“Brahman (the existential substratum) is the only truth, the world is illusion, and there is ultimately no difference between Brahman and individual self.”

—  Adi Shankara

Original: (hi) Brahma satyam jagat mithyam, jivo brahmaiva naparah

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Adi Shankara photo
Adi Shankara 19
Hindu philosopher monk of 8th century 788–820

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Adi Shankara photo

“Brahman the Absolute alone is real; this world is transient (mithya is anirvachaneeya, cannot be defined, cannot be translated as unreal), but the jiva or the individual soul is not different from Brahman.”

Adi Shankara (788–820) Hindu philosopher monk of 8th century

Refer to current Sringeri Shankaracharya discourses in Telugu and Tamil (two different pravachans). Do not blindly translate "Mithya" as Unreal. Do not misrepresent what Adi Shankaracharya preached in Sanskrit to his students and world using useless English translations.
Alternative translation: Brahman is the only truth, the world is illusion, and there is ultimately no difference between Brahman and individual self.
Translation in Global Encyclopaedia of Indian Philosophy (2010), by N.K. Singh and A.P. Mishra, p. 16.

“The universe is a puppet-show; Brahman is sole producer, Brahman is scenery and players, Brahman is sole spectator. The universe is Brahman, sportively self-deluded, taking delight in itself. The means of production is the power of delusion, or māyā; scenery and puppets are Brahman, self-stamped with 'name and form', its 'lower nature'—prakṛiti; as spectator it is puruṣa, retaining its proper nature.”

W. Douglas P. Hill (1884–1962) British Indologist

Source: The Bhagavadgītā (1973), p. 35. (20. Kṛiṣṇa-Brahman and the Universe)

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“Seeking Brahman in world transactions,
Seeking Brahman in all JIva forms,
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D. V. Gundappa (1887–1975) Indian writer

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“Men, unacquainted with Vedanta, do not see that all things and all individual selves have Brahman as their self. They think that all terms exhaust their significance by signifying the various objects by themselves, which objects are in reality a part and not the whole of the meaning of terms. Now by the study of Vedanta, they understand that all such objects are the effects of Brahman, that Brahman is the inner ruler of them all and that they are animated by Brahman as their very soul. Therefore they come to understand that all terms signify Brahman itself having as its modes the entities, to which latter alone the terms are applied in common usage.”

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Source: Vedartha Sangraham, 11th century, p. 14.

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“The more superficially one studies Buddhism, the more it seems to differ from the Brahmanism in which it originated; the more profound our study, the more difficult it becomes to distinguish Buddhism from Brahmanism”

Ananda K. Coomaraswamy (1877–1947) Ceylon-American art historian

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Context: The more superficially one studies Buddhism, the more it seems to differ from the Brahmanism in which it originated; the more profound our study, the more difficult it becomes to distinguish Buddhism from Brahmanism, or to say in what respects, if any, Buddhism is really unorthodox. The outstanding distinction lies in the fact that Buddhist doctrine is propounded by an apparently historical founder, understood to have lived and taught in the sixth century B. C. Beyond this there are only broad distinctions of emphasis. It is taken almost for granted that one must have abandoned the world if the Way is to be followed and the doctrine understood.... but nothing could be described as a 'social reform' or as a protest against the caste system. The repeated distinction of the 'true Brahman' from the mere Brahman by birth is one that had already been drawn again and again in the Brahmanical books.

Fritjof Capra photo

“The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within.”

Fritjof Capra book The Tao of Physics

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The Tao of Physics (1975)

“Kṛiṣṇa says (vii. 19) that the man of knowledge affirms that Vāsudeva is All. This is the central doctrine of the Bhagavadgītā. Kṛiṣṇa Vāsudeva is one with Brahman, the ultimate unity that lies behind this manifold universe, the changeless truth behind impermanent appearance.”

W. Douglas P. Hill (1884–1962) British Indologist

Source: The Bhagavadgītā (1973), p. 24. (14. Kṛiṣṇa is Brahman)

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“I saw the Indian Brahmans living on the earth and not on it, walled without walls, and with no possessions except the whole world.”

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Quoted from Ram Swarup (2000). On Hinduism: Reviews and reflections, Chapter India and Greece
Different translation: In India I found a race of mortals living upon the Earth, but not adhering to it. Inhabiting cities, but not being fixed to them, possessing everything but possessed by nothing. quoted in The Transition to a Global Society (1991) by Kishor Gandhi, p. 17, and in The Age of Elephants (2006) by Peter Moss, p. v

“But the meaning of a word does not reside in this last, visible part.... Indeed, in this status, it is the cause of the world, jagannidanam, and is Brahman Itself.”

Ram Swarup (1920–1998) Indian historian

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“All is the Self or Brahman. The saint, the sinner, the lamb, the tiger, even the murderer, as far as they have any reality, can be nothing else, because there is nothing else.”

Swami Vivekananda (1863–1902) Indian Hindu monk and phylosopher

Pearls of Wisdom

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