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Advaita
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The first person to consolidate the principles of Advaita was Shankara (Ādi Śankara, आदि शंकर, pronounced /α:di shənkərə, 788–820 CE). He is ... known as Śankarāchārya (शंकराचार्य, pronounced as /shənkərα:chα:ryə/). Continuing the line of thought of some of the Upanishadic teachers, and also that of his own teacher's teacher Gaudapada, (Ajativada), Shankara expounded the doctrine of Advaita — a nondualistic reality. According to Advaitins (followers of Advaita), Shankara exposed the relative nature of the world and established the supreme truth of the Advaita by analysing the three states of experience — being awake (vaishvanara), dreaming (swapna), and being in deep sleep (sushupti). The supreme truth of the Advaita is said to be the non-dual reality of Brahman, in which atman (the individual soul) and Brahman (the Supreme Consciousness) are identified absolutely.
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Advaita is the Hindu or Vedantic name for the doctrine of monism. Advaita can be literally translated as adualism or non-dualism, but is generally referred to as monism. It is not the same as monotheism, which is the belief that there is only one God, as contrasted with polytheism which believes in many gods. Advaita is not even the same as pan-theism, 'all things are God'. The basic principle of Advaita is that there ARE no 'things' - there is only God. In other words, all that exists, is God - 'things' are mere appearances.
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Having integrated Neo-Advaita will bring up the joy of a constant feeling of superiority. You will ... be rewarded with the feeling of constant rightness and will never be proven wrong anymore no matter what you say or do. Simply because nothing is real – all is illusion. Who is there to be wrong? Merde !
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Shankara's contributions to Advaita are crucial. His main works are the commentaries on the Prasthanatrayi and the Gaudapadiya Karikas. Another treatise on Advaita, popularly attributed to him by the more enthusiastic followers of the system, is the Viveka Chudamani. It is to be noted that many other followers believe that this is not the work of Shankara, citing several differences in style and ideas. Many philosophers after Shankara have criticized him of being hypocritical or pracchanabauddha (of being a "Buddhist in disguise"), mainly due to this work. This is because the Buddhist positions which Shankara refutes in the Brahma Sutra Bhashyas seem to be wholly advocated in the Viveka Chudamani.
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According to Bangabhasa O Sahitya, Advaita Prabhu was born in 1434 AD and met Vidyapati in 1458 AD. Advaita's former name was Kamalaksha (Kamalakanta) Vedapancanana. His two wives were Sita Devi and Sri Devi. Acyutananda was born of Sita Devi (1425 Saka 1503 AD), followed by Krsnadasa, Gopala, Balarama, Svarupa, and Jagadisa Misra. While Sri
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Advaita Prakasa ... advises that one should worship Srimati Radharani separately as the 'covering' of Krsna, and that Lord Nityananda should be worshipped by the Narayana [M]antra (om namo narayana). However, this system of worship has not been mentioned in any of the bona-fide arcana-paddhatis of the Gaudiya sampradaya.
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Advaita