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The beginning of the Keralan Advaita Vedanta religious practice is related to Śaṅkara and described in the records of the scholar's life. This nearby artistic practice appears differently in relation to the extensively known, accepted hagiographic custom of Śaṅkara, which expresses that during "the conquest of the quarters", the savant arrived at four corners of the Indian Peninsula, where he laid out four monastic mathas (centers)  to spread the knowledge of the Advaita Vedānta doctrine. These were Govardhana (in the East), Sarada (in the South), Dvāraka (in the West) and Jyotirmaṭha Pīṭha (in the North). Advaita Vedanta is one of the most compelling schools of Vedanta, which is one of the six customary philosophical frameworks (darshans) of the Indian way of thinking. While its devotees find its principal precepts completely communicated in the Upanishads and organized by the Brahma-sutras (otherwise called the Vedanta-sutras), it has its verifiable start with the mastermind Gaudapada, creator of the Mandukya-karika, a portion of the commentary on the Mandukya Upanishad. 

The archaic Indian savant Shankara, or Shankaracharya, fabricates further on Gaudapada's establishment, basically in his editorial on the Brahma-sutras, the Shari-Raka-Mimamsa-bhashya. Shankara in his way of thinking begins not with a sensible examination of the empirical world but straightforwardly with the Absolute (brahman). If deciphered accurately, he contends, the Upanishads show the idea of brahman. In suggesting that case, he fosters a total epistemology to represent the human blunder in taking the sensational world for the real one. The key tenet for Shankara is fundamental that Brahman is real and the world is an illusion. 

Shankara focuses on scriptural texts, either expressing identity and character or denying distinction ("There is no duality here"), proclaiming the genuine significance of brahman without characteristics (nirguna). Different texts that credit characteristics (saguna) to brahman allude not to the real essence of brahman but rather to its character as God (Ishvara). The human view of the unitary and limitless Brahman as the plural and limited is because of people's natural propensity for superimposition (adhyasa), by which thou are credited to the I (I am worn out; I am cheerful; I am seeing). The propensity comes from human obliviousness (ajnana or avidya), which can be kept at bay simply by the acknowledgement of the personality of Brahman. In any case, the empirical world isn't absolutely unbelievable, for it is a misrepresentation of the real Brahman. A rope is confused with a snake; there is just a rope and no snake, however, for however long it is considered a snake, it is one.

Common interpretations of the Vedanta

The Vedanta schools agree with several beliefs: the transmigration of Self (samsara) and the allure of release from the vicious cycle of resurrections; the power of the Veda on the method for release; that Brahman is both the material (upadana) and the instrumental (nimitta) reason for the world; and that Self (atman) is the agent of its own demonstrations (karma) and hence the beneficiary of the natural consequences (Phala). All the Vedanta schools collectively reject both the non-Vedic, "nay-saying" (nastika) ways of thinking of Buddhism and Jainism and the studies of the other Vedic, "yea-saying" (astika) schools (Nyaya, Vaisheshika, Samkhya, Yoga, and, somewhat, the Purva Mimamsa).


Q1. What does “Vedanta” mean?

The term Vedanta implies in Sanskrit the "end" (anta) of the Vedas, the oldest sacrosanct writing of India. 

Q2. What are the seminal texts of the Vedanta?

The three seminal Vedanta texts are the Upanishads like the Brihadaranyaka, the Chandogya, the Taittiriya, and the Katha; the Brahma-sutras; and the Bhagavad-Gita ("Song of the Lord").