Advanced Vedanta


Sudharma kantheti posted Sep 26 '23 at 7:28 pm

Hari Om!

5th question in the lesson 22 is as follows:

Externally it appears that both the ajñānin and the Jñānin suffer. In this context which of the following are true?

d.)The ajñānin gives validity to the suffering by the ahaṅkāra; not so the Jñānin. ✘

Could you please explain why this option is wrong for the above question?

Thank you..


Hari Om!

I took the lesson 17 from Advanced Vedanta course, for question #7, one of the options given was,

7: Choose the correct statements:

□ Jīva = Microcosm conditioning - Sat–Cit–Ānanda Principle

Above option was also shown as correct response as per answer sheet.

Can you please clarify how this is correct.

Thank you so much.

Brian Turner posted Sep 17 '23 at 4:12 pm

I was able to take the 21 question quiz; however, when I try to access the 6 question quiz, I am taken back to the 21 question quiz. Can you help me with this, please?

Sudarshan Ramabadran posted Sep 12 '23 at 6:49 am

In the first lesson, it was said that all other births are bhoga yoni, but are not humans also doing the same, performing actions, enjoying? How is it then rare?

In the first lesson, specifically in the description of manhood, are we undermining or differentiating the ability of a woman to think rationally and thereby progress and evolve and saying that it is reserved only for men? I have read through Pujya Gurudev's definition of manhood, but this question sticks, hence the question.

While it is said human birth is rare, Why then should there be an adhikari who is qualified? Are not all humans qualified to study Vedanta? How can I make sense of this?

Can more specific examples be given to understand the concept of sambanda as part of anubandha chatustaya?


Hari om Swamiji,

I have a question about Svapna avastha. According to the text, in this state of partial abeyance (suspended mode), experience is amalgamated and half-digested.

In my role as a Software Engineer, I have sometimes been able to solve major technical problems while sleeping. It's funny, I've pinpointed the exact line of code/function that I've neither authored nor seen in the past. Was I still in Svapna avastha or did it switch to another state?

At your lotus feet, Mukesh

Mohit Mishra posted Sep 8 '23 at 6:35 am

Hari Om. Sri Gurubhyo Namah.

In lesson 16, we are provided an interesting and vital note of caution that while negating the five sheaths as the not-Self, the nature of the Self as Sat-Chit-Ananda must be asserted, else it can lead to a conclusion that Self is absence of everything = Sunya / voidness. The Sunya-vada school of Buddhism asserts voidness. Please forgive my limited knowledge and understanding - the Buddhists too speak of Awareness as being our real nature.

Please forgive my limited understanding and potentially sounding silly. It appears to me in one way or another both Buddhist principle of Sunya and Vedantic principle of the Self point to the same principle in one way or another, but different expressions. A glass full of water can be said to be devoid of air. A glass devoid of water can be said to be full of air. Would this be a correct understanding? If not, I humbly request your clarification on this aspect.

In continuation, we learn from the lesson that vijyanamaya-kosa is the locus cidabhasa. Negation points to our real nature different from this kosa by shifting our attention away from cidabhasa. The Sunya school of thought would probably stop here (?) having negated every aspect and conclude there is only voidness while Vedanta would take a step ahead and state there is an all-pervading entity (Self). Is my understanding right? If not, I again request for clarification.


Hari Om. Sri Gurubhyo Namah.

In lesson 14, we are introduced to to the six steps to liberation. Steps 3 through 4 logically must in sequence. Are steps 1 and step 2 also in sequence or in parallel?

What are the practical steps one take to cultivate vairagya (step 1) and samadi-satka-sampatti (step 2) in daily life? For instance, when at work, or any cravings that come up into one's awareness. I personally understand the theory. I still find slight difficulty in applying the theory. Please allow me to explain.

The study material states that dispassion is a natural outcome of 2 factors: (1) the finite nature (impermanence) of sense pleasures (2) overwhelming passion for the Infinite.

Understanding and contemplating over impermanence of objects has helped considerably in the past before this lesson, and I have personally experienced the sublimation of certain negative tendencies over time. But not all.

Cultivating overwhelming passion for God seems like a tall feat to achieve in step 1 in order proceed to step 2. It appears to me that I am misunderstood something here. How do I cultivate this expansive passion for the Infinite (God) in daily life - at home, at work, etc.? I understand unlocking this in me would naturally lead to natural dispassion towards all things impermanent, thereby leading to sublimation of lower tendencies, and hence purify the mind.

Parul Gupta posted Jun 23 '23 at 5:05 pm

Hari Om,

We read there are three type of Karma for any jiva : Sanchit, Agami, Prarabh Karma.
What is Antarayas Karma? Antaraya Karma has reference in Patanjali YogaSutra.
Came to know, Antarayas Karma causes hinderance in mediation.
How to get rid of these Karmas?
Please guide.


Hari Om!

In 10th lesson of Advanced Vedanta course, a match the following question was given on Desa Paricheda stating that it relates to the Objectival limitation and Jivabhava as the Notion of finite. Why can't it be vice-versa? Since Jivabhava is a limited individual considering different from others with the experience of objectival limitation (which means every finite object/being is limited by all other finite objects/beings by the very fact that they are different in nature), Jivabhava has the experience of objectival limitation at a point of time and at particular place.
Desa Paricheda also known as Spatial limitation is finite and is conditioned by space, hence to my understanding it can be related to the notion of finite too. Please correct me if I am wrong...

My second question: To my understanding, usually for most of us it takes several births to get rid of all the vasanas, but for few enlightened ones(rare) Isn't few births or one janma not enough to be devoid of vasanas?

Thank you.


Hari OM!

Could you please clarify the following?

For the 5TH question: Śrī Ādi Śaṅkarācārya (in Ātmabodha, verse 45) gives the analogy of the post–thief. Which of the following does the example elucidate?

One of the answers given in the answer key is:
a) Ignorance of the POST is the cause of misapprehension of the post as a thief. So too, ignorance of PARAMATMAN causes Its misapprehension to be the jīvātman

My question is:
Is it the "ignorance of the post/Paramatman" that causes the misapprehension of the post/SELF as a thief/Anatma ? or IS it the "ignorance of the PERCEPTION of the individual or JIVA/ANATMA" that causes the misapprehension of the post as a thief since,
Paramatman is NEVER ignorant even though it has the self deluding power "SAKTHI" of the self which could be destroyed by the dawn of self knowledge as it is of the nature of SAT(That exists in all 3 periods of time, considering the fact that ignorance is neither SAT nor ASAT)- CHIT- ANANDA?

Ajñāna comes under the category of mithyā/anirvachaniya because:
If Ajnana can't be either SAT or ASAT then,
Is it not that Ajnana doesn't exist in all 3 periods(Present,Past,Future) of time?
since it won't be there in future after the ignorance is destroyed by the light of SELF knowledge..

Thank You!

Sudharma kantheti posted Jun 7 '23 at 4:26 am

Hari Om!

Could anyone clarify this for me please?

For the question in Chapter 12, Which of the following are manifestations of ‘jagati satya-buddhi’?

Why isn't " I am a middle-aged person" not a manifestation of jagati satya-buddhi eventhough it's a manifestation of Atma-Anatma-Budhi( the 3 sariras or anatma concept) as given in the material?

To my understanding, eventhough Jagati satya-buddhi and Atma-Anatma-Budhi are categorized as 2 fold effects of Ignorance/Bondage, the underlying concept is same. Jagati satya-buddhi means the world of names and FORMS OF BEINGS ( she/he be a woman/man- infant/toddler/youth/"middle aged person"/old person) and objects are considered real which meant " I am a middle-aged person" is a manifestation of ‘jagati satya-buddhi’.

Thank You!


Dear Forum,
The fifth rare blessing (Lesson 1 of Advanced Course) is 'Vidvattvam'. I have understood the definition and spirit of the meaning conveyed. However, what lurks in my mind is the practicality of 'Viprata' (Vp) and 'Vaidika Dharma Marga Parata' (VDMP) when one knows and believes about his Vidvattvam. Is it possible for a Vidwan to tolerate misinterpretations without getting infuriated? The slightest sign of discomfort when faced against deliberately wrong interpretations will bring down a volley of stronger emotions like reprehensible anger and resentment thereby losing Vp & VDMP. How does one get all three blessings to coexist in harmony? Now, the analogy of fruit bearing branches of a tree bowing down in humility as compared to a Vidwan may sound ideal and utopian, but my doubt is what should be done to prevent oneself from losing temper when facing brutish reasoning/ argument whilst knowing correct from wrong?
Will be grateful if someone can guide me through.....

recent by TEJUS M  ·  May 15 '23 at 5:56 am
TEJUS M posted May 12 '23 at 2:32 pm

Can Phalashruthi be considered/ categorized as Ashirvaada Mangalacharanam? As in the Vishnu Sahasra Namam, when the benefits of chanting/ listening are listed according to the trade and traits of any individual, are the verses just conclusive Shlokas, or do they serve as Phalashruthi or is it to be classified as Ashirvaada Mangalacharanam?
Clarify please...

recent by TEJUS M  ·  May 15 '23 at 5:54 am

In the explanation of Svanubhava, the meaning was conveyed to be Su-Anubhava (Joyous, convincing experience) and not Sva-Anubhava (experience by own commission). If that be the case, how can 'Inserting finger into a live electrical socket' be a correct analogy of Svanubhava? The act is neither joyous nor convincing to understand the movement of electrons/ flow of electricity. Conversely, it is not an analogy for Sva-Anubhava too, for who would willingly put his/ her finger into a live socket merely for experience as the accidental contacts with live wires are repelling enough to deter one from deliberate actions.
Can someone please explain...!!!

recent by TEJUS M  ·  May 15 '23 at 5:53 am
Sudharma kantheti posted Apr 27 '23 at 7:44 pm

Hari OM!

Saṁsāra is defined as :

The realm of change
The unending cycle of joy and sorrow
The cycle of birth and death

but Is the entire visible universe not a part of Samsara?
According to my understanding, What ever changes is part of Tadatmya or Samsara, only the Atman is changeless or undestructable right.. Visible universe is subject to change, what we see now changes.. Leaves fall off from trees during fall season and get them back in spring, Weather changes, people become old and suffer with ailments and death, New babies are born, years pass by, what we see now in the visible universe changes, so why can't be visible universe a part of samsara?

Can anyone please explain it to me?

Thank You

recent by Arvind  ·  May 2 '23 at 11:57 am
sulochana srinivasan posted Apr 23 '23 at 8:21 am

Hari Om,
I am 82 years old. With the interest of knowing our scripture I joined Advance Vadanta course. I have done basic course. My query is whether i can be excused from writing the questioner?

recent by Arvind  ·  Apr 25 '23 at 12:06 pm
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