- P.R.Kannan

Tiruvidaimarudur (Madhyarjuna kshetram) on the banks of river Kaveri in Tamilnadu is the seat of Sri Mahalingeswara and Sri Brihat Sundasra Kuchambika. Madhyarjunam is so called as it is located between two other famous Siva kshetras connected with Arjuna tree: the first is Mallikarjunam (Srisailam) in Andhra Pradesh, to the north, and the second is Putarjunam (Tiruppudaimardur) in Ambasamudram near Tirulelveli in south. The temple in Madhyarjunam is famous for affording relief from lunacy, evil spirits etc. King Varaguna Pandiya was believed to have been cured of his ‘Brahmahatti Dosha’ by the grace of Siva here. This is also the place where Sridhara Venkatesa Aiyaval, one of the Trinity celebrated for Nama Sankirtanam, and who is looked upon as an incarnation of Sri Siva, used to come daily from his nearby village of Tiruvisainallur for worshipping Sri Mahalingeswara. He was a contemporary of Sri Bodhendra Swamigal, who lived in another nearby village of Govindapuram. They used to meet and discuss spiritual matters often and supported each other in spreading the cult of Nama Sankirtanam. Finally Sridhara Aiyaval cast his mortal frame and was merged  with his Ishta Devata, Sri Mahalingeswara. His last prayer to the Lord was:
संसाराख्य-विशाल-नाटक-गृहे सर्वाणि रूपाण्यहो धृत्वाधोमुख-योनिकां यवनिकां निर्हृत्य निर्गत्य च ।
सर्वज्ञस्य दयापरस्य तव देवाग्रे चिरं नृत्यतः श्रान्तस्यापि ममालमित्युचित वागेवास्तु विश्राणनम् ॥

"Oh Lord! In this big stage of worldly life, I have raised the curtains, donned various roles, and have been dancing before you for long. Oh Omnicient Compassionate Lord! I am tired now, and may your words, saying 'Enough', be my rest." Tiruvidaimarudur is also the birth place of the famous Saivaite saint Pattinathar.

Adi Shankaracharya

There is another ancient and interesting incident connecting Sri Adi Sankaracharya’s visit to Tiruvidaimarudur. As per the accounts in Sankara Vijayam and Guruvamsa Kavyam, we find that in accordance with the wishes of the public here, Sri Adi Sankara Bhagavatpada, who had arrived here with his disciples for Darshan, prayed to Sri Mahalinga Swami; Sri Parameswara then appeared from the Mulasthana Siva Linga and showed Abhaya Hastam (hand gesture of fearlessness); a thundering sound was heard saying three times ‘Satyam Advaitam’ (Advaita is Real). The relevant verse in Guruvamsa Kavyam is:
तं पूजयित्वाऽनुचरैः सभायां पप्रच्छ तत्त्वं किमिहेति योगी ।
दृश्याकृतिप्रोच्चभुजोऽथ सत्यमद्वैतमेवेत्यवदत्त्रिरीशः ॥
“The great Yogi, Sri Sankara Bhagavatpada, offered Puja along with his disciples to Sri Mahalingeswara and asked Sri Siva, “Which is Truth?” Siva appeared in person from the Lingam and said “Satyam Advaitam Eva” (Advaita alone is Real) thrice loudly with raised arm.”

There is a beautiful structure in stone, belonging to Kanchi Srimatham, in the north Sannidhi in this town. Sri Paramacharya of Kanchi Kamakoti Peetham used to come here from nearby Kumbakonam and camp and perform Pujas during Pushya Snana Mahotsavam, which is a celebrated event in this kshetra. Following the authority cited above, a sculpture has been installed in the Srimatham building in Tiruvidaimarudur, depicting this event relating to Sri Adi Sankaracharya and Sri Mahalinga Swami. This sculpture can be seen in the upper part of the structure below the stone Vimanam here. The representation in stone of Sri Adi Sankaracharya standing in prayerful pose with his Dandam is indeed worth seeing. This sculpture was conceived and ordered by Sri Paramacharya and installed by him on 4th December 1963. Sri Adi Sankaracharya’s Padukas in marble were also set up in the building at that time. Archana was performed using 108 shawls and chanting 108 selected Advaita declarations from Sri Adi Sankaracharya’s Bhashyas (commentaries) and his other works. These 108 shawls were then disbursed in honour of scholars studying Sri Adi Sankaracharya’s Bhashyas. There is an inscription in this Matham describing this event.
श्रीगुरुभ्यो नमः
श्रीमध्यार्जुनक्षेत्रे "सत्यं अद्वैतम्" इति परमेश्वरघोषणाढ्ये
प्रतिष्ठापितयोः श्रीभगवत्पादचरणारविन्दयोः अष्टोत्तरशत-राङ्कव-कंबलैरर्चने महापण्डितेरुद्घोषिताः श्रीभगवत्पाद श्रीमन्मुखाम्बुजनिस्सृत भाष्यादुद्धृत-ब्रह्माद्व्यैक परायणाष्टोत्तरशतनमस्कारान्तसूक्तयः ॥
Pujas and religious discourses are being held in this Matham in Tiruvidaimarudur to this day. These 108 Advaita declarations with translation are given below.

108 Advaita Declarations

  • सर्वदा समैकरसमद्वैतं अभयं आत्मतत्वं ब्रह्मैव स्मः । (बृहदारण्यकभाष्यम्) 4.4.6

We are always Brahman, the Reality of Atman, non-dual, of uniform and unique bliss, fearless. (Brihadaranyaka Bhashyam 4.4.6)

  • सर्वात्मैकभावमद्वैतमापन्नाः सन्तः ब्रह्मैव भवन्ति । (केनोपनिषद्भाष्यम्) 2.5

Virtuous men, who have attained non-dual state, with identity with all beings, verily become Brahman. (Kenopanishad Bhashyam 2.5)

  • नित्यमद्वैतमात्मानं विजानाति तदा कः किं कुतो वा गॊपायितुमिच्छॆत । (कठभाष्यम्) 2.1.5

When one realizes himself as eternal and non-dual, whom will he desire to protect from whom and from where? (Kathopanishad Bhashyam 2.1.5)

  • अस्माकमद्वैतदृष्टिरभ्रान्तानाम् । (माण्डूक्यकारिकाभाष्यम्) अद्वै 18

Free from delusion, our vision is non-dual. (Mandukyakarika Bhashyam 3.18)

  • अद्वैतं चॊत्पत्तिप्रलयवचचॆति विप्रतिषिद्धम् । (माण्डूक्यकारिकाभाष्यम्) वै 32

Advaita (non-duality) does not admit of creation and dissolution. (Mandukyakarika Bhashyam 2.32)

  • अद्वयता अभया हि अतः सैव शिवा । (माण्डूक्यकारिकाभाष्यम्) वै 33

Advaita (non-duality) is free from fear; hence that alone is auspicious. (Mandukyakarika Bhashyam 2.33)

  • रज्जुवन्मायाविवच्चऽद्वैतं परमार्थतः । (माण्डूक्यकारिकाभाष्यम्) आ 17

Advaita (non-duality), like the rope (which appears as snake) and the wielder of Maya (the Great Delusion), is the Supreme Principle. (Mandukyakarika Bhashyam 1.17)

  • ज्ञातॆ परमार्थतत्वे द्वैतं न विद्यतॆ | (माण्डूक्यकारिकाभाष्यम्) आ 18

Once the Supreme Principle is known, duality ceases to exist. (Mandukyakarika Bhashyam 1.18)

  • अद्वये शिवॆ शान्तॆ सर्वॆ एकीभवन्ति । (मुण्डकभाष्यम्) 3-2-7

In non-duality, which is auspiciousness and tranquility, all become unified. (Mundaka Upanishad Bhashyam 3.2.7)


10.अद्वयलक्षणं परमं साम्यमुपैति । (मुण्डकभाष्यम्) 3-1-3
The characteristic of non-dual Gnani is that he attains absolute equality. (Mundaka Upanishad Bhashyam 3.1.3)

11.विद्यया स्वाभाविकः परिपूर्णः एकः आनन्दः अद्वैतॊ भवति।(तैत्तिरीय भाष्यम्) 2-8-1
With true knowledge, one attains his real nature, perfection, uniqueness, bliss and non-duality. (Taittiriya Bhashyam 2.8.1)

12.नहि विश्वं नाम पुरुषात् अन्यत् किञ्चिदस्ति । (मुण्डकभाष्यम्) 2-1-10
There is nothing called universe, distinct from Purusha (the Supreme Person, Brahman). ((Mundaka Upanishad Bhashyam 2.1.10)

13. मोक्षः परविद्याविषयः स्वात्मप्रतिष्ठालक्षणः परमानन्दोऽद्वयः।(मुण्डकभाष्यम्) 2-1-1
Moksha (Liberation) is the subject of Supreme Knowledge, is characteristic of being established in one’s indwelling Atman, is supreme Bliss and non-duality. (Mundaka Upanishad Bhashyam 2.1.1)

14.इष्यते च सर्वापनिषदां सर्वात्मैक्यप्रतिपादकत्वम् । (माण्डूक्यकारिकाभाष्यम्) आ 3
Expounding the identity of Atman in all beings is intended in all Upanishads. (Mandukyakarika Bhashyam 1.3)

15. सर्वप्रपञ्चॊपशमेऽद्वैतसिद्धिः | (माण्डूक्यकारिकाभाष्यम्) आ 3
Non-duality is attained when the universe subsides. (Mandukyakarika Bhashyam 1.3)

16. शिवं यतः अद्वैतं भेदविकल्परहितम् । (माण्डूक्यकारिकाभाष्यम्) आ 7
Non-duality is devoid of notions of distinctions and hence auspicious. (Mandukyakarika Bhashyam 1.7)

17. द्वैतप्रपञ्चोपशमे स्वस्थता अद्वैतभावः प्रयॊजनम् । (माण्डूक्यकारिकाभाष्यम्) आ 1
The benefit of the subsidence of the dualistic phenomenal world is establishing in one’s real nature in non-dual state. (Mandukyakarika Bhashyam 1.1)

18. ब्रह्मात्मतावगमादॆव सर्वक्लॆशप्रहरणात् पुरुषार्थसिद्धेः | (ब्रह्मसूत्रभाष्यम्) 1-4-4
By comprehending the state of Brahman alone, all miseries are destroyed and the ultimate end of human life is attained. (Brahmasutra Bhashyam 1.4.4)

19. न हि एकत्वविज्ञानॆनॊन्मथितस्य द्वैतविज्ञाननस्य पुनस्सम्भवॊऽस्ति । (ब्रह्मसूत्रभाष्यम्) 1-4-4 
Once the unity is perceived, the agitation caused by perception of duality does not arise again. (Brahmasutra Bhashyam 1.4.4)

20. मिथ्याज्ञानापायश्च ब्रह्मात्मैकत्वविज्ञानाद्भवति । (ब्रह्मसूत्रभाष्यम्) 1-4-4
Perception of the unity of Brahman and individual Atman leads to the removal of false perception. (Brahmasutra Bhashyam 1.4.4)


     21.नावगतब्रह्मात्मभावस्य यथापर्वं संसारित्वं शक्यं दर्शयितुम् । (ब्रह्मसूत्रभाष्यम्)          
If the unity of Brahman and individual Atman is not perceived, it is possible to perceive the ever changing phenomenal world at every opportunity. (Brahmasutra Bhashyam

22.प्रतिषिध्यत एव तु परमार्थतः सर्वज्ञात्परमेश्वरादन्यो द्रष्टा श्रॊता वा ।
(ब्रह्मसूत्रभाष्यम्) 1-1-6-17
The Supreme Gnana precludes a seer or hearer other than the omniscient Supreme Iswara. (Brahmasutra Bhashyam

   23.वचनादिक्रियाव्यापृतस्यैवात्मनः ब्रह्मत्वं दर्शयति । (ब्रह्मसूत्रभाष्यम्) 1-1-11-31
The Brahman-hood of Atman is perceived by the various activities (of body) like speech etc. (Brahmasutra Bhashyam

   24.नहि जीवो नामात्यन्तभिन्नो ब्रह्मणः | (ब्रह्मसूत्रभाष्यम्) 1-1-11-31
What is known by the term ‘Jiva’ is not at all different from Brahman. (Brahmasutra Bhashyam

    25.न च सर्वस्यैकात्मत्वे रागादयः संभवन्ति । (ब्रह्मसूत्रभाष्यम्) 1-2-1-1
When the unity of Atman in all is perceived, attachment (to objects) etc. do not arise. (Brahmasutra Bhashyam

    26.श्रुतिस्तु...परमात्मनोऽन्यं आत्मानं वारयति । (ब्रह्मसूत्रभाष्यम्) 1-2-1-6
Sruti (Veda)….. forbids Atman different from Paramatman. (Brahmasutra Bhashyam


    27.गृहीतॆ त्वात्मैकत्वे बन्धमोक्षादिसर्वव्यवहारपरिसमाप्तिरॆव स्यात् । (ब्रह्मसूत्रभाष्यम्)
Once the unity of Atman is grasped, all processes like bondage, liberation etc. come to complete end. (Brahmasutra Bhashyam

    28.नहि परस्मादात्मनॊऽन्यः कश्चित् आत्मा संसारी विद्यते | (ब्रह्मसूत्रभाष्यम्) 12-1-8
There exists no Atman subject to cycle of birth and death, different from the Supreme Atman. (Brahmasutra Bhashyam 12.1.8)

    29.चेतनस्य क्षेत्रज्ञस्याभोत्कृत्वं ब्रह्मस्वभावतां च वक्ष्यामीति ।(ब्रह्मसूत्रभाष्यम्)
I shall now tell you about non-enjoyership and the innate nature of Brahman, who is Kshetragna (the knower of kshetra, the field of action), who is verily Consciousness. (Brahmasutra Bhashyam

    30.सर्वं ब्रह्मेति सामानाधिकरण्यं प्रपञ्चप्रविलापनार्थम् । (ब्रह्मसूत्रभाष्यम्) 1-3-1-1
Concluding that all is Brahman serves the purpose of the annihilation of Prapancha, the created universe. ((Brahmasutra Bhashyam

    31.परमात्मनि हि सर्वात्मनि विज्ञाते सर्वमिदं विजातं स्यात् ।(ब्रह्मसूत्रभाष्यम्) 1-3-1-6
Once the Supreme Atman is seen to be the Atman in all beings, all this (creation) comes to be known. (Brahmasutra Bhashyam

        32. यस्तु सर्वशरीरेषूपाधिभिर्विनोपलयते पर एव स भवति ।(ब्रह्मसूत्रभाष्यम्) 1-3-2-7
That, which is hidden inside all bodies without any conditionings, is indeed Supreme.
(Brahmasutra Bhashyam

  33. जीवमॆव शरीरात्समुत्थितमुत्तमपुरुषं दर्शयति । (ब्रह्मसूत्रभाष्यम्) 1-3-5-19
Jiva himself shows the Supreme Purusha rising in the body. (Brahmasutra Bhashyam

  34. न परस्माद्ब्रह्मणोऽमृताभयस्वरूपादन्यं जीवं दर्शयति । (ब्रह्मसूत्रभाष्यम्) 1-3-5-19
Jiva does not show anyone other than the Supreme Brahman, of the form of immortality
and fearlessness. (Brahmasutra Bhashyam

       35. प्रतिपाद्यं तु शास्त्रार्थमात्मैकत्वमॆव दर्शयति । (ब्रह्मसूत्रभाष्यम्) 1-3-5-19
Philosophy establishes and shows the unity of Atman (in all beings) only.
(Brahmasutra Bhashyam

  36. तदत्र विज्ञानात्मनः परमात्मनैकत्वमुपदिश्यते । (ब्रह्मसूत्रभाष्यम्) 1-3-8-25
Here the unity of Vignanatma (Atman functioning through intellect) and Paramatma
(Supreme Atman) is taught. (Brahmasutra Bhashyam

   37. न च ब्रह्मणोऽन्यन्नामरूपाभ्यामर्थान्तरं संभवति । (ब्रह्मसूत्रभाष्यम्) 1-3-12-41
Different names and forms do not connote anything different from Brahman.
(Brahmasutra Bhashyam

   38. श्रुतिर्हि वैदिकात्मैकत्वविज्ञानादन्यन्निःश्रेयसाधनं वारयति । (ब्रह्मसूत्रभाष्यम्)
Sruti (veda) forbids any means of attaining ultimate bliss, other than experience of
unity of Atman in beings as instructed by Veda. (Brahmasutra Bhashyam

    39. स्वयं प्रसिद्धं ह्येतच्छारीरस्य ब्रह्मत्वमुपदिश्यतॆ । (ब्रह्मसूत्रभाष्यम्) 2-1-6-14
The Brahman-hood of the Atman, seen as limited to body, is a self-established fact
and is taught thus. (Brahmasutra Bhashyam

   40. ब्रह्मात्वभावस्यानवस्थाविशेषनिबन्धनत्वात् । (ब्रह्मसूत्रभाष्यम्) 2-1-6-14
The principle of integrity of Brahman and individual Atman ties equally together  
dissimilar strands. (Brahmasutra Bhashyam

  41. एकत्वमेवैक पारमार्थिकं दर्शयति । (ब्रह्मसूत्रभाष्यम्) 2-1-6-14
The unity of Atman in all beings shows the unitary Supreme principle. (Brahmasutra

     42. अन्त्यमिदं प्रमाणम् आत्मैकत्वस्य प्रतिपादकम् । (ब्रह्मसूत्रभाष्यम्) 2-1-6-14
This is the final authority for establishing the integrity of Atman in all beings.
(Brahmasutra Bhashyam

  43. कूटस्थब्रह्मात्मैकत्वविज्ञानादॆव हि फलं दर्शयति शास्त्रम् । (ब्रह्मसूत्रभाष्यम्)
Sastra (philosophy) shows that fruit is attained only by experience of the unity of
the changeless Brahman in all beings. (Brahmasutra Bhashyam

  44. परमार्थावस्थायां सर्वव्यवहाराभावं वदन्ति वेदान्तास्सर्वे । (ब्रह्मसूत्रभाष्यम्)
All Vedantas speak of cessation of all activities in the state of the Supreme
experience. (Brahmasutra Bhashyam

  45. परमार्थतस्तु न जीवो नाम बुद्ध्युपाधि सम्बन्धोपरि
कल्पितस्वरूपव्यतिरेकेणास्ति । (ब्रह्मसूत्रभाष्यम्) 2-3-13-30
The conditioning of intellect called by the name of Jiva does not apply to the
highest Truth; this is known by elimination of the imagined form of Truth.
(Brahmasutra Bhashyam

  46. ब्रह्मैवाविद्याध्यस्तप्रपञ्चप्रत्याख्यानेनावेदयितव्यम् । (ब्रह्मसूत्रभाष्यम्)
Brahman is to be perceived by rejection of the universe superimposed by ignorance
on it. (Brahmasutra Bhashyam

   47. ब्रह्मव्यतिरिक्तप्रपञ्चनिराकरणात् । (ब्रह्मसूत्रभाष्यम्) 3-2-7-30
Brahman is perceived by rejection of the universe, different from it. (Brahmasutra

   48. सर्वान्तरश्रुतेश्च न परमात्मनोऽन्यः अन्तरात्माऽस्तीत्यवधार्यते ।
(ब्रह्मसूत्रभाष्यम्) 3-2-7-36
It is established in all Vedas that there is no indwelling Atman distinct from the supreme Atman. (Brahmasutra Bhashyam

    49. सम्यग्दर्शन कालमेव तत्फल सर्वात्मत्व दर्शयति । (ब्रह्मसूत्रभाष्यम्)
Proper comprehension results in immediate fruit of perception of the same Atman
in all. (Brahmasutra Bhashyam

    50. पारमेश्वरं हि शारीरस्य पारमार्थिकं स्वरूपम् । (ब्रह्मसूत्रभाष्यम्) 3-4-1-8
Supreme Iswara is indeed the true and the highest form of the indwelling Atman.
(Brahmasutra Bhashyam

    51. संसारिणस्संसारित्वापोहेनेश्वरात्मत्वं प्रतिपादयिषितम् । (ब्रह्मसूत्रभाष्यम्)
By removal of the conditioning of worldly existence of the person subject to
transmigratory cycle, the state of Iswara is caused to be perceived. (Brahmasutra

           52. भोग्यभोक्त्रादिप्रपञ्चजातस्य ब्रह्मव्यतिरेकेणाभावः । (ब्रह्मसूत्रभाष्यम्) 2-1-6-14
By separating Brahman, the phenomenon of enjoyer and the object to be enjoyed in the universe ceases to exist. (Brahmasutra Bhashyam

           53. देहाद्यात्मप्रत्ययतिरस्कारॆणाक्षरैकात्मत्वं फ़लमापादयॆत् । (मुण्डकभाष्यम्) 2-2-4
By rejection of the factors like body etc. opposed to Atman, the fruit of the undecaying state of unity of Atman in all beings is to be attained. (Mundaka Upanishad Bhashyam 2.2.4)

       54. तस्य सर्वात्मत्वादेव सर्वावाप्तिलक्षणं फ़लम् । (मुण्डकभाष्यम्) 3-1-10
The characteristic of the fruit of attaining the state of unity of Atman in all beings is
attaining everything. (Mundaka Upanishad Bhashyam 3.1.10)

            55. आत्मन एवेदं सर्वं आत्मैव च सर्वम् । (ईशभाष्यम्) 1
All this belongs to Atman; all this is indeed Atman only. (Isa Upanishad Bhashyam 1)

       56. सर्वात्मभाव एव सर्वैषणासंन्यासज्ञाननिष्ठा फ़लम् । (ईशभाष्यम्) 14
The fruit of renunciation of all attachments and being established in Gnana is the state of unity of Atman in all beings. (Isa Upanishad Bhashyam 14)

        57. सर्वस्य हि वेदितुः स्वात्मा ब्रह्मेति सर्ववेदान्तानां सुनिश्चितोऽर्थः ।
(केनोपनिषद्भाष्यम्) 2-1
The final and firm conclusion of all Vedantas is that the individual indwelling Atman,
known to all, is indeed Brahman. (Kenopanishad Bhashyam 2-1)

         58. न ह्यात्मानमवाप्त्यर्थं ब्रह्म मन्यमानः प्रवृत्तिं प्रयोजनवतीं पश्यति ।
(केनोपनिषद्भाष्यम्) वा.भा.-2. 1
For attaining Atman, one who reckons Atman (individual Self) to be Brahman does
not find it useful to engage in activities. (Kenopanishad Vakya Bhashyam 2.1)

       59. स चात्मभूतः सर्वस्य । (केनोपनिषद्भाष्यम्) वा. भा.- 3.1
He (Brahman) is verily the indwelling Atman of all. (Kenopanishad Vakya
Bhashyam 3.1)

            60. ईश्वराद्भिन्नलक्षणाः आत्मनो न सन्ति । (केनोपनिषद्भाष्यम्) वा.भा. 3-1
Atman does not have characteristics different from Iswara’s. ((Kenopanishad
Vakya Bhashyam 3.1)

       61. अविद्यावदुपलभ्यत्वाच्च भेदस्य, तत्क्षयेऽनुपपत्तिरिति सिद्धमेकत्वम् ।
(केनोपनिषद्भाष्यम्)  वा.भा. 3-1
Difference is perceived only by the ignorant one. Only when Avidya (ignorance)
ceases, difference vanishes and the unity of Atman in all beings and of Atman with
Supreme Brahman is firmly established.
(Kenopanishad Vakya Bhashyam 3.1)

           62. ज्ञानस्यह्येषा परा निष्ठा यदात्मैकत्वविज्ञानम् । (कठभाष्यम्) 1-2-8
The pinnacle of knowledge is verily the experience of unity of Atman in all beings.  (Kathopanishad Bhashyam 1.2.8).

      63. परमार्थतोऽनुपाधिकृतं च तत्वमेकमेवाद्वितीयमुपादेयम् । (प्रश्नभाष्यम्) 6-3
The highest attainment is to perceive the principle of one alone with no second,
with no conditionings. (Prasnopanishad Bhashyam 6.3)

           64. न च तत्र कर्तृत्वं भोक्तृत्वं वा क्रियाकारकफलं वा स्यात् । (प्रश्नभाष्यम्) 6-3
In that highest state, there is no doership, nor enjoyership, nor fruit of actions propelled by him.  (Prasnopanishad Bhashyam 6.3)

     65. सर्वस्य प्रत्यगात्मत्वात् अवगतिरेव गतिरुच्यते । (कठभाष्यम्) 1-3-12
As Atman is the indwelling spirit in all beings, true perception of Atman is alone the
aim of life. (Kathopanishad Bhashyam 1.3.12)

          66. सर्वव्याप्येक एवात्मा जगतः । (कठभाष्यम्) 2-2-2
Atman is one alone and pervades the entire universe. (Kathopanishad Bhashyam 2.2.2)

    67. तत्य च याथात्म्यं.... अत्यन्तविशुद्धमद्वैतम् । (ब्रह्मसूत्रभाष्यम्)
The real nature (of universe) is the extremely pure non-dual Atman. (Brahmasutra Bhashyam)

           68. अविद्याकृते भेदभावे प्रविनाशिते इदमॆकं अद्वैतम् । (ब्रह्मसूत्रभाष्यम्)
On destruction of the sense of difference arising from Ignorance (Avidya), this unitary non-duality (results). (Brahmasutra Bhashyam)

     69. रज्जुरद्वया सत्या चैवं तुरीयः (माण्डूक्यभाष्यम्) आ 10
Like the rope (unlike the delusion of snake), Brahman is non-dual, eternal and
Turiya (Fourth- beyond the three states of waking, dream and deep
sleep).(Mandukya Upanishad Bhashyam 1.10)

           70. सर्वद्वैतोपशमत्वादेव शिवः (माण्डूक्यभाष्यम्) आ. का.29
Auspiciousness is only from subsidence of all duality. (Mandukya Karika Bhashyam 29)

     71. अद्वैतमेव सत्यं त्वं विद्धि | (तत्वोपदेशः) 50
Know that non-duality is alone the Truth. (Tatvopadesa 50)

          72. सदिदं परमाद्वैतम् । (विवेकचूडामणिः) 228
This eternal Atman is the Supreme non-duality. (Vivekachudamani 228)

     73. अद्वितीये परे तत्वे निर्विशॆषे भिदा कुतः (विवेकचूडामणिः) 575
From where will difference arise in the unqualified, non-dual Supreme Truth?
(Vivekachudamani 575)

     74. द्वैतं नो सहते श्रुतिः । (विवेकचूडामणिः) 572
Verily, Sruti (Veda) does not admit of duality. (Vivekachudamani 572)


75. ब्रह्मानन्दं परमद्वैतं शुद्धं बुद्धं तत्वमसि त्वम् । (सर्ववेदान्तसिद्धान्तसारसंग्रहः)
You are the Supreme Truth, non-dual, pure, enlightened and supreme bliss of
Brahman. (Sarvavedanta-Siddhantasara-sangraha 789)

           76. अद्वैतमेव सत्यं तस्मिन् द्वैतं न सत्यमध्यस्तम् । (स्वात्मनिरूपणम्) 51
Non-duality alone is real; on that the unreal duality is superimposed. (Svatmanirupanam 51)

           77. आरोपणं न शून्ये तस्मादद्वैतसत्यता ग्राह्या | (स्वात्मनिरूपणम्) 53
Superimposition cannot be on emptiness; hence the truth of non-duality is to be grasped. (Svatmanirupanam 53)

      78. श्रुत्या प्रतिपादनीयमद्वैतम् । (स्वात्मनिरूपणम्) 54
Non-duality is established by Sruti (Veda). (Svatmanirupanam 54)

           79. प्रकृतं परमात्मरूपमद्वैतम् । (स्वात्मनिरूपणम्) 64
Non-duality is indeed the natural form of the Supreme Atman. (Svatmanirupanam 64)

       80. किं पारमार्थिकं स्यात्? अद्वैतम् । (प्रश्नोत्तररत्नमालिका) 60
Which is the highest truth? Non-duality (Prasnottararatnamalika 60)

            81. अवस्थात्रयातीतामद्वैतमेकम् । स्वरूपानुसन्धानम्) 5
Non-duality is one, beyond the three states (of waking, dream and deep sleep). (Svarupanusandhanam 5)

            82. अद्वैते ब्रह्मणि स्थेयं प्रत्यग्ब्रह्मात्मना सदा । (तत्वोपदेशः) 48
One should always be established in the non-dual Brahman in the form of Atman,
the indweller. (Tatvopadesa 48)


83. कदाऽद्वैतं पश्यन्निखिलमपि सत्यं शिवमयम् । (जीवन्मुक्तानन्दलहरी) 16

When perceiving everything as the auspicious non-dual Truth… (Jivanmuktanandalahari 16)

           84. सत्यं ब्रह्माद्वितीयमेवाहम् । (विवेकचूडामणिः) 495
I am verily Brahman, the non-dual Truth. (Vivekachudamani 495)

      85. सुखचिदखण्डविबोधमद्वितीयम् (मायापञ्चकम्) 3
Non-duality is bliss, knowledge and unceasing awareness. (Mayapanchakam 3)

   86. अद्वैतं परमानन्दं ब्रह्मैवास्मीति भावयेत् | (सर्ववेदान्तसिद्धान्तसारसंग्रहः) 892
One should experience: “I am Brahman, which is non-duality, supreme bliss.”
(Sarva Vedanta Sara Sangraha 892)

   87. स एष भुङ्क्तेऽद्वयानन्दम् । (प्रबोधसुधाकरः) 132
He enjoys this non-dual bliss. (Prabodha Sudhakara 132)

      88. तदद्वैतं रूपं निजपरविहीनम् । (जीवन्मुक्तानन्दलहरी) 13
That non-duality’s form is devoid of ‘self and other’. (Jivanmuktanandalahari 13)

      89. समाश्लिष्टकायत्रयोप्यद्वितीयश्शिवोहम् । निर्वाणमञ्जरी) 3
Though I am firmly attached to the three bodies (gross, subtle and causal), I am non-dual Siva (auspiciousness). (Nirvanamanjari 3)

      90. न शून्यं न चाशून्यमद्वैतकत्वात् । (दशश्लोकी) 10
As it is non-dual, it is neither emptiness, nor non-emptiness. (Dasasloki 10)

   91. किं स्यात्पुनस्संसरणस्य बीजमद्वैतभावं समुपेयुषोऽस्य । (विवेकचूडामणिः) 348
After attaining the state of non-duality, will there be the seed of transmigratory existence again? (Vivekachudamani 348)


      92. ब्रह्माद्वैतं यत्तदेवाहमस्मि । (विवेकचूडामणिः) 514,515,516

I am verily that non-dual Brahman. (Vivekachudamani 514,515,516)

   93. अद्वैतानन्दभराक्तिमिदं कोऽहं च कस्याहम् । (प्रबोधसुधाकरः) 151
As I am overflowing with h bliss of non-duality, what is this, who am I, whose am I. (Prabodhasudhakara 151)

94.मय्यद्वैते भाति तस्माच्छिवॊऽहम् । (अद्वैतपञ्चरत्नम्) 5
I shine as non-duality; hence I am Siva (auspiciousness). (Advaita Pancharatnam 5)

95.सुखरूपं चिदद्वैतम् । (तत्वोपदेशः) 49
Non-duality is of the form of awareness and bliss. (Tatvopadesa 49)

     96.एकमेवाद्वितीयं ब्रह्मणो नेह किञ्चन । (ब्रह्मानुचिन्तनम्) 28
There is nothing other than Brahman, who is unique and non-dual. (Brahmanuchintanam 28)

97.अद्वितीये परे तत्त्वे व्योमवत्कल्पना कुतः । (विवेकचूडामणिः) 575
From where will the imagination of any limitation arise in the non-dual Supreme Truth, which is all-pervasive like sky? (Vivekachudamani 575)

98.ब्रह्मास्ति सत्यं परमद्वितीयम् । (विवेकचूडामणिः) 267
Brahman is the Supreme non-dual truth. (Vivekachudamani267)

99.तदद्वैतं समत्वात्तु नित्यं चान्यद्विकल्पितात् । (उपदेशसाहस्री) पार्थिवप्रकरणम् 33
Non-duality does not admit of any diversity before there is any superimposition on it. It is eternal and different from what is superimposed. (Upadesasahasri, Parthivaprakaranam 33)

100.आनन्दमात्रमवभाति सदद्वितीयम् । (सर्ववेदान्तसिद्धान्तसारसंग्रहः) 771
The ever-existent non-duality shines as mere unalloyed bliss. (Sarvavedanta
Siddhantasara Sangraha 771)

101.आस्तेऽद्वैतेऽतिनिर्भय: । (सर्ववेदान्तसिद्धान्तसारसंग्रहः) 965
In non-duality, the complete absence of fear exists. (Sarvavedanta Siddhantasara
Sangraha 965)

102.यत्पदं विमलमद्वयं सदा तत्सदाऽहमिति मौनमाश्रये । (स्वात्मप्रकाशिका) 44
One should resort to silence with the experience that ‘I am always that state which
is very pure, changeless non-duality’. (Svatmaprakasika 44)

103.स्वभावशान्तमद्वैतदर्शनमेव सम्यग्दर्शनम् । (माण्डूक्यकारिकाभाष्यम्)अद्वै 17
Right perception is perception of non-duality alone, which is peace by nature.
(Mandukyakarika Bhashyam 3.17)

104.इदं तु परमार्थतत्त्वमद्वैतं वेदान्तेष्वेव विज्ञेयम् । (माण्डूक्यकारिकाभाष्यम्)
अलात 99
This Supreme Principle of non-duality is to be known well from Vedantas alone.
(Mandukyakarika Bhashyam 4.99)

105.हितैषिणा वेदेनोपदिष्टमात्मैकत्वदर्शनं शान्तदर्पैरादरणीयम् । (कठ) 2.1.15
The vision of unity of Atman in all beings, taught in Veda for the good of man,
should be sought after by those whose pride has been quelled. (Kathopanishad
Bhashyam 2.1.5)

106.एनमात्मानं निरस्तसमस्तप्रपञ्चं संराधनकाले पश्यन्ति योगिनः
(ब्रह्मसूत्रभाष्यम्) 3-2-6-24
During meditation Yogis have vision of this Atman, free from the entire
phenomenal universe. (Brahmasutra Bhashyam

       107.तस्माद्विदुषः एकान्तिकी कैवल्यसिद्धि:  (ब्रह्मसूत्रभाष्यम्) 3-3-1-9-32
Hence wise people seek exclusive attainment of non-dual state. (Brahmasutra

        108.अद्वैतदर्शनसंप्रदायकर्तुरद्वैतरूपॆणैव नमस्कारः । (माण्डूक्यकारिकाभाष्यम्)
अला 1

Obeisance in the form of non-duality itself to the originator of the tradition of
Advaita philosophy (Mandukyakarika Bhashyam 4.1)

ॐ तत् सत्