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अद्वैतपरिशुद्धि :-Advaita Pari Shuddi- By-Vid.MM.Brahmarishi Dr.Manidravid Sastri Advaita Pariśuddhi – Meaning and Context

Term Breakdown:

Advaita (अद्वैत) → “Non-duality,” the ultimate reality as declared by Vedānta, where Brahman alone is real.

Pariśuddhi (परिशुद्धि) → “Complete purity,” absolute freedom from all defects, duality, or limitation.

Philosophical Significance:
Advaita Pariśuddhi refers to the state of absolute purity and perfection of non-duality. It is the condition in which the Self (Ātman) is realized as none other than Brahman, free from superimpositions (adhyāsa), ignorance (avidyā), and bondage (bandha).

Context in Advaita Vedānta:

In Advaita, the world of names and forms (nāma-rūpa) is considered an appearance due to avidyā.

When ignorance is destroyed by ātma-jñāna (Self-knowledge), the purity of Advaita shines forth as it always was — this is called Advaita Pariśuddhi.

It is not a new achievement but rather the removal of impurities (ignorance, ego, dualistic notions) that veil the natural state of Brahman.

Scriptural Basis:

The Upaniṣads often declare: “neha nānāsti kiñcana” — “There is no plurality here at all.” (Bṛhadāraṇyaka Upaniṣad)

Śaṅkarācārya in his commentaries frequently uses terms like pariśuddha-advaita to describe the pure, untainted non-dual Brahman.

Practical Understanding

Advaita Pariśuddhi is not a philosophical abstraction alone — it has practical soteriological importance:

It means inner purification, where the seeker no longer sees himself as a doer or enjoyer.

Dualistic distinctions such as “I and You,” “subject and object,” “bondage and liberation” all dissolve.

What remains is the direct, immediate knowledge: “Aham Brahmāsmi” (I am Brahman).

✅ In summary: Advaita Pariśuddhi is the state of absolute purity and perfection of non-duality, attained when ignorance is destroyed, and the Self is realized as Brahman — free from all dualistic distinctions and limitations. It is the shining forth of the natural, ever-pure state of Reality.

Would you like me to write it in a more scholarly Sanskritized style (with references and quotations from Śaṅkara), or in a simpler modern explanation that’s easy to use in teaching material?