Early Influences

The earliest texts of the Brahma Kumaris contain references to Vedanta philosophy and terminology, and accounts by visitors to the community during the 1940s also note Vedantic influences in its teachings and worldview. These references provide an important context for understanding the intellectual and spiritual environment in which Om Mandli, later known as the Brahma Kumaris, developed.

Here, Patrizia Heise, an ethnologist, comparative religion scholar and Jungian analyst, provides an introduction to Advaita Vedanta and some of the concepts that may help illuminate these early influences.

What is Advaita Vedanta?

Advaita Vedanta is one of the major philosophical traditions of Vedanta and offers a non-dual interpretation of foundational Hindu scriptures, particularly the Upanishads, the Bhagavad Gita and the Brahma Sutras. The Upanishads explore questions concerning ultimate reality, the self and liberation. Advaita Vedanta developed in conversation with other philosophical and religious traditions in India, including Buddhism, Jainism, Vaishnavism, Shaivism and other schools of Vedanta.

The philosopher Shankara, who lived in approximately the eighth century CE, became the most influential classical exponent and systematiser of Advaita Vedanta. In modern times, Advaita has become widely recognised both within India and internationally as an important expression of Hindu philosophy and spirituality.

Advaita means “not two” in Sanskrit. Its central teaching is the non-duality of Atman, the deepest or true self, and Brahman, ultimate reality. Atman is understood as pure consciousness and, ultimately, as non-different from Brahman. The fundamental paradigm of Advaita Vedanta is therefore non-duality.

Liberation (moksha) is attained through knowledge (jnana or vidya) of the true nature of the self and its identity with Brahman. Traditionally, this involves preparation and sustained study under the guidance of a teacher. A classical formulation known as sādhana-catuṣṭaya, the fourfold qualifications of the spiritual aspirant, includes discrimination between the real and unreal (viveka), detachment (vairagya), a group of ethical and mental disciplines (shat-sampatti), and a deep desire for liberation (mumukshutva).

The subsequent process of Advaitic enquiry is commonly described through śravaṇa, listening to or studying the teachings; manana, reflecting deeply upon them; and nididhyāsana, sustained contemplation or meditation through which their meaning is assimilated. Liberation is not understood simply as the acquisition of intellectual information, but as the direct recognition of the truth of non-duality.

The revealed texts (shruti), particularly the Upanishads, are therefore interpreted as sources of knowledge concerning ultimate reality. One of the central Mahavakyas, or “great sayings,” is tat tvam asi, usually translated as “That thou art”or “You are That”, expressing the identity of Atman and Brahman.

From the standpoint of Advaita, the everyday world of multiplicity is experienced as real at the empirical or conventional level, while Brahman alone is ultimately real. The concept of maya concerns the appearance of plurality and difference, while avidya, or ignorance, describes the failure to recognise the underlying non-dual reality. Advaita therefore does not simply claim that the world “does not exist”; rather, it distinguishes between different levels of reality and understanding.

Because of avidya, the individual identifies with body, mind and personality rather than with Atman. Later Vedantic traditions often describe the person through the imagery of the five koshas, or sheaths, which veil recognition of the deepest self. Spiritual practice therefore includes examining habitual patterns, attachments and mistaken identifications.

Classical Advaita Vedanta places particular emphasis on Jnana Yoga, the path of knowledge and discernment. Meditation, ethical discipline, devotion (bhakti) and selfless action (karma yoga) may also form part of the preparation and spiritual life of the practitioner. The goal is the direct recognition of Brahman and the possibility of liberation while living, known as jivanmukti.

Brahman is described as unlimited, non-dual reality and consciousness. A later Vedantic formulation frequently used to characterise Brahman is sat-cit-ananda: sat, being or reality; cit, consciousness; and ananda, bliss.

Advaita Vedanta therefore understands the apparent diversity and change of ordinary existence in relation to an underlying non-dual reality. Other Indian traditions offer substantially different accounts. Buddhism, for example, rejects the idea of an eternal, unchanging self (atman), making the relationship between Buddhist thought and Advaita one of both historical interaction and profound philosophical disagreement.

Further readings and references:
Natalia V. Isayeva (1993), Shankara and Indian Philosophy, SUNY Press, New York 
vedanta-yoga.de/meditationen-im-vedanta/ (German)