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INTRODUCTION in different lokas. But nevertheless the individual must come back to the world because it is from here that it has to obtain final liberation.
A Discussion of Dreams and Hallucinations—The doctrine of the four stages of the Self mentioned in the Upanishads finds a place here The two kinds of knowledge; absolute and relative, Paravidya and Aparavidya. The lower knowledge or aparavidya refers to the sacrifice and it is supposed to be related to Saguna Brahman whereas the higher knowledge leads to Nirguna Brahman. The last and fourth chapter leads to Moksha. The two Vidyas lead to two different paths. The lower associated with worship of Iswara leads to Swarga whereas the higher resting upon the contemplation of Nirguna Brahman leads to Self Realisation and identification with Brahman. There is no distinction between the individual and the absolute. The upadhıs being eliminated the conditions being destroyed the individual self finds the absolute. This is known as Mukti. It is direct of immediate realisation of the Self, whereas the former path through lower knowledge may ultimately lead to Mukti though not directly and immediately. The realisation of the self and the consequent liberation'is brought about by Samyakdarsana, the true path. There is true knowledge of the self. It is the state of perfect Nirvana. All qualities have withered away from Brahman. It is nirguna nirvisesha. Thus qualityless and formless He is beyond description-niyvachaniya. Thus ends the Brahma sutras indicating the true nature of ultimate reality.-The un-conditioned Brahman.
Sankara and Vedantism-Sankara represents a stage in the development of Vedantism. He lived about the 8th century, a contemporary of Kumarıla Bhatta-a student of Govinda, who was a disciple of Gaudapada. Sankara's Vedantism is expressed in his great commentaries on the Upanishads as well as Brahma Sutras. His advaita is the logical outcome of Gaudapada's advaitism. It is most influential among the current schools of Indian thought. In his introduction to the great Bhasya on Brahma Sutras he says “It is a matter not requiring any proof that the object and subject whose respective spheres are the
