Sureśvarācārya in the Naishkarmyasiddhi and Vārtikas on Resolving the Dilemma and Establishing Non-Duality Introduction One of the most subtle philosophical questions in Advaita Vedānta concerns the status of the Witness (sākṣin). Is the witness-consciousness itself the ultimate Brahman? Or is Brahman something beyond even the witness? Many later Advaita discussions became entangled in this issue … Read more
I have a question—perhaps somewhat rough and unsophisticated—regarding the way nididhyāsana has been presented in your explanation. Let us suppose that one has gained the knowledge of Brahman. Yet, according to your presentation, that knowledge has not been fully assimilated in lived understanding; consequently, one may sometimes not “feel” oneself to be Brahman. In such … Read more
Among the most philosophically dense and programmatic passages in the Advaita Vedānta tradition is the opening Adhyāsa Bhāṣya of Śaṅkarācārya, traditionally placed at the head of his commentary on the Brahma-sūtra. Far from being a mere preliminary remark, this bhāṣya functions as a foundational prolegomenon (upodghāta) to the entire Advaitic enterprise. It sets out not … Read more
Sentiency permeates the entire body. This pervasive feeling suggests the existence of a separate self. Yet, upon careful analysis, this sentiency becomes objectified. It becomes clear that no actual individual person exists within. What remains? Merely a reflection of all-pervading consciousness—a blend of consciousness and matter. This is simply abhasa: a natural, feeling-sensation occurring within everyone. … Read more
