absolute reality which is what the Advaita philosophy had been proclaiming for ages earning for its votaries the derision of all schools of dualists as Mayawadhis.  

This indeterminacy in subatomic world is outlined in Heisenberg’s theory of uncertainty, which raised a hornet’s nest when it was propounded.  Einstein who set out to disprove this theory declaring “God does not play dice” became himself unknowingly the cause for strengthening it, by leading scientists after his time to the postulation of Bell’s theorem and to the concept of quantum entanglement.   Entanglement is when two particles (for example photons) are intimately connected so that measurement on one instantly affects the other, no matter how far away it is.  One entangled particle can be seen to affect the other instantly, no matter how far apart they are.

Bell’s theorem and the successful experiment by Alain Aspect, the French physicist, have shown that two electrons of an entangled pair, i.e. pair of electrons that have a total spin of zero, react to each other instantaneously irrespective of the distances separating them.  This has made Henry Stapp, another American physicist   remark “An elementary particle is not an independently existing analysable entity.  It is in essence a set of relationships that reach out to others”.  The bootstrap hypothesis of Geoffrey Chew, an American theoretical physicist, clearly states that the world cannot be understood as an assemblage of entities which cannot be analysed further, a view held earlier in classical physics or classical mechanics.  The universe is seen now as an ‘unbroken wholeness’, a dynamic web of   interrelated events, which is the similar to the conception of universe in Upanishads as Virat Purusha, a whole person, an organic dynamic whole where each part is interconnected and interrelated to every other part.  Idiom is different but idea is the same.

Extending this to human beings who are also assemblage of subatomic particles, every one of them is interconnected to every other human being in a subtle way irrespective of the race, religion, language or sex.  This is the key message of Advaita, a message of oneness of all living beings in their essential nature, much more so, of the human beings as their Athma (soul) is one and eternal, only their names and forms are different and finite. Even if we stop at interconnectedness without extending it to oneness that understanding itself will lead to the philosophy of Sanathana Dharma, ‘Vasudaiva Kudumbakam’  (the whole world is one family); and on that basis a stable world peace and world order can be achieved.

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Sankara Bhagavatpada -2

Philosophy of Advaita

Sri Sankara Bhagavatpada is the principal, though not the first, exponent of the Advaita Vedanta, and he systematised the works of preceding philosophers. “The Advaita taught by Sri Sankara is a rigorous, absolute one” observes Swami Sivananda. Bhagavatpada was the exponent of the Kevala Advaita philosophy.  His teachings can be summed up in the following words: “Brahma Satyam Jagat Mithya, Jeevo Brahmaiva Na Aparah” - Brahman alone is real, this world is unreal; the Jeeva is identical with Brahman. So a correct understanding of his usage of the terms, Brahman, Satyam, Jagat, Mithya and Jeeva is necessary for proper comprehension of his philosophy.  His philosophy is based on Upanishads, Bhagavad Gita and Brahma Sutras and so his Bhashyas of the Prasthana thrayi form the central texts in understanding his philosophy.

As per Bhagavatpada’s philosophy there are three orders of Satyam, reality, viz., Paramarthika Satyam (absolue reality), Vyavaharika Satyam (relative reality or transactional reality.) and Pratibhashika Satyam (reflective reality).  Absolute reality is the unchanging Reality that does not undergo any change in all three times; past, present and future and is always the same. This is the Pure Existence defined in Upanishads as Sat and that is Brahman. Vyavaharika Satyam is the transactional or empirical reality. This has experienceability, transactability and utility but has no absolute Reality and that is the Universe. Reality of day and night is an example of Vyavaharika Satyam.  Pratibhasika Satyam is apparent reality like the mirage water, seen as water but not available for use as water. Object/event experienced in dream is an example of Prathibasika Satyam.

Brahman, Paramathma, is Nirguna, without Gunas, Nirakara, formless, and Nirvisesha, without attributes, and impersonal and it is Sat, Chit, Ananda i.e. Existence, Knowledge, Bliss, in their absolute pure nature. Sat, Chit, Anandha constitute the intrinsic nature of Brahman and should not be treated as attributes.  Nirguna Brahman has the unmanifest power, Maya.  Bhagavatpada describes Maya in Vivekachudamani in verses 110 and 111 thus:

Maya is the power of the limitless Lord. It is anadhi (beginningless) avidya and is of the nature of three Gunas viz. Satva, Rajas, and Tamas and is superior to their effects (as their cause).  Its existence can be inferred from its effects only, by one who has subtle intellect.  It is the Maya through which the whole world is born.   (110)  

Maya cannot be described as either existent (Sat) or non-existent (asat) or as a combination of both; as either separate or non-separate from Brahman or as a combination of both; as either having parts or as partless or as a combination of both.  It is a great wonder and is anirvachaneeya (cannot be categorically described).   (111)

Brahman  with this inscrutable, undefinable power of Maya manifest is called Saguna Brahman or Iswara. Saguna Brahman and Nirguna Brahman are not two Brahmans, one the antithesis of other. It is the same Brahman from two different points of view, one Paramarthika point and the other Vyavaharika point.  Nirguna Brahman with power of Maya manifest appears as Saguna Brahman, Iswara and Iswara is the personal God whom the devotees worship. So the question of superiority or inferiority does not arise between the two though one maybe called Para Brahman and the other apara Brahman to distinguish between impersonal and personal Supreme.

Mithya is not illusion, it is vyavaharika satyam. So Jagat, the Universe, a product of Maya, is not an illusion. As vyavaharika satyam it is available for experience, transactions and is useful but it is not absolutely Real, and it is only the unchanging Brahman that appears as the changing Universe through Maya. Maya through its two powers, avarana sakthi, veiling power and vikshepa sakthi, projecting power, veils the unchanging Brahman and projects the changing universe as adhyasa.  As the unchanging Brahman only appears as the changing universe through Maya the universe has no independent Reality and hence Mithya. 

Jeevathma, is the real Self of the individual, Jeeva, who is a combination of Self, Jeevathma, and non-Self, anathma. The entire body-mind-intellect complex is anathama and material and Jeevathma is the life force that lends sentiency to anathama through its manifestation in anathma.  Jeevathma is Pure Consciousness, Chaitanyam, and is not different from Brahman, Paramathma.  Maya as anadhi avidya masks Jeeva’s real nature as Brahman and projects anathma as its real nature. Under the influence of  avidya an individual Jeeva mistakes its real nature as anathma instead of as Jeevathma.  Avidya includes not only ignorance but also erroneous knowledge. So the individual Jeeva thinks it is finite, limited and separate from Paramathma and other Jeevas and suffers samsara. Moksha or Liberation is ending the influence of avidya through Jnanam and realising one’s essential nature as Brahman. When one acquires the knowledge of one’s true Self as Brahman and is firmly rooted in that knowledge, avidya ends and one attains Jeevanmukthi, liberation while living. The identity of Jeevathma with Paramathma, called JeevaBrahma Ikyam, is an important aspect of Sri Sankara Bhagavatpada’s philosophy. 

Another important aspect of the philosophy is adhyasa.  Adhyasa means superimposition or false attribution of properties of one thing on another. For example, when a rope is mistaken for a snake in dim light, there is adhyasa of snake on the rope. It produces the same effect on the seer as the real snake, the reaction of fear etc. This reaction of fear etc. lasts so long as no light is shone on the rope and when light is shone, its real nature is discovered and fear etc. goes.  In the case of Jeeva there is mutual adhyasa between anathma, body-mind complex, and Athma, so that the intrinsic nature of Existence and Consciousness are attributed to anathma and actions and experiences of anathma are attributed to Athma, which is really akartha and aboktha. So the empirical ego is mistaken for transcendental ego causing samsara.  With spiritual enlightenment, adhyasa ends and samsara goes. 

So in a nutshell, in Kevala Advaita, Athma is one only without a second.  Free of all upadhis and with Maya unmanifest, it is called Brahman. With universe as upadhi and Maya manifest, it is called Iswara.  With Maya active and adhyasa operating, it is called the efficient and material cause of the universe.  With Sareera Thriam as upadhi and with Maya as Avidya, it is called the Jeeva.  But only the upadhiless Athma, that is Brahman, is absolutely and unconditionally Real, all else either relatively Real or apparently Real, if not unreal. 

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