শঙ্করাচার্যের অদ্বৈতবেদান্তে আত্মাতত্ত্ব: একটি বিশ্লেষণ - Pratidhwani the Echo

Search for ultimate truth in human life is the fundamental issue in Indian philosophy both classical and modern contemporary aspects. Both heterodox and orthodox philosophical schools and related thinkers

established their views in their own ways regarding ultimate truth or highest reality. In this contest spiritualism, materialism, idealism, realism, takes a vital role. Besides, epistemology and metaphysics are also

truly play role for searching absolute or ultimate truth or reality. In sankaracharrya’s Vedanta, defining and essence of Brahman or self (soul) is main concern for establishment of monism ( non-dual philosophy).

Sankar also asserts that in the objective points of view soul is defined as Brahman and in the subjective points of view soul is defined as Atma. Knowledge base self-enquiry for realization of supreme reality as 

brahman or soul is the key concept of Advaita Vedanta.  However, Sankaracharyya in his Advaita Vedanta defined self (soul) as Saccidānanda (truth, conscious, bliss) and that self is identical with brahman as 

ultimate truth in the transcendental point of view. Similarly, self or soul also defined in Sankar’s monism as jīva (jīvatma) and that self (jīva ) in not pure self or soul; also different ( not identical) with Brahman in

 the empirical point of view. Jiva or individual self in not ultimate truth. It is mere appearance of pure self or Brahman. It is made due to ignorance. Due to avidya or ajana (ignorance) over maya self is associated 

with Antaḥkaraṇa. (body, mind, sense organ etc.) and then self is in bondage and conscious is limited. Realization of the identity between the self and the Brahman is called liberation or salvation through knowledge

 base self-enquiry with teaching srabana, manana , nididhyasanan of Tat Tvam Asi(That Thou Art or Thou Art That)