It is entirely possible to engage deeply with Advaita Vedānta without adopting a Hindu religious identity. Advaita arises from Hindu scripture and tradition, yet its central insight—that the apparent individual self and ultimate reality are not-two—is presented as a universal truth about consciousness and existence. Classical exponents ground their teaching in the Upaniṣads, Bhagavad Gītā, and related texts, but these sources do not stipulate that a particular social or religious label is a prerequisite for understanding or realization. From the standpoint of non-duality itself, distinctions such as “Hindu” and “non-Hindu” belong to the realm of conceptual separation that the teaching seeks to see through.

In practice, there are at least two distinct ways of relating to Advaita. One may approach it as a philosophical and contemplative discipline: studying Advaitic texts, engaging in self-inquiry (ātma-vicāra), cultivating discrimination between the Self and the not-Self (viveka, neti-neti), and meditating on the nature of awareness. This mode of practice does not require participation in Hindu ritual life, temple worship, or cultural forms, and many modern teachers present Advaita precisely in this universal, experiential manner. The emphasis here falls on direct investigation of consciousness and the ethical and contemplative maturity needed for that inquiry.

A second, more traditional mode treats Advaita as inseparable from the broader Hindu religious framework. In this setting, commitment to the authority of the Veda, belief in karma and rebirth, observance of dharma, and sometimes formal monastic vows are woven into the path. Traditional institutions and monastic lineages that preserve Advaita in this way generally expect alignment with a Hindu identity and scriptural worldview. For those seeking formal initiation or recognition within such lineages, stepping into that religious context is usually part of the path.

At the same time, many respected Advaita-oriented teachers and communities have long welcomed seekers from diverse religious or secular backgrounds. They emphasize that qualities such as discrimination, dispassion, and ethical discipline determine one’s readiness far more than birth, culture, or prior affiliation. In such settings, Christians, Buddhists, atheists, and others may explore non-dual teachings, meditate, practice self-inquiry, and study key works of Śaṅkara or later exponents without any requirement to “convert.” The heart of the matter, in this view, is the direct recognition of one’s true nature, which is held to be available to anyone who earnestly turns toward it.