Development of Psychological Theory

Assignment
Q. Explain the concept of non-dualist Vedanta, along with the
teachings of Sankara to attain the 4th state of consciousness.

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Non-dualist Vedanta, or Advaita Vedanta, is one of the most influential schools of Indian philosophy.

It is rooted in the teachings of the Upanishads, which explore the nature of reality, consciousness, and

the self. The term Advaita literally means “not two,” indicating a deep philosophical assertion that

there is no real distinction between the individual self (Atman) and the ultimate reality (Brahman).

This school was most systematically explained and popularized by Adi Shankaracharya (Sankara) in

the 8th century CE. Through his commentaries on the Upanishads, Bhagavad Gita, and Brahma

Sutras, Sankara gave Advaita Vedanta a unified and logical structure. He taught that liberation

(moksha) can only be achieved through knowledge (jnana), not through ritual actions or mere

devotion.

The Core Concept of Non-Dualism (Advaita)

At the heart of Advaita Vedanta lies the profound idea that there is only one ultimate reality i. e.

Brahman. All distinctions we perceive, such as between self and other, subject and object, or God

and creation, are not ultimately real. They exist because of ignorance (Avidya) and illusion (Maya).

According to Sankara, duality is only an appearance; everything that seems separate from Brahman

is simply a manifestation of it.

He clarified that calling the world an illusion does not mean it is unreal but that its existence is

dependent and temporary. The world has relative reality (vyavaharika satya), while Brahman alone

is absolute (paramarthika satya). To explain this, Sankara used the rope and snake analogy i. e. in dim

light, a rope may be mistaken for a snake, but when light reveals the truth, the illusion disappears.
Similarly, ignorance makes us see diversity, but knowledge (Jnana) reveals the unity of all things as

Brahman.

Sankara also compared Brahman and the world to the ocean and its waves which means that though

waves appear distinct, they are never separate from the ocean. Likewise, the world and individuals are

not separate from Brahman. When one realizes this truth, the illusion of duality ends, and the person

experiences liberation (moksha), understanding that Atman (the self) and Brahman (the ultimate

reality) are one.

This realization transforms how one perceives the world. Instead of seeing separation, the enlightened

person recognizes everything as part of a single, unbroken consciousness i. e. infinite, blissful, and

eternal.

Atman and Brahman: The Central Identity

One of Sankara’s most profound teachings is expressed in the mahavakya (great saying) from the

Upanishads: “Tat Tvam Asi” meaning “Thou art That”. This statement beautifully conveys the

idea that the individual self (Atman) is not separate from the universal consciousness (Brahman). In

other words, the divine essence within each person is the same as the ultimate reality that sustains the

entire universe.

According to Sankara, the sense of separation between the individual and the universal arises only

because of ignorance (Avidya). When a person identifies solely with their body, mind, or ego, they

begin to see themselves as distinct from others and from the divine. This mistaken identification

creates the illusion of duality. However, when ignorance is dispelled through self-realization (Atma

Jnana), one recognizes that there has never truly been any division because the same divine

consciousness exists in all beings.

Sankara emphasized that this realization is not about creating or achieving something new, but rather

about uncovering a truth that has always existed. The individual does not become Brahman; they
simply awaken to the fact that they have always been Brahman. To illustrate this, Sankara used the

metaphor of clouds parting to reveal the sun. The sun was never absent; it was merely hidden by

clouds. In the same way, the light of true knowledge removes the clouds of ignorance, revealing the

eternal truth of oneness that the individual self and the supreme reality are one and the same.

This teaching captures the very essence of Advaita (non-dualism) that there is only one reality, and

realizing this truth brings freedom from illusion, sorrow, and limitation. In this state of awareness, a

person lives in the world with complete peace and understanding, seeing the divine presence

everywhere.

The Role of Maya (Illusion)

To explain why the world appears as a place full of variety and difference despite the essential unity

of Brahman, Sankara introduced the concept of Maya. Maya is the cosmic power of illusion that

conceals the true nature of reality and projects the appearance of multiplicity. It is through the

influence of Maya that human beings perceive a world filled with distinctions such as name and form,

pleasure and pain, good and evil, subject and object. These differences seem very real to the human

mind, yet, according to Sankara, they belong only to the level of relative truth (vyavaharika satya),

not the ultimate truth (paramarthika satya).

From the standpoint of ultimate reality, only Brahman is truly real, eternal, and unchanging.

Everything else, including the material world and individual experiences, exists only temporarily and

dependently, much like reflections in a mirror. They appear real only because of the light of Brahman,

just as reflections exist only because of the object they mirror.

Sankara did not consider the world meaningless or false in a nihilistic sense. Rather, he taught that

while the world has practical or empirical reality, it should not be mistaken for absolute truth. The

problem arises when humans become attached to appearances and forget the underlying unity that

connects all existence.

ignorance and attachment, but it also acts as a bridge that can lead seekers toward realization.

Through the experiences and challenges of the world, a sincere individual can awaken the desire for

truth and begin the journey of spiritual discovery.

By cultivating knowledge (Jnana) and practicing discrimination (Viveka), the ability to distinguish

the real from the unreal a seeker gradually transcends the illusion of Maya. When this veil is lifted, the

person perceives the world not as a collection of separate entities, but as the manifestation of one

divine reality, Brahman.

Thus, for Sankara, Maya is not merely a source of bondage but also a necessary step in the path to

liberation. It reminds us that while the world may dazzle and distract, true peace and understanding

come only from recognizing the oneness behind all appearances.

The Path to Liberation (Moksha) through Knowledge (Jnana)

According to Sankara, liberation (moksha) is not a physical journey to another world or a reward

attained after death, but rather a profound inner awakening. It is the realization of what has always

been true that the individual self (Atman) and the supreme reality (Brahman) are one and the same.

When this understanding arises, all feelings of separation, fear, and suffering naturally dissolve, and

one experiences complete peace and freedom.

Sankara described this process of realization as the Path of Knowledge (Jnana Marga). He

emphasized that liberation is not achieved through external actions, rituals, or devotion alone, but

through true understanding and self-awareness. To prepare the mind for this higher knowledge, he

outlined four essential disciplines (Sadhana Chatushtaya) that a seeker must cultivate.

1. Viveka (Discrimination): This is the ability to distinguish between the real and the unreal i.

e. to recognize that Brahman is eternal and unchanging, while the material world is temporary
 and constantly changing. Through Viveka, one learns to focus on what is permanent and

spiritually significant, rather than being caught in fleeting appearances.

2. Vairagya (Detachment): Vairagya means developing freedom from attachment to worldly

pleasures, possessions, and desires. Sankara explained that attachments tie the mind to the

cycle of craving and disappointment. By cultivating detachment, the seeker’s mind becomes

calm and stable, ready to perceive truth without distraction.

3. Shatsampatti (Six Virtues): Sankara described six inner qualities that strengthen mental

discipline and purity:

- Shama (Calmness): Maintaining peace of mind in all situations.

- Dama (Self-control): Governing one’s senses and impulses.

- Uparati (Withdrawal): Turning the mind inward, away from unnecessary

distractions.

- Titiksha (Endurance): Developing patience and tolerance toward life’s difficulties.

- Shraddha (Faith): Trusting in the teacher, the scriptures, and one’s own capacity for

realization.

- Samadhana (Concentration): Maintaining a steady focus of mind on the truth.

These virtues together help create a mind that is peaceful, disciplined, and ready for

the light of knowledge.

4. Mumukshutva (Desire for Liberation): Finally, Sankara emphasized the importance of a

sincere and burning desire for liberation referring to a deep longing to be free from ignorance

and realize one’s true nature. Without this inner yearning, the pursuit of knowledge remains

superficial.

When these four disciplines are cultivated, the mind becomes purified and receptive to higher truth.

At this stage, the seeker can truly absorb the teachings of the Upanishads, which declare the unity of
all existence. For Sankara, knowledge (Jnana) is not mere intellectual understanding but a direct,

experiential realization that arises through self-inquiry (Atma Vichara) and contemplation.

He often explained that this knowledge cannot be gained through external rituals or mechanical

practices. While such actions may purify the mind to some extent, ultimate realization comes only

when one looks inward and recognizes the ever-present reality of Brahman within. The moment

ignorance (Avidya) is removed, the seeker sees clearly that there was never any bondage — the self

has always been free, complete, and infinite.

In this state of understanding, the person lives in the world but is untouched by its ups and downs.

They act without ego or attachment, viewing all beings with compassion and equality. For Sankara,

this was the essence of true liberation i.e. living in the awareness of oneness, where there is no

separation between the individual and the divine, between knowledge and existence itself.

The Four States of Consciousness

Sankara built upon the Mandukya Upanishad’s profound model of the four states of consciousness,

which describe the different levels of human awareness and ultimately guide the seeker toward

realization of the Self (Atman). These four states reveal how consciousness evolves from ordinary

experience to pure transcendence.

1. Jagrat (Waking State): In this state, consciousness is turned outward and interacts with the

physical world through the senses. We experience duality here i.e. seeing ourselves as

separate from others and the world around us. This is the state most people identify with as

“reality.”

2. Swapna (Dreaming State): In the dream state, consciousness withdraws from the external

world and creates an inner reality using impressions and memories stored in the mind.

Though the physical senses are inactive, the mind continues to project experiences that seem

real within the dream.

inner thoughts are experienced. Though there is no active awareness, consciousness itself

remains silent and undisturbed. It is a glimpse of peace, yet ignorance still persists because

the individual does not know this state consciously.

4. Turiya (The Fourth State): Beyond these three lies Turiya, the ultimate state of pure

awareness. It is not a separate stage but the constant reality underlying all others. In Turiya,

there is no division between the knower, the known, and the process of knowing all merge

into one undivided consciousness. It is absolute stillness, beyond time, thought, and identity.

Sankara taught that Turiya is the realization of the Self as Brahman, the infinite reality that pervades

everything. While the first three states come and go, Turiya is ever-present the eternal background of

all experience. Recognizing this truth leads to liberation (moksha), as one awakens to the unchanging

essence that exists beyond all illusions of waking, dreaming, and sleep.

Sankara’s Teachings on the Fourth State (Turiya)

For Sankara, the fourth state of consciousness i.e. Turiya represents the highest truth and the very

essence of Advaita Vedanta. It is not a state one enters temporarily but the unchanging reality that

underlies all experiences of waking, dreaming, and deep sleep. While these three states come and go,

Turiya remains constant, silent, infinite, and self-luminous, meaning the eternal background of all

awareness.

In Turiya, the individual realizes the absolute unity of the self (Atman) with the ultimate reality

(Brahman). All distinctions and dualities such as self and world, subject and object, or thinker and

thought dissolve completely. What remains is pure consciousness, characterized by

Sat-Chit-Ananda, meaning being, consciousness, and bliss. In this state, the seeker does not merely

understand the truth but directly experiences it as their own nature.

Sankara emphasized that this realization cannot be achieved through logic, ritual, or sensory

experience. It is attained through deep meditation and self-inquiry (Atma Vichara), where the
seeker turns inward to question the nature of the self. As the restless activities of the mind quiet down

and identification with the body and ego fades, the underlying awareness which has always been

present reveals itself.

This awakening is not intellectual but a direct, lived experience beyond the limits of language and

thought. Sankara beautifully expressed this realization when he said that Brahman alone is real, the

world is an illusion, and the individual self is not different from Brahman. In realizing this truth, one

attains moksha, or liberation i.e. a state where ignorance and suffering disappear, and only infinite

peace and bliss remain.

Practical Relevance of Sankara’s Teachings

Although Sankara’s philosophy is deeply rooted in metaphysical thought, its message remains

profoundly relevant in the modern world. His understanding of consciousness and perception aligns

closely with contemporary insights from psychology and philosophy both recognize that our

experiences are shaped not merely by external events, but by how we perceive and interpret them. In

this way, Sankara’s teaching that the world as we see it is conditioned by Maya finds echoes in

modern discussions about subjective reality and awareness.

In daily life, Sankara’s wisdom encourages a mindset of detachment, mindfulness, and balance. By

realizing that the true self (Atman) is beyond the body, mind, and emotions, one learns to face

challenges and uncertainties with calmness and inner strength. This understanding nurtures peace and

stability, even in the midst of change. It teaches that suffering often arises from misidentification when

we cling to temporary roles or possessions instead of recognizing our eternal, unchanging nature.

Furthermore, the path of knowledge (Jnana Marga) that Sankara advocates cultivates

self-awareness, compassion, and clarity. As one gains insight into the unity of all beings, the truth that

every individual is an expression of the same Brahman, feelings of separation and hostility naturally

dissolve. This realization fosters empathy and harmony in human relationships, encouraging a life

guided by understanding rather than ego.

way to live more consciously and compassionately within it. His philosophy of non-duality serves

as a timeless guide for inner freedom, peace, and purposeful living.

Conclusion

The Non-dualist Vedanta of Adi Sankara stands as one of the most profound and enduring

contributions to world philosophy. It harmoniously weaves together metaphysics, psychology, and

spirituality, offering a vision of reality in which all apparent divisions between self and world, God

and creation, subject and object dissolve in the realization of one universal consciousness. Sankara’s

philosophy does not merely present an intellectual theory; it provides a deeply experiential

understanding of existence.

His path toward the fourth state of consciousness (Turiya) serves as a guide for inner awakening and

self-realization. This state represents the recognition of our true nature i.e. pure, unchanging

awareness that exists beyond waking, dreaming, and deep sleep. Sankara reminds us that liberation

(Moksha) does not arise from changing the outer world but from transforming one’s perception

through knowledge and insight. It is the realization that Atman (the individual self) and Brahman (the

universal self) are not separate but one and the same.

When this truth is fully realized, duality fades, and life itself becomes an expression of harmony and

peace. The seeker no longer experiences existence as a struggle of opposites, but as a continuous

unfolding of divine consciousness. In this way, Sankara’s teachings continue to illuminate the

timeless quest for truth, guiding individuals toward inner freedom, unity, and enduring spiritual

fulfillment.

References

- Shankara, Brahma Sutra Bhasya, translated by Swami Gambhirananda, Advaita Ashrama,

1965.
- Mandukya Upanishad with Gaudapada Karika and Sankara’s Commentary, Advaita

Ashrama, 1958.

- Radhakrishnan, S. (1953). The Principal Upanishads. HarperCollins.

- Deutsch, E. (1969). Advaita Vedanta: A Philosophical Reconstruction. University of Hawaii

Press.

- Sharma, C. (2000). A Critical Survey of Indian Philosophy. Motilal Banarsidass.