"Non-dual." In the supplied attestations advaita names the Fourth (turīya) / ātman as that which is free of duality. In the Māṇḍūkya mūla (7) it is one of a string of characterizations of the Fourth — beyond the three states, the cessation of manifoldness (prapañcopaśama), peaceful, auspicious, non-dual. In Gauḍapāda's kārikās it functions as a technical designation for the highest reality (paramārtha): the turīya is non-dual with respect to all beings (1.10); it is what the soul awakens to upon waking from beginningless māyā (1.16); it is paramārtha as against dvaita, which is "mere māyā" (1.17, 3.18); and it is the goal upon which meditative awareness is to be fixed and into which one is to be settled (2.36). Across the loci advaita is correlated with the quieting/cessation of duality (dvaitasyopaśama, 1.29; prapañcopaśama, 7) and identified with the auspicious (śiva) and with paramārtha.
Senses
The reading surface. A later ingestion attaches a locus to a settled sense, or proposes a new one (dashed) for human triage — it never rewrites settled prose.
1 · An epithet of the Fourth (caturtha/turīya) ātman: 'non-dual', listed alongside cessation o…settledadded v1
An epithet of the Fourth (caturtha/turīya) ātman: 'non-dual', listed alongside cessation of manifoldness (prapañcopaśama), peaceful (śānta), and auspicious (śiva) as a characterization of the self that is beyond the three cognitive states.
2 · The highest reality (paramārtha) considered as non-dual, set in explicit contrast to dvait…settledadded v1
The highest reality (paramārtha) considered as non-dual, set in explicit contrast to dvaita (duality), which is held to be 'mere māyā' / a posited differentiation of the non-dual itself.
3 · The non-dual as the object/state of realization: that into which meditative recollection i…settledadded v1
The non-dual as the object/state of realization: that into which meditative recollection is to be yoked and which, once fully attained, leaves one acting in the world 'like one inert'.
4 · The non-dual Fourth (turīya) ātman as the innermost Self (pratyagātman / kośātīta) that is…proposedadded v2
The non-dual Fourth (turīya) ātman as the innermost Self (pratyagātman / kośātīta) that is the cessation of all suffering (sarvaduḥkha-nivṛtti) and the inner reality of the sheaths (kośa), distinguished from the manifest selves Viśva, Taijasa and Prājña — the non-dual considered as the Self's own nature rather than as epithet, supreme reality, or realizational object.
advaita-vedānta
Why a new sense: These attest the non-dual Self as the lord/end of all suffering and the inner ātman of the kośas, a self-as-substrate sense not captured by s1–s3.
5 · The non-dual as the ground of the doctrine of non-origination (ajāti / ajātivāda): since t…proposedadded v2
The non-dual as the ground of the doctrine of non-origination (ajāti / ajātivāda): since the one unborn Self has no cause, no jīva and no real arising or dissolution occur, and disputing schools (dvaitins) who assert origination are thereby refuted.
advaita-vedānta
Why a new sense: These passages deploy non-duality specifically as the basis for denying origination/dissolution and refuting dualist (dvaitin) opponents, an argumentative ajāti sense absent from existing senses.
yatparamārthasadadvaitaṃ māyayā bhidyate hyetacaimirikānekacandravadrajjuḥ sarpadhārādibhirbhedairiva na paramārthato niravayavatvādātmanaḥ / sāvayava
mandukya.agamasastrabhasya:3.48
Śaṅkara (bhāṣya)
advaita-vedānta
bhasya
na kaścijjāyate jīvaḥ kartā bhoktā ca notpadyate kenacidapi prakāreṇa / ataḥ svabhāvato 'jasyāsyaikasyātmanaḥ saṃbhavaḥ kāraṇaṃ na vidyate nāsti / yas
mandukya.agamasastrabhasya:4.3
Śaṅkara (bhāṣya)
advaita-vedānta
bhasya
bhūtasya vidyamānasya vastuno jātimutpattimicchanti vādinaḥ kecideva hi sāṃkhyā na sarvaṃ eva dvaitinaḥ / yasmādabhūtasyāvidyamānasyāpare vaiśeṣikā na
Editions & provenance
v1Māṇḍūkya mūla + Gauḍapāda kārikā — +7 loci 3 sense(s) drafted from 7 loci.
v2Śaṅkara bhāṣya — +14 loci · 9 routed to existing · 2 new sense(s) proposed s1 receives the epithet uses where advaita appears alongside prapañca/sarvadvaita-upaśama, śiva, and characterization of turīya beyond the three states (3, 7, 1.29). s2 receives the paramārtha-vs-dvaita/māyā contrast passages, including the explicit 'advaitaṃ paramārtho' and rajju-sarpa māyā-differentiation passages (1.16, 1.17, 2.38, 3.18, 3.19). s3 receives 2.36, the locus advaite smṛtiṃ yojayet ... jaḍaval lokam ācaret, which matches 'yoke recollection / act like one inert'. Two proposed senses cover (np1) the non-dual Self as inner kośātīta ground and end of suffering, and (np2) the ajātivāda argumentative use refuting dualists. (+6 bhāṣya loci beyond cap not routed)
Caveats
The supplied corpus is single-tradition: it comprises only the Māṇḍūkya mūla (7) and Gauḍapāda's kārikās. No Śaṅkara commentary loci were supplied, so no commentarial position can be attributed.
The 'grounded gloss' (bhedavikalparahita; 'when [the self] is known, duality does not exist') is a lead and is not itself one of the supplied attestations; the entry's senses are re-grounded in the attested usages only.
The mūla locus (7) attests advaita only as one item in a list of epithets of the Fourth; its sense there is constrained by that immediate context, not by any supplied gloss.
The contrast advaita/dvaita and the equation advaita = paramārtha derive specifically from Gauḍapāda's kārikās (1.17, 3.18, 1.29); the mūla does not itself state this equation.