In Advaitha philosophy, the same Nirguna Brahman appears as Saguna Brahman for the pious worship of the devotees. It is the same Truth from two different points of views. The former is transcendental and the latter is relative. The Jiva or the individual soul is relatively real. Its individuality lasts until it is bound by the unreal Upathis or limiting conditions due to Avidhyas. The Jiva identifies itself with the body, mind and the senses when the Avidhya or ignorance deludes it. Jiva merges one with the Brahman when it gets knowledge through annihilation of Avidhya. To Sankara, the world also is only relatively real. If you get knowledge, the Maya will vanish and the illusion of body and world will disappear. The unchanging Brahman appears like changing world through the mysterious Maya. The superimposition of the world on Brahman is due to Avidhya or ignorance as a result of the mysterious effects of Maya. In Vivartha-Vaada, the cause produces the effect without undergoing any change in itself. When Avidhya or the veil of ignorance is destroyed through knowledge of the Eternal, when Mithya-Jnana is removed by true knowledge, we shine in the Divine splendor and glory with the true vision of the Absolute.

Sri Sankara's Adhvaitha theory was a good reply to the theories of blind rituals of Poorva Mimamsa and to Buddhist teachings which were gaining acceptance in some areas. He wrote commentaries to Srimad Baghvad Gita to show Sri Krishna's opposition to blind ritualistic practices as in Mimamsa. He also opposed the passive cause and effect theories of Sankhya and Buddhist theories against Vedic Gods. In addition to the Adhvaitha philosophy and teachings on Jñana marga, Sri Sankara also established his system of devotional worship of six forms of Saguna Brahman for daily prayers to Ishta-Devatha or a personal Deity in the form of a Vigraha at homes or in Temples. He also gave us the religious practice following the Vedas and Smrithis. This was for the common people who cannot reach the high level of Jñana marga. He established four of his ashramams in the four corners of India to propagate his system of philosophy.