Advaita Vedanta

This document contains the first chapter of "A Modern Understanding of Advaita Vedanta" by Kalidas Bhattacharyya, published by L. D. Institute of Indology, Ahmedabad, in 1975. The book is based on three lectures delivered by the author.

The Foreword by Dalsukh Malvania highlights the book's aim to explain fundamental aspects of Advaita Vedanta using modern idioms and its potential to impress readers with its constructive interpretations and analytical intellect.

The Preface by Kalidas Bhattacharyya outlines his approach, which blends logical/conceptual philosophy with "philosophy as living experience" (phenomenological approach). He emphasizes the need to revive Indian thought through modern idioms and draws upon Western philosophy in his understanding of Advaita. He also expresses his indebtedness to K. C. Bhattacharyya and Manoranjan Basu.

Chapter I: The Absolute as Pure Consciousness

The first chapter delves into the nature of the self and reality from an Advaita Vedanta perspective, presenting a nuanced analysis of subjectivity and consciousness.

• The 'I' as a Unified Entity: The author begins by describing the individual 'I' as a unit comprising body, mind, and pure subjectivity (pure consciousness). These elements are not initially distinct but progressively emerge through reflection. The process is likened to distinguishing forms from an undifferentiated situation.

• Body as Relatively Subjective: The body, while being a physical object in the world, is presented as having a privileged, relatively subjective position. Its role as a medium for experience and as the center of spatial reference (distances, directions) elevates it beyond being a mere object. The body is understood as being "in the world, yet not in it."

• Mental States as More Subjective: Mental states (cognitions, feelings, will) are presented as even more subjective than the body. They are experienced as dissociated from their objects, and introspection (anuvyavasāya) reveals this greater subjectivity. The author distinguishes between psychological introspection (awareness of knownness) and spiritual introspection (awareness of the primary cognition itself as subjective). Spiritual introspection, identified with sakṣin, is considered more fundamental.

• The Nature of Introspection: Introspection, particularly spiritual introspection, is described as the highest form of subjectivity. It is self-revealing and not an object to any further awareness, thus avoiding an infinite regress. The text emphasizes that the Advaitin views introspection as self-certifying.

• The Problem of Individuality: A significant challenge is addressed: if pure subjectivity is the ultimate reality, and introspection reveals individual 'I'-consciousness, how is the transition to impersonal consciousness (the Absolute) made? The author rejects theories like ekajīvavāda (one soul theory) and argues that while individuality might be rooted in the mind-body complex, pure consciousness is ultimately absolute and impersonal.

• The Absolute as Impersonal Consciousness: The journey from individual pure subjectivity (jīvasākṣin) to impersonal pure consciousness (Brahman) is explained as a process of dissociation and transcendence. This ultimate reality is described as pure consciousness, free from all limitations and objectivity.

• Religion and the Absolute: The author discusses the role of religion in bridging the gap between individual subjectivity and the impersonal Absolute. Religious communion with God (understood as an over-personal self or Īśvara-sākṣin) is seen as a stage in this journey, but the ultimate realization in Advaita is through cognitive discovery of the Absolute as pure consciousness, rather than through feeling or communion.

• Two Concepts of God: Two distinct concepts of God in Advaita are presented:

  • Īśvara-sākṣin: Pure, over-personal consciousness that views the world and individual selves as symbolic constructions. It is ever-free and the ultimate reality.
  • Īśvara (Saguna Brahman): The God of popular religion, a personalized deity subject to māyā, created by ordinary individuals (jīvas) out of their ignorance.

• The Mahāvākyas: The significance of Mahāvākyas like "Tat tvam asi" (That thou art) and "Aham Brahmāsmi" (I am Brahman) is explained as facilitating the realization of this ultimate truth. The former points to the identity of the individual self with the Absolute, while the latter is a self-affirmation.

The chapter establishes the Advaita Vedanta view of reality as a progression from the apparently objective world to the utterly subjective and pure consciousness, the Absolute. It emphasizes the analytical and phenomenological approach to understanding this profound philosophical system.