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SYNOPSIS OF VISHISTA-ADVAITA

THE BRIGHTNESS OF VISHISTA ADVAITA: A SYNOPSIS

This website is a personal account and description that has its roots in the ancient idea of advaita in Hinduism with God being acknowledged. I make no apologies in describing it as the development of what I know to be traditional Vishista-advaita Vedanta, since I have explored it from first principles and the ideas are based on extensive studies of Humanology in the modern context, with the facilities now available to man in one of the most highly developed nations of the world, that is the United Kingdom.

In Vishista-advaita Vedanta that I subscribe to God Sri-Krishna-Durga is present in the psyche of all individuals dormant but It can be evoked by bhakti and surrender on worldly matters the reality dimension termed vyvaharika in Hindu parlance; this Brahma-Nature being composed of sattvic, rajasic and tamasic guna consciousness and their interactions in the universe (Brahman). The term guna means the property of matter in its divine, semi-divine and evil nature for sattvic, rajasic and tamasic guna respectively. These gunas in consciousness are governed by Brahma (sattvic), Vishnu (rajasic) and Shiva (tamasic) gods that give living beings their own choice of characteristics.

God Sri Krishna-Durga is the Supreme Entity higher power who choses when to awaken a yogi to show the path of truth and dharma to undertake dharmayudha. When God decides to go dormant again the yogi seeking knowledge and liberation enters the reality dimension of paramarthika the ultimate Reality wherein he discovers guna-consciousness free Brahman Reality by jettisoning gradually all his beliefs and attachments towards spontaneity of actions where he has to no objectives, aims, plans, missions, hopes, wishes, desires (so no man-envisioned dharma) and ego to become the Self which equates to Brahman in nondual existence. That is when he attains liberation from having acquired complete knowledge, wisdom and understanding. So God does not exist for all intents and purposes unless a person is selected by God for a missionary intervention, the life being preordained and preorchestrated to the destiny that the yogi has been selected for.

A person is self-sufficient if he or she follows this Vedanta and becomes the Self as his true nature. In mindless living without thoughts he has total awareness of the imminent reality such that he can spontaneously, nonchalantly and unpremeditatedly take actions to survive in Self-preservation because guna-consciousness free Brahman is pristine truth as the ultimate Reality. He becomes a Master Escapologist and survive in the most oppressive situations in his house of shelter. Whatever he does has the effect of truth-accommodation because Self is Brahman. His truths are superior to that of. oppressors so he will always be dominant over his adversaries in conversation and arguments about himself in a court of law operating on man-made structures and values and not the ultimate truth of Brahman that he is.

On 22 February 2023

I posted in Facebook: ‘You are Brahman but you are confused because you are attached to your lower self, the body-brain-mind complex. There is no duality in Brahman.’

Advaita Vedanta is a scientifically proven fact. Being Brahman is perfect Truth-accommodation.

Life is biological, the lower self. Some confuse this with Maya, but it consists of atomic particles just like rocks, sun, water, etc. Brahman is this ultimate Reality conception comprehended by the higher Self which is none other than Brahman itself.

Advaita Vedanta is one half of Vedanta: of which the fullness is given to us by Vishista-advaita Vedanta.

I am a qualified adviatist, otherwise known as Vishista-advaitist according to Vishista-advaita Vedanta. In this conception, we have vyvaharika (the visible and experiential reality) and paramarthika (the ultimate reality). In the visible and experiential reality, life has the body-brain-mind complex and we have God experienced in this dimension of Reality. This God is very real to the Vishistaadvaitist and one lives life to the fullness in immersing oneself in creation of Brahma-Nature to live to dharma (duties and righteous actions). This dharma is known as sanatan dharma or the dharma that is derived from surrender to God and bhakti and devotion to God. But this is only half of reality. The objective of life is to be liberated, even from God in one's psyche. When one wishes freedom of thought and independence, on seeks the paramarthika reality, where one truth-accommodates and seeks the truth of the nature of Creation. This brings one to being nonchalant, spontaneous and unpremeditated in one's actions and finds Self-Realisation in that one is none other than Brahman. Once one reaches this destination of one's journey in life there is no turning back. One is Brahman in perfect non-duality, There is no birth, no death, we are just the same as plants animals, rocks, sun, water and the rest of the cosmos. There is no dharma left of duties and righteous actions. One reacts of developments and lives in perfect truth-accommodation as Brahman, in harmony with all that moves, for everything moves with physical energy that Brahman is. One is then fully liberated, with no concerns, no emotions, no ananda, no sorrow, no feelings as one has left vyvaharika (samsara) behind.        

La Iluminación Suprema wrote:

Shantanu Panigrahi so, when we are involved in vyaharika, the duality is between the experiential life and god, and when you realise you go through the witness till conciousness itself, the duality is between concepts of thought and no thoughts. But theres is a point when we realise that all is the same with no possible differentiantion between illusory and real and there is no duality anymore. Do I understand properly my experience? Thank you.

My reply: ‘Precisely.’

La Iluminación Suprema wrote further: I dont want to disturb you, I'm nobody Sir, but may I have another question? Then during the life of the body, our no name no form 'being' no fixed identified with anything, is what we call Presence, Awareness or Turiya?

Shantanu Panigrahi replied: In vyvaharika one has to think and calculate, have strategies for performing one's dharma, so one suffers mentally even becoming paranoid schizophrenic and developing other mental disturbances, but in paramarthika, one has no aims, plans, objectives, missions, anticipations, expectations, wishes, hopes, desires, no ego and no delusions: one is totally aware of one's surroundings and can instantly work out who is doing what and one automatically reacts in the perfect manner to what one is confronted with. This is the height of 'Awareness' where one has total truth of the imminent reality and is able to survive because it automatically has access to one's memory bank in the brain. It is so valuable to have this condition that is free of impurities of the mind that are contained in vyvaharika reality. It is the perfect non-duality state of Brahman.

La Iluminación Suprema

Shantanu Panigrahi Tkank you very much for your confirmation, Sir. My body was 23 when suddenly thoughts stopped for some days and after they came back, I've been living at ease till my today's 64, not finding before anybody with 'knowledge' enough to understand. Thank you very much again.

Further Comment:

The transition between vyvaharika dimension of reality and paramarthika dimension of reality is sequential, one way towards Brahman which therefore counts as the ultimate Reality. It is the complete package as the endpoint of truth search through satya-advaita yoga that I have practiced for 25 years of my adult life. The reasons are that one is more efficient at what one needs to do under Brahman than under subservience to God in sanatan dharma, for it is very clear to the author that all plans, strategies, objectives, desires etc are fools gold in that not only these material benefits are hit and miss endeavours and riches acquired can easily disappear in the course of time to render one from riches to rags, the journey through vyvaharika is perilous materially and spiritually in that one has enemies in society out to pull a person down as happened to me with two spells in mental hospital and further attempt made against me to make it a third irreverisble fate if not the even worse fate of being jailed in a prison cell. Mentally, such stresses cause suffering with psychiatric disorders like paranoid schizophrenia and others. So the only way out for me was to find the path that led to liberation from such anxieties and this led to slowly travelling on the path to paramarthika dimension of Reality. There is no going back for the single most important thing is to have peace of mind and that cannot happen in vyvaharika: the mind has to be dropped as the lower self of one's being.

 

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self and Self: atman and Paramatman

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Do not know the truth: you will get attached to it, and that will be Self-destructive.

The self and Self are two different things as physical entities known to me only as purusho and Purushottama. Mind and atman are non-physical (spiritual) entities reflecting the self and the Self. When you gradually through satya-advaita yoga lose all attachments of the mind the ego vanishes and the mind becomes atman, and the self becomes Self. When one keeps the mind free of attachments it generates awareness (truth of the moment), This is essential for survival with dignity (Purushouttama) To think of the past or the future leads to the destruction of truth in the Self mode of physical operation because reality is transient and impermanent. The atman is Brahman the all-knowing Entity of the Universe (Paramatman) or God Sri Krishna-Durga. This is why it works. This is my version of Vishista-advaita Vedanta.

 

If you are attached to any thoughts you cannot gain knowledge: the mind needs to be totally free letting awareness to do the necessary probing to realise.

I cannot reason why the mind works like that except to say that when the mind is cluttered with beliefs, thoughts, wishes, desires, anticipations, hopes, expectations, plans, objectives, missions, it is in a state of confusion such that these are stumbling blocks to awareness of the environment, the reality that is transient and impermanent which is what one needs to know in order to be able to determine the reality of the moment, the truth that is necessary for one to live one's life safely and comfortably. When the mind is free of the bodily-brain interactions with it, one is ones true nature, the Self, which is free of all attachments. It is in this Self mode, that one is fully aware of the environment and can take decisions on how to live during one's next moment. One is then fully Self-sufficient and can tackle any hurdles that come's one's way because the awareness of the environment discovers the truth of the situation so one can take the correct actions that threaten a person or which seeks new opportunities. This is the ongoing process of Realisation and it never ends so long as one is alive.

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TRUTH AND DHARMA RAKSHATI RAKSHITA

TRUTH AND DHARMA RAKSHATI RAKSHITA

Dharma rakhati rakshita means one who preserves dharma is protected by dharma and his works karma are conserved.

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Truth alone is dharma: if you have spoken the truth by discovering the ultimate truth that is preserved in humanity  dharma has been Sanatan dharma because you established the eternal laws of Nature and you have consequently proven to yourself that Dharmo Rakshati Rakshita. Ask yourself: have all your karma that you insisted were true been accepted by humanity at large as true by State accreditation? That is the litmus test, in that your works have not been consigned to the dustbin of history within your life time. This means that your legacy has been assured. This is your yogadaan, from God as having effectively approved your works.  You have then become a living legend.

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To go on the path of sublime truth is paramarthika dharma: it finds for one natural justice and is the meaning of dharma rakshati rakshita.

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ACHINTYA BHED ABHEDA TATWA AND QUALIFIED MONISM

I am tending to the view that what I have hitherto been calling the Self as being beyond the vyvaharika God is in fact God in oneness and separateness.

The atman (Self) and Paramatman God union is the qualified monism of achintya bhed abheda tatwa (oneness and separateness) in Vishista-advaita Vedanta.

 

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REVISION OF VISHISTA-ADVAITA VEDANTA

In this blogpost, the author having recenttly spent some 6-8 months exploring all the ideas and concepts of Hinduism puts forward his opinion of what his philosophy of Vishista-advaita Vedanta means to him, how it is structured, and what its practical implications are.

When I talk about God Sri-Krishna-Durga as the Supreme Spiritual Entity (these are two aspects of God), it means that He/She alone exists as the Absolute Reality. He/She exists in unmanifest and manifest forms signifying the dissolution of the universe and Creation in becoming unmanifest and again becoming manifest in cycles. 

I also talk about Sri-Krishna-Durga's Maya, not the other way round that advaitists allude to when then ascribe the material world of vyvaharika as an illusion of Brahman and that Brahman is all there is. For me this is putting the cart before the horse. It is Brahman that Sri Krishna-Durga's Maya as magic creates and this Brahman consists of guna-consciousness attributes of rajasic, tamasic and sattvic components of Brahma-Nature interacting to generate the changes in Reality in its impermanence that living beings need to navigate when they try to survive in relative comfort. 

Sri-Krishna-Durga exist in human psyche lying dormant normally unless the Supreme Almighty God decides to emerge out of dormancy to influence changes in Brahma-Nature, as for example when there is a preponderance of evil (tamasic) in Brahma-Nature and some order of rajasic nature needs to be restored that God judges. A person living in bhakti and surrendering to the God in his psyche can interact with Him/Her through correspondence of questions and answers. But God wishes people to be independent of Him/Her to use their own free will so will go back into dormancy when He/She judges appropriate for a particular yogi/sadhaka. This He/She can do because He has got in place a mechanism that would make the person independent of Him/Her. The mechanism in place is through the mind of the sadhaka being turned into atman mental faculty (Supermind) and when atman is pristine truth, it equates to Brahman as the Entity that is the Creation consisting of Brahma-Nature in what we see as being the universe.

The means to change from living from within one's mind where God Sri-Krishna-Durga resides to moving towards the mental faculty becoming atman is to let go all one's attachments, such as beliefs, concepts, knowledge, and set dharma even when one might earlier have practiced karma in sanatan dharma in surrendering to God. One learns to act nonchalantly, spontaneously and unpremeditatedly in all ones actions and reactions with the material world, with having no aims, objectives, missions, plans, hopes, wishes, strategies, tactics, anticipations, expectations, desires and finally not an iota of ego. This is when from atman comes truth and from truth comes the appropriate dharma automatically. The actions undertaken are perfect for Self-preservation and the state of being for the person is called the Self. The Self is the same for everyone, and all living beings for atman=Brahman in advaita. 

Thus synopsis includes Supreme God Sri Krishna-Durga in the vyavaharika bit not in paramarthika representing the material and spiritual dimensions of Vishista-advaita Vedanta that the philosophy is called.

A Vishista-advaittist is always seeking the reality of his destiny (bhagya, kismat, fate) and does not enforce changes in the reality of the momen let alone for the longer term by will power. This is because he knows that it will be Self-destructive in being futile causing anguish and loss of peace of mind.

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FROM NAVIGATING BRAHMA NATURE TO ADVAITA VEDANTA

 

From Navigating Brahma-Nature to Advaita

https://www.knowledgeforworldconservation.com/post/navigating-brahma-nature

Spirituality amounts to nothing if one does not understand the functioning of the universe such that oneaa always knows how to navigate a path to survival in liberty.

The universe is a spiritual Entity and best described asd Brahman, the ultimate Reality. It changes every moment. So one needs to be aware of the imminent reality to be able to navigate it towards the peace of mind that comes from liberty.

To live in Brahman perfectly one realises that it consists of Nature  best described as Brahma-Nature to denote its gunas (properties) in the consciousness of matter. The Hindus have described these in the Trimuti triad of sattvic, rajasic and tamasic guna consciousness. It is these three or blends thereof that generate interactions in Brahma-Nature that cause the impermanence of reality.

To navigate Brahma Nature, therefore one must not be attached to anything material or spiritual so as to posses the fullest supramental flexibility for one's actions in spotting dangers to one's survival and seeking opportunities to better one's prospects in the knowledge that loss of liberty diminishes the scope for both these objectives.

The sattvic guna consciousness is attached to piety and sentimentality at the one extreme, whereas the tamasic guna consciousness is attached to criminality (evil) at the other extreme, with the rajasic guna consciousness being in the middle of both of these in being semi-divine.

These all have attachments that generate dharma of different kinds given by the religions that people adopt, as for example Vishista-advaita employs dharmayudha activism in the rajasic guna mould to fight for truth and justice. So none of these guna-based religions aid a person in navigating Brahma Nature successfully for survival in liberty.

One needs to transcend one's gunas through the satya-advaitic yoga of oneness with truth and thereby acquire knowledge at the highest possible level which sharpens one's awareness of what is going on In Brahma-Nature imminently and simultaneously one obtains the truth-tools to navigate Brahma-Nature successfully. Without guna-trancencedence consequently a person is trapped in bondages both internal and external, is restricted, loses his liberty and suffers.  When one transcends the gunas there is no dharma in terms of rules and regulations to bind one.

Thus, when a person brings into his mind dharma as duties, responsibilities and righteous actions, he or she is attached to a god or a religion/philosophy, even as atheism) so is not well placed in navigating Brahma-Nature to a happy and secure future.

So how does one trancend the gunas? This is done by having no aims, missions plans, strategies  tactics  hopes, expectations, anticipations, desires, wishes  and so no ego. One is totally unattached so that the mind is at a supramental level that is so free that the thoughts one gets are pristine unpolluted truth that no one can beat in the battle for survival.

At the level of the supramental being where one is truth-personified Self Realisation takes place and one is the universal Self or Brahman (atman=Brahman) with no Brahma-Nature to navigate. That state of being is advaita, there is no second.

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Through satya-advaita yoga one navigates Brahma-Nature with spontaneity to reach

advaita state of being with no second where Self=Brahman (physical energy).

 

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THE REAL CAUSES OF SUFFERING AND ITS AMELIORATION

The is an age old issue related to suffering, freshly diagnosed by the author in an updated scientific approach.

 

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That post was a personal account of my tentative considerations in the journey of seeking the Conception of Reality which has changed now. Today I personally consider the universe to be preordained and preorchestrated and I am no longer a Brahmo-advaitist but a Vishista-advaitist. The reason that I became spontaneous, nonchalant and unpremedictated in my actions every moment of the day is because I was testing my destiny to see whether God had really awakened me 24 years ago with visions and utterances and prophecies to move on to higher knowledge and if so would I attain it in my own life time. It had nothing to do with being a Brahmoadvaitist as I wrote then. It was satya-advaita yoga in action. Brahmoadvaita did not satisfy me and I explored Vishista-advaita.

Let me explain in relation to suffering that the Buddha talked about.

Is it necessary to live free of all suffering? Then one does nothing meaningful is life. One is as good as a vegetable. One lives for nothing. That means living withot a family, withot a job, or house that needs maintenance, without social and political activities, without formal education, etc. For as soon as one has to fend for oneself in the jungle of Brahma-Nature, one interacts. All this ine volve es mental activities which leads to stress in the mind.

The purest form of advaita is Brahmo-advaita and is based on practicing satya-advaita dharma of truth-seekin yoga (gyan yoga) truth-exposing and truth-accommodation so that truth is sacrosanct for maximal creativity by subscribing to the God Brahma in the Hindu Trimurti as the Creator from which the name is assigned to the practitioner; the ultimate Reality being Brahman. They eat and drink as food and drinks are availble so do not necessarily lead austere lives.The do not fight back the oppressors. This is equivalent to Buddha's Cessation of suffering for which the 4 Noble Truths and Eightfold path was laid out as the Dhamma. In different ways both are sattvic sentimentality of piety. But common to both is that the highest attainment comes from losing every bit of one's attachments. It is without suffering. These two paths to nirvana are not for householders but for monks and sanyassis seeking reslease from the samsara through liberation (moksha).

The tamasic way is totally animalistic and predatory like lions, cheetas, tigers and hyenas in human bodies suffering in stress like hell in chasing their preys. It is termed Shaiva-advaita.They kill, rape, lie, cheat  deveive, trap their intended victims by distorting the truth, exploit other humans and animals as slaves, go for wealth in capitalism, extract natural resourses unsustainably..That is their dharma, under the principle of 'Shubha laabha (Auspicious profit). They have no morals and are gluttons for food and drinks. The name Shaiva-advaita is assigned to the practitioner in view of their destructive activities on Brahma-Nature in their worship of the satanic God Shiva as the Destroyer and Lingaraj in the Hindu Trimurti.

The middle rajasic way is given by Vishista-advaita, where one is productive in a balanced way so does not get too stressed in taking care of one's duties and responsibilities (righteous actions) and does not cause excessive suffering. One is attached and consciously works out how to survive in the jungle of Brahma-Nature every moment in awareness of one's circumstances to make progress towards one's goal of Conservation and Preservation. They lead austere lives when it comes to food and drinks trying to be asx vegetarian as possible and limiting other consummables. They are actively dharmic for which they engages in dharmayudha for upholding the principles of truth and justice. It creates enemies who one has to fight like an army General using every conceivable weapon of warfare in a proportionate manner so that one still survives in dignity and liberty, not becoming a martyr like Mahatma Gandhi or Julian Assange and countless others. A perect Vishista-advaitis is a Master Escapologist in protecting himself from satan-evil oppressors. He or she subscribes in devotional surrender (bhakti) to the Personal God Sri Krishna-Durga as the two aspects of God represented as Vishnu in the Hindu Trimurti as Preserver.

Whatever makes your moment by moment bloat float is what à person adopts. A person cannot change as it is a genetic predisposition as to what kind of advaitist or blend of advaitism he or she will become. A leopard cannot change its spots; and as they say in Odia, you can tell from the scent of the fitst two leaves that the plant will grow into a Tulasi.

2 years ago

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REINVENTING THE WHEEL IN THE DIAGNOSIS OF MAN

Because the Brahmoadvaitist realises that the universe is pre-ordained and pre-orchestrated into Brahma-Nature as it changes with time, he lives unattachedly, acting (karma) only to judge and ascertain his imminent reality and thereby to determine his own truth path towards his destiny (Fate). He acts to live for the present moment only.

Thus for a Brahmoadvaitist there is no devotion towards the Creator God directly or through His representation in Brahma-Nature. Everything he attains through karma is a self-determined truth. He is not attached to his actions of even a moment ago, as past history because they were his actions of momentary karma that were unpremeditated and performed with nonchalant-spontaneity.

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VISHISTA-ADVAITA VEDANTA IS THE ULTIMATE REALITY TO LIVE TO

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Advaita on reflection does not concern itself with intellectual questions like the possibility of the preordination and preorchestration of the universe as if a God has set it in a precharted motion. There is only speculation that this is true. For me today there is no certainty of anything like that. I have waited 24 years to find out if I am the proph3s8sed Kalki avatar of Hinduism. I have been fishing in the darkness of such a Reality.

Knowledge is an aid to survival. Nothing more. Then knowledge of even a moment ago is not to be dwelt upon if one wishes to survive in Nature. There is'fight', there is 'fight, and there is symbiosis as the three strategies for survival. These three biological means need to be judiciously used in practising the art of Escapology from the predators in human society just like one would do against all other animals in Nature. One has a mind and it needs to be developed through satya-advaita yoga such as to make oneself a Master Escapologist. That is the only truth I have experienced. So I am back to square one and have reverted to calling myself a Satya-advaitist (truth,-accommodationist).

 

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Advaita is unsustainable as it destroys the knowledge that Brahmoadvaita acquires on preordination and preorchestration of reality and assumes that there is both material and spiritual goals of liberty and moksha attainments. This means that the advaitist accommodates persecution that one necessarily faces in the jungle of Nature by acquiescence to injustices faced in life. This the advaitist justifies in describing the perceptional-reality as an illusion for which he has no proof for himself. He therefore seeks refuge in theorising Reality into vyvaharika and paramarthika realms of Relative Reality and Absolute Reality. It is therefore mired in delusion.

The correct approach to life is to discover the nature of the reality that the jiva lives in and so has proof of to try and fathom the meaning of life as one goes about one's moment to moment commitments in whatever capacity that Fate has arranged for one that one has freewill and control over.

To attain peace of mind which is a mind free of suffering mentally one also needs to be physically perfect. For that one needs to struggle for survival and counter the forces of Nature to the best level that one can do. This comes from knowledge of Nature to develop strategies and tactics to make oneself financially secure so that not just the basic necessities are met for oneself daily there is something saved for a rainy day or one's old age when one is physically incapacitated. So one must aspire to be as rich as possible through use of one's intelligence to establish one's reputation in Humanity as it develops through life.

The best way to do so is through education in life and using all one's energy to experience life in all-available means materially and spiritually to sharpen one's intellect with the perfect knowledge that one can acquire of Nature.

So I return to being a Brahmoadvaitist after a brief foray into advaitism which is unsustainable for me intellectually.

 

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Satya-advaita is not just a vedangta but also a yoga and only needed until one has ascertained the truth. The truth was realised by the author at 21.55 pm on the 20th of July 2022, when he decided that that what one does within it is spontaneous dharmayudha which is the essential human need to withstand the evil forces of Brahma-Nature in its tamasic attributes. Fight, not flight is the way of dharmayudha, So I am prepared for the next thing to come fortified with knowledge of how the mind works, its potential and its limitless power.

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9.16 am 3 August 2022 Update

Satya-advaita is advaita in reality and that does not feed the belly, truth accommodation as a way of living leaves one to the mercy of the tamasic forces of Brahma-Nature. 

Dharmayudha is essential in fighting the evil forces of Brahma-Nature. This comes from following the principles of Vishista-advaita Vedanta based on the scriptures of the Mahabharatta and the Bhagavad Gita.

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BRAHMA-NATURE IS THE TRUTH

The finality of revisions and determinations has revealed that Brahma-Nature is the Truth created by God SriKrishna/Devi Durga who have hidden itself within it and are dormant for all intents and purposes.

 

Brahma-Nature is the Truth | Shantanu Panigrahi (knowledgeforworldconservation.com)

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COMPARATIVE ADVAITA AND DWAITA REALISATIONS

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The various realisations of advaita and dwaita

in Spirituality

https://www.knowledgeforworldconservation.com/forum/spirituality/the-various-realisations-of-advaita-and-dwaita

The question arises in my mind when considering theism and atheism is the various strands of Realisation of the truth: Consciousness-advaita, Brahmo-advaita, Vishista-advaita, Shudha-advaita and now Satya-advaita: take your pick, or is yours Dwaita?

I have used the term Brahmo-advaita for classical Advaita Vedanta according to the scriptures enunciated by Sankaracharya in 'Brahma-satya jagat mithya' so that Brahman is the only Reality and the phenomenal world is Maya that is apparent and hence illusory. This makes the philosophy God-less so atheistic.

Buddhism is a distinct variant of Brahmo-advaita focussing on alleviation of the human suffering condition through Dhamma in the vow taken by adherents to observe the 4 Noble truths and the Eight Fold path to attain nirvana or liberation from the phenomenal world that it considers real The reason that I have placed it here is that it discusses the impermanence of Reality but is widely accepted as being atheistic (could a benevolent God have created such a terrible samsara that people would wish to escape from it) even though some would argue that this was God's purpose . So it is contentious that the Buddha was personally non committal on this specific point.

Shudha-advaita is union with God as a Personal Higher Entity such that everything is this God and living beings are living Gods. It is purely theistic.

Consciousness-advaita isays that Consciousness e source of everything and is everything as a single Entity that an advatist is in union with no Creator or Personal gods. It is atheistic The philosophy is encapsulated in the term Satchitananda, that is translated as truth-consciousness-bliss.

VIshista-advaita is theistic based on achintya bhed abheds tatwa of oneness and separateness with Supreme God Sri Krishna/Devi Durga existing in the Reallty of Brahma-Nature with millions of guna consciousness gods and goddesses representing different blends of sattvic, rajasic and tamasic attributes. It is qualified monism because it has a material dimension of reality (vyvaharika) in which a personal God is experienced and a spiritual dimension of reality in which through loss of attachments and bondages the Self is realised for total liberation of operation. There is no scientific proof for any of it so it counts as a philosophy. There are different dharmas for vyvaharika (dharmayudha) and paramarthika (conservation, preservation and harmony in Brahma-Nature). There is continual bhakti for God with surrender only in vyavaharika dimension. The conceptualisation always remains a faith that accepts the preordination and preorchestration of the universe in s Grand Design such that living beings have fates/destinies/kismat and yet have their own freewill to change their circumstances.

Satya-advaita is agnostic atheotheism in keeping an open mind that both Creator God and Personal God may exist but the practitioner has not had concrete proof of these as highr entity or power. The advaitist is at oneness with truth at all tiimes so without scientifically justified proof that he/she continually searches for a conception of Reality is not yet formed incorporating invisible and undetectable elements in the environment. Pending such a formulation words like Brahman and Brahma-Nature are not in the vocabulary. Only Nature is known as Reality for certain based on energy-mass equivalence of E=mc2. There are no specific duties and duties other than living in truth and in the reality of the moment. The satya-advaitist therefore has no aims, objectives, wishes, plans, aspirations, hopes, anticipations, expectations  desires or ego as he/she awaits the truth to get revealed into his/her thoughts every moment in patient mental exploration mode of operation. There is acceptance of a higher Self as a state of one’s true nature free of attachments and bondages of the mind so that the practitioner is totally free to live as living in truth comes forth. He has faith in truth alone (satyamev jayate, that is to say  truth is sacrosanct and must be allowed to prevail).

Dwaita is theistic in which God is the controller of the universe in having created it and also preserving it. People pray to God as their Saviour in life. God is known to different established religions by names such as Allah, Jagannath, Krishna, Yahweh, Jehovah, and Ram. Holy Books have been written since the year 3000 for people to follow the commandments of their particular God such as Bhagavad Gita for Hindus, Torah for Jews, Koran for Muslims and Bible for Christians. People follow these and either love God, or fear God.

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