Enquire, Clarify and Review
The information on this page assumes that the reader has already studied the Bhagavad Gita and the Upanishads and interested in reviewing some key points of the teachings and remove doubts (Manam). Also, it is important to test the understanding with alternate approaches of enquiry into consciousness, (e.g. direct enquiry by J Krishnamurti).
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Enquire into Major Questions
Everybody comes upon the “major” questions at various stages of life. For a seeker of knowledge, it important to retain and dig deeper into these questions. For a “Seeker” of understanding the Value of these important questions of life start becoming a “priority”, but there may still be obstacles to get answers. (These notes are guided by Swami TV’s talks) What is the meaning of Life? What is the purpose of Life? What am I doing? Spending most of time with body driven basic activities. Mind driven activities by Raga/Dwesha only puts me in up/down cycles and binds. Genuine assessment helps move beyond. Guidance from appropriate Guru(s)? Gurus give different insights at different times and level of students understanding. Am I stuck in understanding? Guru can help lift one out of a “stuck” state. Need to ask relevant questions to oneself and Guru. Choose appropriate Guru. Most people are brought up in the traditional “Triangular State of Life” of Jiva, Jagat and Ishvara. Basic ignorant Karma, turns into wiser Karma Yoga (bringing in Ishvara as Phala Datta, solidifying the Triangular format. Jagat has always been every changing, very mysterious, very complex, and yet very wonderful! Is it Jiva’s avidya to seek pleasures from Jagat? Instead of understanding that joy comes from within? Need serious inquiry to seek Freedom!! and rise above the triangular format. After intense vichara, Jiva/jagat/Ishvara are now reduced to Unchanging Atma and the changing Anatma. A Big step. See the Awareness (chit) embodying this particular body/mind complex and then extend the Awareness to all living beings as SarvAatma! …….. This leads to the understanding that Sarvatma or Brahman is the only constant, timeless reality. and that Jagat borrows its existence from the avidya of Atma.
(click each link below to expand)
– Need to seek more “Alone time” and staying away from “distractions” of worldly interactions as much as possible, to allow quiet inquiry within.
– Know that the FALSE notions Binds and that the TRUTH FREEs.
– Pursuing “constant” daily, internal inquiry will help stay on the journey of discovery of Self.
– Once distinctions between TRUTH and FALSE, become clearer, the False naturally falls away, and there is more freedom and reduces pressure to “become” someone else.
– Then the “meaning and purpose” of life starts getting clearer. This also brings about “joy” in everyday life.
– The enquiry needs to start with enquiring into ONEself (easiest, and most accessible). Not the ever changing “outer world” whose events one cannot control.
Why am I doing these? Past issues and future worries, Security of what? Am I still “becoming” something? for who? Understanding, helps reduce “pressure” and start accepting “As IS”.
Earnest, ongoing review of the Sashtra? BGita and 10 Upanishads. Need to revisit again and again.
How are my Qualification improving? Sadhana Chatustyam (Viveka, Vairagya, 6 Wealths (Shama, Dhama, Uparati, Titiksha, Shradda, Samadhanam), Mumukshutvam.
Sarvatma bhava? One Atma in all living beings?
– Individual as a Jiva with Raga/Dwesha is buffeted by external events and driven by his “Desires” and “Becoming” attitude
– Jagat is Nature with unfathomable variety and wonder of changes and beauty, but also natural shifts that are perceived as “disasters” by Jiva.
– Therefore Jiva seeks “external personified God” as a savior.
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This remains firm in Bhakti Yoga, and lead to emotional and passionate (and joyful) expression in life but still a trapped and “dependent” existence.
– Is this just Tradition? Habbit? Vasanas?. A belief system to pacify Jiva for short periods of time passed down generations.
Is it Jiva’s wild projection of a Personified Saguna Ishvara that distracts him from see the Nirguna Ishvara that is the vast “intelligence” behind the nature/prakriti?
Develop Atma/ Anatma vichara. A major quantum leap.
Is this Sankya philosphy of Purusa/ Prakriti?, with multiple Atma (per individual being)?
However, Is there still duality of Atma (all beings) and Anatma Jagat?
However, Jagat is constantly changing (science – energy, vibrations, dark energy etc). So how is Jagat “real”?
Jiva takes “snapshots” by “Naming a Form” in nature, that is of interest to him and gives it “reality”.
This exists (issness) as a “Transactional Reality”, for interactions by him or a few (not by all beings) and entirely dependent on his mind.
Such “dependent” reality Jagat is therefore just a “shadow” to the Atma and therefore it is called Mithya. It is not an independent Reality!.
Sat & Chit equivalence in Advaita Vedanta
Sat is “real” – materialist view, Charwaka etc
Chit is “real” – Idealists, Vijnana wada, Buddhists.
Chit is “momentarily real” – Kshanika vijana
Chit and Sat are both real – Dualists, All religions of the world. Most people live at superficial level of Chit centered on the mind (memory and habits/vasana) and therefore get bound by the worldly events and suffer. Need external God and live in the Triangle format (Jiva, Jagat, Ishwara).
Chit is Sat – Advaita Vedanta. In the depth of Awareness (chit) there is the presence without name and form. BE in this unified state of Tattavamasi. Talk
Sadhana Catustayam
Study of Vedanta requires a re-orientation in approach of studying and therefore has some prerequisites called Sadhana Catustayam. The eligibility for pursuing an activity (e.g. goal setting and mind/body training) will not work for self-enquiry and knowing the Reality, Brahman. Brahma sutra say systematic and sincere enquiry into Brahman is the only way. Extracts from Sw TV, Sadhana Catustayam Karma (activity of rituals etc) is not a prerequisite for self-knowledge, jnanam. Motivated actions towards a goal (sadhya) is always limiting, in the doer as well as the pursuit (sadhana) of a focused result. Whereas an effortless and spontaneous life is full of intelligent and purposeful activity. Brahmajnanam is not the knowledge of the other, nor of the Self. Brahman is itself jnanam, Satyam jnanam anantam Brahma. Brahman is not the known (goal) and is beyond the means of knowing (pramana). However, Upanisads and the Gita proclaim that Brahman is worth knowing (realizing) and it is the very being of all living beings. Brahman is the means, it is the known, it is the knower, and it is free from the means, free from the known, and free from the knower. Then how to proceed? The very purpose of the means (sadhana) must be modified. It can only help in negating the wrong notions about Brahman. Sri Sankara says there are four prerequisites to understand the vision of Brahman and is followed by seekers in Vedanta. Viveka, Vairagya, Shamadhamadi, Mumukshutvam. Viveka, nitya-anitya vastu viveka. The discernment between the timeless and time bound. Knowing what is transitory ( is psychologicaly time bound), and what is permanent. Desiring the result (phala) for an action (karma), creates psychologically dependent time. Identification (doership) with the karma binds us to consequences and time. The Reality, Brahman is timeless. Vairagya Dispassion, detachment, disenchantment to the things of the world (and heaven etc). Need to cultivate dispassion with sense-driven pleasures (senses are like horses pulling you in all directions) and resulting transient enjoyment (bhoga). This leads to distractions, and repeating cycles of pleasure and pain and fear. This also applies to music, chanting etc. There is delusion (moha) in assuming there is joy in the external objects. We get caught up in the waves of samsara (pleasure-pain cycles), and on the verge of sorrow at every external event. That prevents us from experiencing the inner “bliss” of the sat,chit,ananda of our swarupa. Vairagya is neither contempt for nor amnesia of things. It is a state of mind in which it does not occur to us to enjoy things, no interest in the world. In case of doubt about “how will I live with vairagya?”. There is a law, “you will get what you need (and not necessarily what you ask for)’ – called prarabdha. Detachment from the world allows you to know the truth of oneself. That is the best way to live a happy, contented life of fullness. Vedantin is only interested in contemplation, study and keeping the body in good shape so that it does not get in the way. It is a radical transformation. The state of complete vairagya is achieved by only a few people, it is the very threshold of Self-knowledge. Shamadhamadi (Shad-sampat) The six-fold effort (or wealth that we need to cultivate) has a single goal, to address the capriciousness of the mind (vikshepa– scattered, agitated and constantly preoccupied). Shama – douse the mind of fire of thoughts. Let the mind be quiet and not jump in myriads of thoughts at every sense or experience. Watch and quieten the “listless” thinking, “noodle thinking”, “busy” thinking. Cultivate Vasana shanti, peace from the habitual, conditioned thinking Organs of knowledge through the sense organs. Action driven by desires – Kamya Karma (of desiring something) and fear (of not doing/getting it ) tend to bind us. Avoid being pulled into sensory driven actions (avoid getting pulled by the sense horses). Perform Nitya karma (duty-oriented karma). Cultivate cessation of restlessness of sense organs and organs of action. The vikshepa created by the senses must be quietened. Uparati – Stop ‘becoming” someone else. Abide in the swarupa. Worldly ambition to progress/become something else, driven actions can never make a person happy in the long run. Uparati is the medicine ambitious people need. When you become free from desires and fears, the divinity within starts manifesting. You become a loving, generous and compassionate individual and act purposefully. Natural things happen naturally. The cessation of vikshepa created by the mind for unnecessary activity. Accept what IS. Just BE. Titiksha– it is an attitude of acceptance and endurance without any negativity. (not tolerance or accommodation which denote negativity). Titiksha applies to two sets of opposites, comfort/discomfort which is physical, and pleasure/pain which is psychological. No need to complain, endure what comes along, bear with them, they come and go and are transient. There is no other way to win against these opposites. Tone up titiksha, it will serve you well, you will be happy. Endure both pleasure (be calm without excitability) and pain and suffering of the mind (observe it and see that it also passes). Because of ignorance we cover up the space of understanding. Outside the body/mind, is all intelligence (and play of maya), no pleasure/pain opposites (which are all internal states of mind). The cessation of vikshepa created by the mind for unnecessary pursuits of opposites. Sraddha – (Shrad-sat dha (conviction of knowing the Sat). Intense enthusiasm, conviction, earnestness, and deep interest (for the truth), not a blind belief. Investigate, and confirm your understanding as you go along. Test the vision of life, with patience (not psychological future time). With earnestness to seek the truth, contradictions in life are avoided, that is Sraddha. Seeking is natural and intense love for the Truth – Sraddha, means you have the truth. Avoid contradictions and make it life’s pursuit. Cessation of the attitude of doubting or looking down without investigating, or vacillating mind. Sraddha is the antidote. Samadhana – alertness and dissolving of the mind into atma – atma nishta. Mumukshutvam Intense aspiration for freedom (not desire for yet another thing) to discover Reality/Truth. The one who is vitally interested in freedom is eligible for self-inquiry. There must be freedom from conflicts within oneself. Freedom is not to be confused with “independence” to do anything you feel like doing, or economic independence. Freedom is state of mind, in which there is no inner urge to be secure. In investigating sources of insecurity, one finds that people want to “become something” in order to be secure. instead of having pressure to DO something (cikirshus), need to cultivate to KNOW more (jijnasus), by understanding our true nature. Psychological dependence creates bondage (because of expectations of some return). Physical dependence is not a problem (husband/wife, services, etc). Freedom and Love go together. Giving without any trade or business. Such giving does not create memory, or consequences or karma (so no awaiting some phala. This is freedom that breaks the bondage of dependence. Understanding the nature of dependence and therefore true freedom, is the meaning of true love. Appropriate action of love follows this understanding. Sadhana as sadhya Vedanta students aim to do essential duties only (nitya, and naimittika karma – karma yoga). They focus on enquiry (jijnasu and vicara) into Brahman. If the goal (sadhya) is separate from means (sadhana), there will be psychological time involved and doing involved. However, in Brahmajijnasa, the sadhana with the 4 pre-requisites of Viveka, Vairagya, samadamadi, and mumukshutvam, they remove the kinks in the mind (the distortions, conditioning etc) and reveal your true nature, Brahman (is the sadhya– the goal). So in this case the sadhana is the sadhya (the means is the goal), all is one.
To discover this needs sincere enquiry in understanding “who am I”, “what am I”. To whom do desires come? Am I the doer-enjoyer? The Viveka – understanding of time, how it is created, and understanding time-bound vs timeless (e.g. sun light that shines constantly), takes you to Brahmajnanam.
Discover that I am not the physical body (it changes in time), and more importantly I am not the mind (Ego, Memory and Intellect), because I can observe it changing constantly in time, and during sleep, the mind is not active, but I continue to exist. Am I a “person” with a name? The “person” came about after a lot of “conditioning” (accumulated knowledge, habits, ego etc). But the person is forgotten at times of genuine laughter, happiness, and sleep. So claiming the person to be the doer-enjoyer is also time-bound and changeable. Moksha (freedom) is not For the person, but From taking I to be a person. As you enquire, the Viveka (understanding) gives inner space to witness and discern the changing. Bondage and fear come from mixing up of Real and Unreal (changing) phenomena. A lot of false is mixed up in “I am …”. Need to discard the false identifications. Know that “I am” is satya (truth) and nitya (timeless). Understanding that everything else is asatya, anitya (transient), it is a great relief.
Without Viveka and vairagya, there is no Vedanta. Study of Vedanta without Vairagya is self-deception. Do not count what you have given up (or even remember them), just think “what else can I give up”. Vairagya never makes us suffer, only raga (desires) makes us suffer.
Shama, Dhama, Uparati, Titiksha, Sraddha, Samadhana
(It is not the samadhi of yoga which advocates “forceful thoughtless state of the mind – chitta-virodha, battle the mind” which would only last temporarily, and then the thought in the mind comes back.) They call that a meditation, but it is not, it is torture.
Meditation is spontaneously emptying of the mind of all thoughts/feelings (because they drain energy) into its swarupa Atma. Observe the body and its weak and strong aspects, your understanding of the body improves, it becomes still (and yet that you are not the body). The mind also becomes more silent. Observe the movement of mind, its tricks and its moods as they come and go. Observing the mind becomes fun (and yet you are not the mind either). Samadhana is the awareness, which is observation and living with acceptance (without denial, or condemnation or judgement). Any self judgement will bring up the Ego (forceful or victim). Any conceptual/memory-based association with the mind, means living in the past or future. Abhimana (Ego) cessation (me-mine syndrome) is harder to quieten.
Just be alert and observe, identification with the mind ceases. Establish yourself as the witnessing awareness. Then the mind becomes quieter and the Creative Intelligence dawns and understanding of the Truth happens (your true nature). This is the beginning of the end of bondage. Realize the emptiness and its full potential, and that you are “existence and awareness” (sat and chit). That is the Being and includes all, Sarvaatma bhava. Abide in this and return to the swarupa as you face challenges in the transactional world.
Unique approaches by Upanishads to reveal Ultimate Truth
Despite their different methods to reveal the Ultimate Truth, all the major Upanishads share common emphasis on Advaita (unity of Brahman and Atman), and importance of Self-Realization. Despite their different methods to reveal the Ultimate Truth, all the major Upanishads share some common themes: By using diverse methods like dialogues, stories, analogies, and direct statements, the Upanishads provide various pathways for seekers to understand and experience the ultimate Truth. The Taittiriya Upanishad is an enlightening text composed of three sections known as Vallis (chapters): the Siksha Valli, Ananda Valli, and Bhrigu Valli. These sections together provide profound insights into the nature of Brahman (the ultimate reality) and the path to realizing it. Here’s how the Taittiriya Upanishad reveals Brahman: Siksha Valli Ananda Valli Bhrigu Valli By guiding through ethical conduct, meditative practices, and the analogy of the five sheaths, the Taittiriya Upanishad bridges the gap between individual experience and universal truth, helping practitioners realize the pure consciousness that is Brahman The Mandukya Upanishad, one of the shortest but most profound Upanishads, uses a unique and systematic method to reveal the ultimate Truth, which is the non-dual nature of reality (Advaita). Here’s a breakdown of its key approaches: In summary, the Mandukya Upanishad uses a unique method to reveal the Truth by: Through these methods, the Upanishad guides the seeker to realize the true nature of the Self as identical to Brahman, transcending all limitations and duality. The Mundaka Upanishad, like other Upanishads, aims to reveal the ultimate Truth, which is the oneness of Atman (the individual Self) and Brahman (the ultimate reality). However, it employs a distinct method to achieve this. Here’s a breakdown: In summary, the Mundaka Upanishad reveals the Truth by: Through these methods, the Upanishad guides the seeker towards the realization of the oneness of Atman and Brahman, leading to liberation from the cycle of birth and death. The Ishavasya Upanishad, with its concise 18 verses, employs a unique and direct method to reveal the Truth, which is the all-pervading nature of the Self (Atman) and its oneness with Brahman. Here’s a breakdown of the key aspects of its method: In summary, the Ishavasya Upanishad reveals the Truth by: Through this unique approach, the Ishavasya Upanishad provides a powerful and direct path to understanding the nature of reality and achieving liberation. The Kena Upanishad is a profound text that explores the nature of Brahman (the ultimate reality) through a unique inquiry-based approach. Its structure revolves around a series of questions and answers that delve into the deeper aspects of consciousness and the nature of the self. Here’s how it reveals Brahman: Chapters I & II: The Inquiring Mind Chapter III: The Nature of Brahman Chapter IV: The Epilogue Key Concepts: The Kena Upanishad uses poetic and philosophical dialogues to reveal the profound truths about Brahman, guiding seekers towards a deeper understanding of their own true nature and the ultimate reality. The Katha Upanishad is a rich and profound spiritual text that unveils the nature of Brahman through a series of dialogues between Nachiketa, a young seeker, and Yama, the Lord of Death. Here’s how it beautifully reveals Brahman: Dialogue and Inquiry Key Teachings About Brahman Metaphors and Parables The Path to Realization Two Paths By using metaphors, ethical teachings, and deep philosophical dialogue, the Katha Upanishad provides a profound exploration of Brahman’s nature and guides seekers on the path to understanding the ultimate reality. The Prashna Upanishad reveals the concept of Brahman through a structured method of six profound questions posed by seekers to their guru, Pippalada. Each question delves into different aspects of cosmology, life, and meditation, gradually unveiling the supreme truth of Brahman. Overview of the Six Questions: Key Concepts: The Aitareya Upanishad is another significant text in the corpus of Upanishads, originating from the Rigveda. It presents an insightful view of Brahman (the ultimate reality) through a cosmogonic narrative and deep philosophical discourse. Here’s how it reveals Brahman: Creation Narrative Human Beings and Brahman The Concept of Atman (Self) Higher Knowledge (Para Vidya) Identifying Brahman The Aitareya Upanishad reveals Brahman through the narrative of creation, the nature of the self, and the means of attaining higher knowledge. It guides seekers to understand that their true self is not separate from the ultimate reality, leading to a profound realization of oneness with Brahman. The Chandogya Upanishad is one of the principal Upanishads, part of the Samaveda, and is key in Vedantic philosophy. It explores the nature of Brahman (the ultimate reality or universal spirit) through a variety of dialogues and teachings, some of which illustrate the following points: These teachings aim to guide individuals towards the realization of Brahman, transcending the material world and recognizing the unity of the self with the ultimate reality. The Brihadaranyaka Upanishad, one of the oldest and most significant Upanishads, delves deeply into the nature of Brahman (the ultimate, unchanging reality) through intricate discussions and teachings. Here are some key ways in which it reveals Brahman: By addressing the nature of existence, consciousness, and ultimate reality, the Brihadaranyaka Upanishad guides individuals towards the knowledge of Brahman – the eternal, infinite truth.
Essence of Important Upanisads-Audios
Prashna Upanishad
1. Source of Creation:
2. Prana and Its Functions:
Aitareya Upanishad
Insights to Investigate
a) Everybody knows the “physical dimension ” of their existence. It is the physical Body, and the outer world of objects that we sense, and experience. This is measurable, quantifiable and experienceable. The classical Advaita Vedanta explains all reality and everything in the experienced world to be same as the Brahman. To Advaitins, there is a unity in multiplicity, and there is no dual hierarchy of a Creator and the created universe. All objects, all experiences, all matter, all consciousness, all awareness, in Advaita philosophy is not the property but the very nature of this one fundamental reality Brahman. With this premise, the Advaita school states that any ontological effort (proof of existence) must presuppose a knowing Self, and this effort needs to explain all empirical experiences such as the projected reality while one dreams during sleep, and the observed multiplicity of living beings. This Advaita does by positing its theory of three levels of reality, the theory of two truths, and by developing and integrating these ideas with its theory of errors (anirvacaniya khyati). Shankara proposes three levels of reality, using sublation as the ontological criterion: Advaita Vedanta acknowledges and admits that from the empirical perspective there are numerous distinctions. It states that everything and each reality has multiple perspectives, both absolute and relative. All these are valid and true in their respective contexts, states Advaita, but only from their respective particular perspectives. This “absolute and relative truths” explanation, Advaitins call as the “two truths” doctrine, with the example of light and darkness. From the sun’s perspective, it neither rises nor sets, there is no darkness, and “all is light”. From the perspective of a person on earth, sun does rise and set, there is both light and darkness, not “all is light”, there are relative shades of light and darkness. Both are valid realities and truths, given their perspectives. Yet, they are contradictory. What is true from one point of view, is not from another. To Advaita Vedanta, this does not mean there are two truths and two realities, but it only means that the same one Reality and one Truth is explained or experienced from two different perspectives. There are three planes of existence according to classical Advaita Vedānta: the plane of absolute existence (paramarthika satta), the plane of worldly existence (vyavaharika satta) which includes this world and the heavenly world, and the plane of illusory existence (pratibhāsika existence). The two latter planes of existence are a function of māyā and are thus illusory to some extent. A pratibhāsika existence, such as objects presented in a mirage, is less real than a worldly existence. Its corresponding unreality is, however, different from that which characterizes the absolutely nonexistent or the impossible, such as a sky-lotus (a lotus that grows in the sky) or the son of a barren woman. The independent existence of a mirage and the world, both of which are due to a certain causal condition, ceases once the causal condition change. The causal condition is avidya, or ignorance. The independent existence and experience of the world ceases to be with the gain of knowledge of Brahman. The nature of knowledge of Brahman is that “I am pure consciousness.” The self-ignorance of the jīva (individuated self) that “I am limited” is replaced by the Brahman-knowledge that “I am everything,” accompanied by a re-identification of the self with the transcendental Brahman. The knower of Brahman sees the one non-plural reality in everything. He or she no longer gives an absolute reality to independent and limited existence of the world, but experiences the world as a creative expression of pure consciousness. The states of waking (jāgrat), dreaming (svapna) and deep sleep (susupti) all point to the fourth nameless state turiya, pure consciousness, which is to be realized as the true self. Pure consciousness is not only pure existence but also the ultimate bliss which is experienced partially during deep sleep. Hence we wake up refreshed. Method to loosen the grips of Maya : In the case of a rope appearing as a snake, there is no real transformation. The snake is only a vivarta or apparent modification of the rope. The appearance of the snake is due to ignorance of the rope. Similarly, the world is only a vivarta of brahman. Maya (power of Brahman) conceals brahman and projects the world. At the same time, power is not identical with its possessor, because even when the power is obstructed, its possessor remains the same. Power cannot be directly perceived, but can only be inferred from its effect. Maya manifests as action, knowledge and will. The supreme unconditioned brahman is eternal, infinite and non-dual. When associated with Maya, brahman is described as omnipotent. Why Maya?. Why Maya the manifestation of world, in immortal, nirguna Brahman?. Question itself is wrong! Maya itself is S, T causation. Asking for cause is wrong question for causation itself (which is the dimensions of S, T, causation). Similarly, Before big bang?? is not valid, because time is associated/starts with big bang itself. As Ajnanis, there is this question, but no satisfactory answer possible For Jnanis, there is no such question of Why.. It is just a WONDER and they enjoy it. Chapter 13 of B Gita explains the Values that help purify the mind so that one can realize the truth of the Self. Only when the importance (“the value”) of these Values is recognized, then a Vedanta student becomes a serious student. This article expands on these values as a study guide. Vedanta jnanam can be gained in either of the two different “way of life”. However, the general rule (by Adi Shankara) is that sannyasa is ideal to gain jnanam and exception is that you can remain in grahasthasrama and observe sadhana shad sambatti and gain moksa. Four factors/steps are needed for jnanam, Sravanam, Mananam, Shad sampatti, and Mumukshutvam. Some grahasta exceptions are possible (e.g. Janaka), who are able to remain non-extroverted and maintain focused enquiry into Vedanta vichara. Vishesha jnanam is knowledge of specifics (objects,concepts etc) as mental thoughts (mana vritti). Samanya jnanam is understanding of underlying awareness consciousness (swarupa atma) that makes all mental thoughts possible. Niddidhyasanam with this knowledge, helps dissolve the habitual vasana (tendencies) of body and mind, which leads to moksha freedom. In this journey of discovery of “who am I”, the subtle thought “aham brahmasmi” also needs to be dropped to abide in the pure awareness, and that is “enlightenment”. Jnani’s who have realized, may continue to “enjoy the mental experience” of atma ananda in deep nirvalpaka samadhi and thereby diminish any discomforts of Prarabda on body/mind. All Vedanta texts culminate in the final teaching of the mahavakya Tat Tvam Asi (That Thou Art) or Aham Brahma Asmi (I am Brahman). The relationship between That and Thou has to be analyzed through 3 steps ) Visheshana Vishesha bhava: Is the meaning of the words a noun- adjective relationship, substance (Lotus) and quality (blue). Or is it noun to noun? Ishvara (God) and Jiva (You) are one (connection to infinity). This noun (infinite Ishvara) to noun (limited Jiva) as a direct meaning excludes other names and forms, that Ishvara (not Vishnu, shiva etc) are Jiva (you or me). However, such direct meaning also has glaring contradictory qualities and are equitable (Ishvara are omniscient etc and Jiva as limited). Therefore, we need a 3rd step of investigating the implied meanings. However, Nirguna brahman is beyond language of words. Soa word (written on spoken) has a direct meaning (through pratyaksha pramana through vachya artha), it must refer to something within this manifested union with this universe ( created by maya), it could be the cause of the universe Ishvara, because cause and effect are manifestations in the same order of reality. The range of a language can only indicate manifested cause and effects and therefore it can only directly denote Ishvara, as saguna Brahman. However Ishvara (all pervading, etc) and Jiva (limited, insecure) can never be equated. So there has to be deeper meaning to the words. The vedas use a variety of strategies to reveal something which cannot be revealed by language with the hope that we intuitively will understand what is being pointed to, intentions of the words (Tatparya) . e.g. The differences will continue to “appear” to us in the transactional reality, but intuitively we understand that there is only one underlying reality, Consciousness. So just BE in that understanding. Process to understand Tatvamasi (THAT IS THIS) I as Jiva is THIS, and the world, jagat is THAT (out there). So there is no direct clarity/understanding of one-ness, needs deep and subtle enquiry. From Drk-Drshya Viveka, we understand the subject/ object relationship, and discard what is observed, and continue to investigate the subject, who am I. Even at the level of witness thought of the mind, there is duality of witnessing subject and thought movement in the mind. But mind itself is an appearance and object too. For complete non-duality, one needs to understand the Beingness and Knowingness that is beyond any thoughts contained in the mind. This is transcending the mind and abide in that understanding. So just BE. a) Prajnanam Brahma. (Rg veda) Brahman is consciousness. This is classified as Definitional mahavakya (Lakshana vakya) Ref: Vedanta Sara verses 168 onwards. a) Some statements say realization can happen in the mind only, others say mind cannot understand Brahman. Different approaches by religions to understand the truth.
b) We also have the “Psychological dimension” which is the mind, intellect, Ego etc. This is the subtle body, which can be assessed through IQ tests, logic, ethics, morality etc.
c) Then we have the “spiritual dimension” which is a constant “witness/observer” of the frequent changes in the psychological mind and the physical body and its interactions with the rest of the world.
– this is the constant unchanging “light of awareness” which is ever present (from young to old age),
– and “shining” to enable all “experiences” to happen in its presence
– in which “understanding” can happen
– is always there in “Waking/ Dreaming/ Sleeping’ states, to know the “presence or absence” of experiences.
– this awareness is “You” always (siddha vastu) and does not require any action (sadhana) to arrive at it. Just a clear understanding with a prepared mind.
So “Discover it” and it will transform Life.
Ishwara’s Vikshepa shakti creates the universe of forms, that we (all jivas) have to accept as is (including the body/mind we are given). Maya’s avarna shakti confuse Ishwara as there is Self awareness (Brahman).
For the Jivas, the avarna shakti tends to give a sense of apparent comfort which leads to a sense of limitation and hence the me/mine isolation. This causes delusion, and subjective projection in waking world (pratibhasika sat), and the dream state.
Brahman becomes manifest as Consciousness in all living beings. Its power appears as movement in air, hardness in stone, liquidity in water, and heat in fire. Just as a tree with its branches, leaves, flowers, fruits, etc., is latent in the seed, so is this world latent in brahman (before manifestation). When brahman assumes the power of cognition it is called the mind. The notions of bondage and liberation arise in the mind.
Maya is different from its effect as well as from its substratum. It can only be inferred from its effect, just as the burning power of an ember can be inferred only from the blister caused by it.
The world is superimposed on brahman. Even after the realization that brahman is the only reality the world continues to be perceived by the realized person, but it is not accepted as real by him. He is not affected by the joys and sorrows in the world. It is in this sense that the world is said to have ceased to exist when brahman is realized.
By knowing brahman the whole phenomenal universe is known. brahman is existence, Consciousness and bliss, whereas the world consists of name and form. The whole universe is only the projection of names and forms in brahman by Maya. When one realizes that all names and forms have no reality and rejects them he remains as the pure brahman. Even if he continues to be engaged in worldly matters he is not affected by the joys and sorrows arising from them. Realizing that brahman is existence, Consciousness and bliss, one should keep his mind fixed on brahman and restrain it from dwelling on names and forms. Thus the bliss of non-duality will be realized.
Vedaanta saara,ch.5. para 185—The term ‘ the beginning and the conclusion’ means the presentation of the subject matter of a section at the beginning and at the end of the section. For example, in the sixth chapter of the Chhaandogya Upanishad, Brahman, which is the subject-matter of the chapter, is introduced at the beginning with the words, “One only without a second”, etc. (6.2.1). At the end of the chapter Brahman is again spoken of in the words, “In It all that exists has its Self,etc. (6.8.7). Para 186—Repetition is the repeated presentation of the subject-matter in the section. In the same chapter, Brahman, the One without a second, is mentioned nine times by the sentence “Thou art that”. Para 187—‘Originality’ means that the subject-matter of the section is not known through any other source of knowledge. For instance, the subject matter of the above section, namely, Brahman, cannot be known through any source of knowledge other than the s’ruti. Para 188—The ‘result’ is the utility of the subject-matter. For example, in the same section, we find the sentences” One who has a teacher realizes Brahman. He has to wait only as long as he is not freed from the body; then he is united with Brahman”. (6.14.2). Here the utility of the knowledge is attainment of Brahman. Para 189—Eulogy is the praise of the subject-matter. The words in this section, “Did you ask for that instruction by which one knows what has not been known, etc” (6.1.3) are spoken in praise of Brahman. Para 190—Demonstration is the reasoning in support of the subject-matter, adduced at different places in the same section. An example is—“My dear, as by one lump of clay all that is made of clay is known, every modification being only a name, and being real only as clay”—(6.4.1). This shows that the universe has no reality except as an apparent modification of Brahman, the only Reality. Para 191—Reflection is the constant thinking of Brahman, the One without a second, already heard about from the teacher, by making use of arguments in a constructive manner. Para 192—Meditation is keeping the mind fixed on the thought of Brahman, uninterrupted by any other thought. The result achieved by ‘hearing’ etc. ‘Hearing’ removes the doubt whether the upanishadic text which is the pramaaNa purports to teach about Brahman or about some other entity. This doubt is known as pramaaNa-asambhaavanaa, or the doubt about the pramaaNa itself. ‘Reflection’ removes the doubt whether Brahman and the jiiva are identical or not. This doubt is called prameya-asambhaavanaa.
‘Meditation’ is intended to keep off wrong notions such as “ The universe is real; the difference between Brahman and jiiva is real”, which are contrary to the teachings of the upanishads, by developing concentration of the mind. Such wrong notions are known as vipariita-bhaavanaa. Thus the purpose of hearing, reflection and meditation is the removal of obstacles in the form of doubts and wrong notions that stand in the way of the origination of Self-knowledge.
The four requisites are— (1) discrimination between the eternal and the non-eternal (nitya-anitya-vastu vivekaH), (2) detachment towards all enjoyments in this world as well as in higher worlds like heaven (iha- amutra-arthabhoga-viraagaH), (3) possession of the six virtues commencing with control of the mind (s’amadamaadisaadhanasampat), and (4) yearning for liberation (mumukshutvam). Each of these is explained in VivekachuuDaamaNi as below.
1) Viveka: The firm conviction that Brahman alone is real and that the universe is illusory (mithyaa) is discrimination between the eternal and the non-eternal.
2) Vairagya: Detachment is revulsion towards all objects of enjoyment in this world as well as in higher worlds, including one’s own body.
3) Six Virtues: shama, dama, uparati, titikshaa, shraddhaa, samaadhaana. Withdrawing the mind from all sense- pleasures by realizing their harmful nature, and making it rest on one’s objective (namely, the Self),is shama. Restraining the organs of sense and of action (jnaanendriya and karmendriya) is known as dama. When the mind ceases to function through the external organs, that state is Uparati (samatvam also). Enduring all adversities without lament or anxiety and without seeking to counter them is titikshaa. Firm conviction about the truth of the scriptures and the teachings of the Guru is shraddhaa. The mind remaining firmly fixed in the attributeless Brahman is samaadhaana.
The fourth requisite, 4) mumukshutvam is the yearning to become free from nescience and its effect, bondage, by the realization of one’s true nature. It is impossible for a person to be a seeker of liberation and also a seeker of the fruits of action at the same time. From this it is clear that only a person who has attained total and intense detachment can be called a mumukshu.
Of these, detachment and the yearning for liberation are the most important. Only if these two are strong, will the others like shama, etc, be fruitful along the way. Internal Sannyasa (Vairagya) plus equanimity / samatvam of the mind helps navigate the world of opposites.
Viveka and vairagyam samadhi Shadka sampatti can be acquired through grahasthasrama. grahasthasrama is ideal for Viveka Vairagya prapti. Andeven Mumuksutvam. All the three can be gained through grahasthasrama. In grahasthasrama alone there is scope for pariksa lokan karma titam. There is scope for experience, maturity, and experience for learning seeing the limitation of things. Therefore, 3 parts of sadhana shad sambatti can be gained through grahasthasrama. But Shamadi Shadka sambatthi is difficult (sama:peaceful mind, dama:sense control, Uparati:ceasing unneeded activities, titksha:endurance, shradda:faith on the journey, Samadhana:equanimity to opposites and what is). This primarily stands for non-extroverted mind, a relaxed mind a mind with concentration. In fact concentration can be taken as quality time in which I can do something serious. All these three are important for self-enquiry. There are many extroverted obstacles disturbing the mind (duties, responsibilities -leading to anxiety, distractions, etc) in grahasta ashrama, and hence sannyasa is ideal.
Even a glimpse of this general awareness, existence principle is considered awakening (enlightenment) and has the ability to transform one’s understanding of the relationship to the world. With that basis of samanya jnanam (of pure awareness), it is easier to see the projection of the apparent worldly phenomenon that can create binding interactions.
This doubt is answered by giving two examples. When water is in contact with fire, only the heat aspect of fire is absorbed by the water and not the light of fire. But when a log of wood comes into contact with fire, it absorbs both the heat and the light aspects. Similarly, only the Consciousness aspect of brahman is reflected in an agitated mind, but both the Consciousness and the bliss aspects are reflected when the mind is calm.
When there is some desire in the mind, there is anxiety about whether the desired object will be attained or not. In such a condition there can be no happiness. But as soon as the desired object is attained, the mind becomes calm. The bliss of brahman is then reflected in the mind. The happiness experienced then is wrongly attributed to the attainment of the desired object, while it is really due to the mind becoming calm. This happiness continues only till another desire arises and agitates the mind. When a person has attained complete detachment towards worldly pleasures and is free from desires, his mind is absolutely calm and then supreme bliss is experienced.
When the non-dual, self-luminous, attributeless brahman is known, there is no triad of knower, knowing and known. Then there is infinite bliss.
1) Samanya adhikaranam: Are all the words in the sentence referring to the same thing or do they refer to different things. Since we are discussing non-dual reality and that You are Brahman, then ultimately we are talking about one reality. The words all point to the same reality, same locus (adhikaranam). E.g. blue lotus, the word lotus and the word blue both refer to that same flower.
2)
3) Lakshya (pointed/implied) lakshana (pointer/defn) bhava: What is the Tatpariya/intended and Implied meaning of That and This after discarding any “qualities” superimposed on them. Eg. that devadatta (young one from different city) is this (elderly, coming towards me). Any contradictory qualities (include space-time effected) are discarded and the intended meaning “person” is understood. Eg. That blue lotus (month ago in the pond) is this blue lotus (aged and in a pot). or Ganga river implies the same river whether it was a trickle in the Himalayas or flooding at the mouth in bangladesh.
So now analyzing the sentence Tat Tvam Asi. Tat is implying to Nirguna Brahman, pure consciousness without the upadhi of universe created by maya. Tvam – Nirguna Atma – Self Consciousness without the upadhi of body-mind-senses. Asi – The Consciousness substram is non-dual, one without a second, the same. The sentence is before the universe was manifested it was one existence without a second.
1) neti neti (not this not this) if you cannot directly say what it IS, you can you can say what it is NOT. So nirguna Brahman can be expressed by neti neti (not doer, enjoyer etc)
2) use adhyaropa apavada superimposition and removal of qualities and attributes (e.g. all pervading Ishvara, limited Jiva “attributes/qualities” etc).
3) use paradoxical language to describe something beyond normal language a) greater than the greatest (e.g. space-like), b) smaller than the smallest (space like) c) further than the furthest d) nearer than the move nearest e) it moves but it moves not (all pervading space like) f) independent of space-time etc. and with the hope that we will understand what the paradox points towards. Words can only take us to the edge of knowledge.
4) Lakshana – intuitive understanding (lakshya artha) of the implied meaning of the words is the way to understand the equality of Brahman Consciousness and Atma Consciousness. It is the same non-dual Consciousness.
Enquiry starts with me the Jiva, as it is easiest to access and
Jiva-atma enquiry process:
THIS person (body mind sense complex ) is Jiva. But who am I?
From Taittiriya upanishad study, we understand that beyond the changing/objectifiable koshas (coverings ) – I come to appreciate the non-changing Awareness Chit
From Mandukya upanishad study , we understand that the common factor to all 3 states (waking/dream/sleep), is the Turiya/ consciousness/ awareness – Chit.
(So Chit/Conciousness is the main focus of enquiry).Sat-Chit ananda – atma ( unchanging self of Jiva)
I am – I exist (Sat)
I know I am – I am awareness of my existence (Sat + chit)
I know I am and complete in myself – I am unaffected by changes in body/mind/senses. ( Sat + chit + ananda)
Ishvara- Brahman enquiry process:
Ishvara is the creative principle of the cosmos; both the intelligence that shapes the universe (efficient cause) and its very substance (material cause). Ishvara means ‘Lord’ and refers to Saguna Brahman; the Self associated with Names/Forms,(Maya shakti).
Brahman is the formless, unchanging substratum. Satyam, Jnanam, Anantam – Brahma.
Issness (Being) is common to all changing Names/forms of objects (object IS, idea IS). – Satyam
Knowing that N/F are changing, and ‘appearance’ only, is the Jnanam. Forms and objects appear to have a static “transactional reality” in the time space that human’s interact with and appreciate (this is the power of Maya shakti)
Scientists continue to prove that what is observed / measured is momentarily static otherwise it is constantly in flux – quantum theory
However the Issness/being of all objects and ideas of the world is space and time independent. Satyam is nityam (even space -time is changeable).
(Issness /being is the main focus of enquiry)
Aikyam (Tattvamasi):
The process of THAT is THIS enquiry, understanding Tattvamasi.
THAT outside world of Names/Forms and ideas (Ishvara’s creation), is sensed/perceived by me as Thoughts in my mind (e.g. Pot exists as a Pot Thought in me, otherwise the world does not exist for me, as in deep sleep). this is very important to understand and validate for oneself. Every individual’s perception of the world is unique to oneself due to the mind’s conditioning baggage from the past.
Similarly, I am, I exists is also in me.
Now applying the process of bhAga tyAga lakShaNa. The oneness that is pointed to (lakShaNa) is understood by ‘giving up’ (tyAga) the contradictory parts (bhAga) in the perception of world and I. By discarding the Names and Forms added (adhyasa) to the issness of world and also to I, one comes to understand the oneness of the Being/Issness.
This way the mahAvAkya “Aham Brahmasmi” points out that “I am Brahman” (removing the superimposition of the saguna Ishvara and Jiva ). Also “Tattvamasi”- That (Brahman Conciousness without Maya) Thou (Atma Conciousness) Are (the same oneness)”
The jiva identifies himself with the subtle and gross bodies and thinks of himself as an agent (doer) and an enjoyer. The names and forms in the universe are looked upon as objects of enjoyment. When the jiva realizes that he is the supreme brahman and gives up identification with the bodies, there is neither enjoyer nor objects of enjoyment. It is the identification with the bodies that is the cause of all desires, since all desires are for the comfort of the body. Sorrow results when a desire is not fulfilled. The knower of brahman realizes that worldly objects have no reality and so he has no desire for them.
Just as water does not stick to the leaves of the lotus, actions performed (due to situations given by Prarabda karma) after realization do not attach to the knower, because actions are performed by the body and the knower of brahman has no identification with the body. The accumulated actions (sanchita karma) are burnt by the fire in the form of the knowledge of brahman.
b) Tattvamasi (Sam Veda, Ch Upa) ), Instructional mahavakya (Upadesha vakya)
c) Aham Brahmaasmi (yajurveda – Br upa), I am brahman. that is what I realize. (Anubhava vakya,)
d) Ayam atma brahma (Atharva veda, Mandukya Upa), this very self is Brahman. A This is the state of realization. (nusandhana vakya)
b) What is enlightenment?
c) What is knowledge of Brahman? What is Knowledge in wider terms
God oriented religions – Christianity, Islam, etc – weakness because of Belief / Faith approaches, based religions. (dont ask from proof). effort to demonstrate existence of god. Practice is rituals, devotional bhajans, celebrations as servants of God.
Self enquiry based religions – strong point is “I exist”, weakness – I am limited with all kinds of issues. Practice is meditation and enquiry.
Vedanta has both approaches. by saying Brahman is You and You are Brahman, it takes the advantages of both paths and excludes the disadvantages of both. It takes the certainty of “I exist”, I am Consciousness (independent of body /mind and space-time). it then expands it to “infinity of brahman” as one Consciousness/Awareness. Space-time are in Awareness (playground of maya).
Enquiry into the Intended meaning of Tattvamasi
All Vedanta texts culminate in the final teaching of the mahavakya Tat Tvam Asi (That Thou Art) or Aham Brahma Asmi (I am Brahman). The relationship between That and Thou has to be analyzed through 3 steps:
Samanya adhikaranam
Are all the words in the sentence referring to the same thing or do they refer to different things. Since we are discussing non-dual reality and that You are Brahman, then ultimately we are talking about one reality. The words all point to the same reality, same locus (adhikaranam). E.g. blue lotus, the word lotus and the word blue both refer to that same flower.
Visheshana Vishesha Bhava
Is the meaning of the words a noun- adjective relationship, substance (Lotus) and quality (blue). Or is it noun to noun? Ishvara (God) and Jiva (You) are one (connection to infinity). This noun (infinite Ishvara) to noun (limited Jiva) as a direct meaning excludes other names and forms, that Ishvara (not Vishnu, shiva etc) are Jiva (you or me). However, such direct meaning also has glaring contradictory qualities and are equitable (Ishvara are omniscient etc and Jiva as limited). Therefore, we need a 3rd step of investigating the implied meanings.
Lakshya (pointed/implied) lakshana (pointer/defn) bhava:
What is the Tatpariya/intended and Implied meaning of That and This after discarding any “qualities” superimposed on them. Eg. that devadatta (young one from different city) is this (elderly, coming towards me). Any contradictory qualities (include space-time effected) are discarded and the intended meaning “person” is understood. Eg. That blue lotus (month ago in the pond) is this blue lotus (aged and in a pot). or Ganga river implies the same river whether it was a trickle in the Himalayas or flooding at the mouth in bangladesh.
So now analyzing the sentence Tat Tvam Asi. Tat is implying to Nirguna Brahman, pure consciousness without the upadhi of universe created by maya. Tvam – Nirguna Atma – Self Consciousness without the upadhi of body-mind-senses. Asi – The Consciousness substram is non-dual, one without a second, the same. The sentence is before the universe was manifested it was one existence without a second.
However, Nirguna brahman is beyond language of words. So a word (written on spoken) has a direct meaning (through pratyaksha pramana through vachya artha), it must refer to something within this manifested union with this universe ( created by maya), it could be the cause of the universe Ishvara, because cause and effect are manifestations in the same order of reality. The range of a language can only indicate manifested cause and effects and therefore it can only directly denote Ishvara, as saguna Brahman. However Ishvara (all pervading, etc) and Jiva (limited, insecure) can never be equated. So there has to be deeper meaning to the words.
“Life” functions naturally (without a mind), and the Special Human Mind
Basic “Life” even at the minute Microbe level, can function without a “Mind” organ, and has some capacity of understanding “presence, learning and adapting” to environment.
The further evolution and development of the Human Mind / brain organ gives rise to infinite possibilities.
However, while Mind is “Ignorant” (avidya), it constraints life to habitual (vasana) behavior and remain limited in transaction level “samsara”.
With the glimpse of awareness of the spiritual being, the human Mind becomes a witness to activities of mind and body and the “Awakening” happens leading to enquiring into the unchanging “Self” and then desire to be totally free/”moksha”.
Conditioned Mind (Vasana) remains a challenge to discovering freedom
Ingrained Habitual (vasana) of body-mind, leads to automatic “reactive” behavior to stimulus and events of the environment.
It requires constant “alertness” to watching thought patterns and actions at every moment to break/stop the habitual responses, leading to free, spontaneous living.
Gaining Moksha
Talk by Swami Paramarthananda
Buddhism and Advaita Vedanta point to the same
Direct Inquiry
A powerful dialog between J Krishnamurti and BBC anchor in the direct discovery of the insights to be conflict free. Many avenues addressed directly in these 30 minutes. It brings out many points of Vedanta. Fearlessness, choiceless awareness and contentment. How conditioned thoughts are the root cause of our problems. Well worth watching.
Be attentive to listen to this.
Methods, Examples and Explanations from Vedanta
– Insights of various methods (prakriya) used in vedantic teachings to teach the truth, remove doubts and help abide in the knowledge and awareness.
-examples from everyday life used to explain subtle concepts beyond normal understanding.
-explanation of the Mahavakyas that are the Paradoxical statements
also a collection of insightful websites.
-and videos with Scientific enquiries of mind that are starting to align with Vedanta teachings.
Science and Vedanta
Science and Vedanta intersect in fascinating ways. Certain Swamis actively engage with prominent philosophers and scientists, enabling them to adopt a comprehensive and comparative approach in their discourses. While science and modern philosophies provide valuable insights into the macrocosm and the material world, which constitute our perceived reality, Vedanta delves deep into the microcosm, consciousness, and the pervasive intelligence within the universe. Explore these enlightening talks and a wide array of other captivating topics.
Scientific enquiries into Consciousness and Body-Mind
Some scientists have only recently started research on consciousness. Mental interactions are subjective qualitative behaviors, unlike quantitative measurable aspects of matter. Unlike functional zombie AI robots, conscious beings have full and “spontaneous experiences” like smelling a cup of coffee in the morning or “falling in love, hate or sorrow”etc. The distinctions are being explored. *IT from BIT from CHIT* Universe from Information from Consciousness www.youtube.com/watch?v=rUfa450m_aQ&t=14s by Swami Sarvapriyananda This fascinating talk is the exploration of the reality of IT (the Universe) from BIT (Universe reduced in terms of Information predicted by quantum mechanics and mathematical equations) from CHIT Consciousness (the non-computable / non- quantifiable). The talk covers the latest scientific understanding of the universe, mind, and proposals for Consciousness, and explores more complete answers from Vedanta. *IT (Universe) as reality?* How does one know the universe, “IT” as reality? Greek Philosopher, Aristotle said reality is basically “substance plus structure” (Hylomorphism). [In Vedanta we recognize this as Brahman plus Nama Rupa Maya but there are some differences]. Greeks thought the substance was chaos and the structure was the real thing. [ Vedanta however says that substance-Brahman is the reality and Nama/rupa are just transitory]. Science investigates reality, looking for the “substance”, by breaking down matter in the universe into particles (molecules, atoms) and sub-atomic particles (electrons, quarks, zoo of particles etc). They continue to find finer and finer structures and space in between which is measurable and observable in experiments. Scientist John Wheeler describes Reality as consisting of “a collection of registrations on our instruments” (measurements, perceptions etc.). *BIT (Information of Universe in terms of math predictions)* However, further speculation and Mathematical equations lead them to theories of reality based on “strings”, super symmetries, and pure geometry. These are just mathematical predictions, as information, “BITS” (binary digits) of information. So now the reality is described only in terms of mathematical equations. Since this math came from the mind, (and not measured or perceived), this predicted universe is just in the mind a “subjective idealism work”. This is also the domain of philosophy now. Scientists are talking about bundles of properties in which matter interacts with itself. These are descriptions of Behavior/structure and not the actual stuff /substance. This leads to the “hard problem of matter”. Jim Holt points out that reality may be understood through mathematics, except consciousness cannot be described by mathematics. We are always aware of ourselves and conscious of our feelings and objects around us. Science is struggling to define consciousness. Prof Penrose imagined it to be a triangle with the 3 corners as Universe (matter), Mathematics and Consciousness (not definable by Mathematics). He also concluded that Universe is mathematical (probabilistic existence, etc). In a thought experiment, “Knowledge argument” by Frank Jackson, scientist Mary grows up in a black and white world bunker, but gains all the physical knowledge about colors and has expert understanding about how color red, is created in the eye and brain. When she emerges from the bunker and sees a Red Rose, She has an immediate “conscious, vivid experience”. That experience/feeling was not describable by prior theoretical knowledge, hence physical knowledge is incomplete without actual conscious experience. Scientists have observed millions of neurons firing and chemical reactions in the brain for perceptions of shapes etc., but emergence of consciousness from brain cells (and conscious feelings and experiences) is still a mystery, leading to the “Hard problem” of consciousness. Information BIT is not consciousness. *Chit (Consciousness) as fundamental reality?* However, when we check ourselves, we can directly feel, taste, smell fresh coffee and “know” that we are conscious beings. Some scientists are now agreeing that Consciousness is a fundamental reality not produced by matter. David Chalmers proposes that this Consciousness is everywhere “Pan psychism”. Timothy Sprig says that Consciousness must be the “substance” of the universe/reality whose structure only can be described by mathematics. This solves the problem of experience (consciousness gives us experience,), and as the “stuff/substratum” of the universe, it permeates all universes. However, this scientific explanation has a problem, called “combination problem”. How does the distributed consciousness resolve into one brain/ mind such that we can say “I” experience something. A bizarre, Quantum entanglement theory is being proposed, in which various particles of Consciousness combine and behave as one in the mind (quantum psychology). Jim Holt’s book “Why does the World Exist”, concludes by saying Reality is the “dream of a Mad philosopher”, as it all happens in the mind. *Vedanta provides better answers* Vedanta resolves it simply by saying Mind/Brain are separate “objects” observed by the “subject consciousness”. Any scientific study on the thoughts/emotions or experiences will only be on “objects” and not on the consciousness itself. The witness/subject cannot be studied as an object. Consciousness “illumines” objects when their image is presented by senses, the brain neurons and mind thoughts (past impressions), and then a feeling/experience arises in the mind. So, consciousness is different from the Mind. It is just the illuminator. Vedanta then continues from there, as in Bhagavad Gita, Chp 9, Verse 4 Krishna says, “I pervade this universe in my unmanifest form which is pure awareness pure Consciousness”. Consciousness pervades the universe but appears localized in the reflecting minds of the sentient beings. Beings with purer minds will reflect consciousness more clearly. Krishna then goes on to say ” Actually, all beings are in Me, I am not in them”. Per Aristotle’s definition, Consciousness would be the Substance, the reality itself. The structures are the changing body minds that reflect the consciousness. Like ornaments in gold, or waves in water. Effects exist in the Cause, like pots in clay. The effects (pots, ornaments, waves) are always changing and impermanent and hence just appearances. Similarly, body/minds are just appearances in the Consciousness/brahman. In Verse 5, krishna says, “none of these beings are in me, witness the magic/glory of Maya shakti”. Universe is just an appearance; Brahman is the reality. Importantly, there is no separate reality as the universe. e.g., wave cannot be separated from the water, or pot separate from the substance clay. All such appearances are just Nama/Rupa/Vyavahara Name/Form/Transactions only. Consciousness does not become the universe, it remains as it is, and universe just appears [due to Jiva’s ignorance]. The benefit of this knowledge is that fear of Terror and Temptation go away, and Jiva becomes a Jivan Mukta, freed while living. This talk covered the exploration of IT from BIT from CHIT. Universe, from Information from Consciousness as being studied by latest scientists and more complete answers from Vedanta. Check out *www.Satvichara.info* for more insights. Please check out the videos on “hard problem of consciousness” and other playlists below. Extracted from video https://youtu.be/6Uy5-mOGgC8 5.1 Materialism (and its limitations) – Evolutionary theory explains material changes to body and brains. It lacks in bridging the gap to “experiences”) – “Conciousness is illusion theory” e.g. our experiences of blue sky or experience of sunset are not the reality. The fact is that experiences exists, and needs to be explained, and humans and others live by experiences. – neuroscientists (as reductionists) have mapped activities of specific parts of the brain that are stimulated by external events. However there is no observed part/whole of the brain that integrates all the stimulated brain parts into one whole experience! There is no “agent” inhabiting the brain – like “Catesian theater”. – AI, Zombie is defined as having “behavior” identical to humans but devoid of “conscious experiences”, a mindless “robot”. Conscious beings are obviously not zombies. 5.2 Dualism (and limitations) – Many scientists are spiritual and understand that the universe is material for quantitive measurements. So they put universe and Body as “matter” and “Soul” as “spirit” in completely separate domains. – Property dualism theory. A theory that the separate “Mental experience is Consciousness ” is somehow connected with a loose property or a feature. Consciousness as a fundamental element (as irreducible element alongside space, time) in the universe and in beings. – coined by Thomas Nagel, 2012 (now gaining acceptance in some scientific circles.) 6.1. A “metaphysical “description of the world, – which is the attempt to explain “how the world works in general”. It must include the conscious human subject! The aim would be to offer a solution of “how we fit into the world” 6.2 “Matter” must have a “proto-mental” potential to produce consciousness! 6.3 This metaphysical hypothesis is usually call “Panpsychism”. “pan”-all, and “psych” -mind – everything living or not has a nature that is both physical and nonphysical. All elements of the physical world are all mental. Objections: ‘Actuality’ or manifestation is due to decision (of a mind) amid ‘potentiality’. 6.4 The most important “panpsychist” or “experimentalist” was Alfred North Whitehead 1933 – “Actual/final” events, entities, occasions are drops of experience, complex and interdependent. Actual “things/objects” are “societies of drops”, ie collection of decisions leading to actualities. – “Actuality is the decision amid “potentiality”- Consciousness may be a factor. – metaphysical hypotheses (as a general theory) is required. This can be followed by metaphysical research programmes. Extracted from https://www.youtube.com/watch?v=RJ4Uv-5_3VM&t=1571s Conciousness as a unified field. – John Hagelin (PhD, Harvard) at Stanford NOVA: Perception, Brain and Consciousness video www.youtube.com/embed?listType=playlist&list=PLbqUMTHZOJuNjJeSKGhe0ogVB6DjGFAKt
These “experiences” occur to a “person”, an “experiencer” who claims to be the “doer”. However, both “doership” and “experiences” are illusory. This aspect is not yet explored by the scientific community.
As answer to the “combination problem”, Vedanta explains that there is Ego (ahankara) the inner instrument/part of the mind that has the function to “integrate and appropriate” into Me/Mine, “I do, I enjoy” etc. However even this is separate and can be witnessed as an object. e.g., when in meditation/deep concentration/ or asleep, the Ego disappears. Consciousness continues to “illuminate’ the functions of the mind and every daily experiences.
Material scientists have not figured out What “intelligence” causes the wave functions to collapse into measurable physical particles (with mass and properties). “Panpsychism” hypothesis of universal intelligence is one theory being developed now.