Advaita Vedanta in the context of "Smartism"

Maya (/ˈmɑːjə/; Devanagari: माया; IPA: [mɑː.jɑ́ː]; IAST: māyā), literally "illusion" or "magic", has multiple meanings in Indian philosophies depending on the context. In later Vedic texts, māyā connotes a "magic show, an illusion where things appear to be present but are not what they seem"; the principle which shows "attributeless Absolute" as having "attributes". Māyā also connotes that which "is constantly changing and thus is spiritually unreal" (in opposition to an unchanging Absolute, or Brahman), and therefore "conceals the true character of spiritual reality".

In the Advaita Vedanta school of Hindu philosophy, māyā, "appearance", is "the powerful force that creates the cosmic illusion that the phenomenal world is real". In this nondualist school, māyā at the individual level appears as the lack of knowledge (avidyā) of the real Self, Atman-Brahman, mistakenly identifying with the body-mind complex and its entanglements.

Ātman (/ˈɑːtmən/; Sanskrit: आत्मन्) in Hinduism is the true, innermost essence or self of a living being, conceived as eternal and unchanging. Atman is conceptually closely related to the individual self, Jīvātman, which persists across multiple bodies and lifetimes, but different from the self-image or ego (Ahamkara), the emotional aspect of the mind (Citta), and the bodily or natural aspects (prakṛti). The term is often translated as soul, but is better translated as "Self" or essence. To attain moksha (liberation), a human being must acquire self-knowledge (Atma Gyaan or Brahmajnana).

The six orthodox schools of Indian philosophy have different views on what this self is. In Samkhya and Yoga, which call the essence purusha, and in Advaita Vedanta, the essence is pure consciousness or witness-consciousness (sakshi), beyond identification with phenomena. In Samkhya and Yoga there are innumerable selves, while in Advaita Vedanta there is only one Self. Prominent views in Vedanta on the relation between (Jīv)Atman and the supreme Self (Paramātmā) or Ultimate Reality (Vishnu, Shiva, Brahman) are that atman and Brahman are simultaneously different and non-different (Bhedabheda), non-different (Advaita, 'not-two'), different with dependence (Dvaita, 'dualist'), or non-different but with dependence (Vishishtadvaita, qualified non-dualism).

Nondualism, also called nonduality and sometimes monism, is a polyvalent term originating in Indian philosophy and religion, where it is used in various, related contemplative philosophies which aim to negate dualistic thinking or conceptual proliferation (prapanca) and thereby realize nondual awareness, 'that which is beyond discursive thinking', a state of consciousness described in contemplative traditions as a background field of unified, immutable awareness that exists prior to conceptual thought.

The English term "nonduality" is derived from the Sanskrit Hindu term "advaita" (अद्वैत), "not-two" or "one without a second," meaning that only Brahman, 'the one', is ultimately real while 'the world', or the multiplicity of thought-constructs, 'the second', is not fully real; and from the Buddhist term advaya, which is also literally translated as "not two" and has various applications, including the Madhyamaka negation of thinking in opposites such as ordinary, conventional truth versus ultimate truth, and in Yogachara the deconstruction of the "apprehension of sensory objects as separate from the perceiving consciousness."

The Bhakti movement was a significant religious movement in medieval Hinduism that sought to bring religious reforms to all strata of society by adopting the method of devotion to achieve salvation. Originating in Tamilakam during the 6th century CE, it gained prominence through the poems and teachings of the Vaishnava Alvars and Shaiva Nayanars in early medieval South India, before spreading northwards. It swept over east and north India from the 15th century onwards, reaching its zenith between the 15th and 17th century CE.

The Bhakti movement regionally developed around different Hindu gods and goddesses, and some sub-sects were Vaishnavism (Vishnu), Shaivism (Shiva), Shaktism (Shakti goddesses), and Smartism. The Bhakti movement preached using the local languages so that the message reached the masses. The movement was inspired by many poet-saints, who championed a wide range of philosophical positions ranging from theistic dualism of Dvaita to absolute monism of Advaita Vedanta.

The Devi Bhagavata Purana (Sanskrit: देवी भागवतपुराणम्, devī bhāgavatapurāṇam), also known as the Devi Purana or simply Devi Bhagavatam, is one of the major Puranas of Hinduism. Composed in Sanskrit, the text is considered a Mahapurana for Devi worshippers (Shaktas), while others classify it as an Upapurana instead. It promotes bhakti (devotion) towards Mahadevi, integrating themes from the Shaktadvaitavada tradition (a syncretism of Samkhya and Advaita Vedanta). While this is generally regarded as a Shakta Purana, some scholars such as Dowson have also interpreted this Purana as a Shaiva Purana.

The Purana consists of twelve cantos with 318 chapters. Along with the Devi Mahatmya, it is one of the works in Shaktism, a tradition within Hinduism that reveres Devi or Shakti (Goddess) as the primordial creator of the universe, and as Brahman (ultimate truth and reality). It celebrates the divine feminine as the origin of all existence: as the creator, the preserver and the destroyer of everything, as well as the one who empowers spiritual liberation. While all major Puranas of Hinduism mention and revere the Goddess, this text centers around her as the primary divinity. The underlying philosophy of the text is Advaita Vedanta-style monism combined with the devotional worship of Shakti. It is believed that the text was spoken by Vyasa to King Janamejaya, the son of Parikshit.

Ātman (/ˈɑːtmən/; Sanskrit: आत्मन्) in Hinduism is the true, innermost essence or self of a living being, conceived as eternal and unchanging. Atman is conceptually closely related to the individual self, Jīvātman, which persists across multiple bodies and lifetimes, but different from the self-idea or ego (Ahamkara), the emotional aspect of the mind (Citta), and the bodily or natural aspects (prakṛti). The term is often translated as soul, but is better translated as "Self" or essence. To attain moksha (liberation), a human being must acquire self-knowledge (Atmajnana or Brahmajnana).

The six orthodox schools of Indian philosophy have different views on what this self is. In Samkhya and Yoga, which call the essence purusha, and in Advaita Vedanta, the essence is pure consciousness or witness-consciousness (sakshi), beyond identification with phenomena. In Samkhya and Yoga there are innumerable selves, while in Advaita Vedanta there is only one Self. Prominent views in Vedanta on the relation between (Jīv)Atman and the supreme Self (Paramātmā) or Ultimate Reality (Brahman) are that atman and Brahman are simultaneously different and non-different (Bhedabheda), non-different (Advaita, 'not-two'), different with dependence (Dvaita, 'dualist'), or non-different but with dependence (Vishishtadvaita, qualified non-dualism).

Ishvara (Sanskrit: ईश्वर, romanized: Īśvara) is a concept in Hinduism, with a wide range of meanings that depend on the era and the school of Hinduism. In ancient texts of Hindu philosophy, depending on the context, Ishvara can mean lord, ruler, king, husband, queen, soul or the Supreme Self (Paramatman). In medieval-era Hindu texts, depending on the school of Hinduism, Ishvara means God, Supreme Being, personal God, or special Self.In Shaivism, Ishvara is an epithet of Shiva. In Vaishnavism, it is synonymous with Vishnu, like in his epithet of Venkateswara. In traditional Bhakti movements, Ishvara is one or more deities of an individual's preference (Iṣṭa-devatā) from Hinduism's polytheistic canon of deities. In modern-day sectarian movements like Arya Samaj and Brahmoism, Ishvara takes the form of a monotheistic God. In the Yoga school of Hinduism, it is any "personal deity" or "spiritual inspiration". In Advaita Vedanta, Ishvara is the manifested form of Brahman (Saguna brahman).