 On the other end of the range is the Advaita Vedanta school (advaita = not two) which is well-known in the West but not as dominant in India. It reads the theocosm/Brahman as one/non-dual, and takes God and the cosmos not to be really distinct, i.e., God = the cosmos. The paradigmatic filling out of this view, often and perhaps mistakenly attributed to Shankara, is pantheistic and  world-denying.[30]  Specifically (here is model 3), such classical Advaitans hold that since reality is one and the cosmos is many, the cosmos cannot be real. It looks as if there is a cosmos filled with many things, but the cosmos is merely an appearance (maya), and taking it to be reality is like taking a rope at dusk to be a snake (Shankara’s famous metaphor, see, e.g., Tapasyananda 1990: 34). With the cosmos out of the picture, the theocosm is just the “theo” part; to use the metaphor above, the ultimate is all dweller, no house. That move makes the terms “Brahman” and “God” interchangeable, and on it, God-Brahman is generally read as impersonal. The epistemological license in direct experience for this view is samadhi, a state of spiritual absorption in which all dualities vanish and one experiences just infinite bliss. Since the classical Advaitan view denies the world, Anantanand Rambachan, a contemporary Advaitan, takes its best life expression to be that of the renunciant (sannyasi) who lives out that denial (2006: 69).