Shankara's Advaita Vedanta means the end or completion of knowledge and also means “the end of the Vedas”. It originates from the Upanishads (sitting near the teacher) and is the Hindu philosophy of the non-dualistic school. Shankara explains Vedanta in greater detail in The Jewel of Discrimination, which are timeless teachings on non-duality. The main objective of Vedanta is to argue that human life consists of recognizing Brahman which is the crucial reality and combining with the mystical foundation of the universe. Shankara believes that Brahman is the only true reality and everything else is just illusion. The Atman, which is the personal self, is nothing other than simply Brahman. In this article I will argue with Shankara's idea that something can only be real if it never changes or stops existing is incorrect, because temporary things are still real. After all, nothing in this world ever lasts forever. Furthermore, if this world is not considered real, then there is no reason to live. Shankara states that “BRAHMAN: Absolute existence, knowledge and bliss are real. The universe is not real. Brahman and Atman (man's inner Self) are one.” (Viveka-Chudamani, p.7) Shankara accepts things as “real” only if they do not change and never cease to exist. “No object, no type of knowledge, can be absolutely real if its existence is only temporary. Absolute reality implies permanent existence. Every object of knowledge, external or internal to a thought or idea, is as much an object of knowledge as in the eternal world it is subject to modification and therefore, according to Shankara's definition, "not real". (Viveka-Chudamani, p.8) Temporary things are still real, because after all nothing lasts forever. We human beings actually live only up to a certain age,...... middle of paper......ure and we refer to Him as Iswara or the lord of the universe. Shankara says that the world is illusory, not because it has no existence, but because it is always changing, unstable, temporary and doomed to obliteration and deterioration. It is a presence, a plan of God, a hallucination, an erroneous reality, which our mind takes for granted and which we falsely consider genuine and eternal. It exists because of our awareness of duality and will vanish when we experience non-duality or merge with Brahman. When we overcome illusion and detach ourselves from sensory matters, we understand the unity of existence and develop awareness of the illusory nature of the world. Although I find the world to be perfectly real and what makes it more real is that it is altered, unstable, temporary and forced into obliteration and deterioration.