The Nature of Consciousness : Vendantic Perspective

1. The Nature of Consciousness in Advaita Vedanta:

In Advaita Vedanta, consciousness (referred to as Chit in the expression Sat-Chit-Ananda, which defines the nature of Brahman) is the ultimate and only reality. Everything that exists is seen as a manifestation or expression of this pure consciousness. For Adi Shankara, consciousness is not a mental phenomenon or an emergent property of physical processes—it is the very fabric of the universe, the substratum upon which all experiences unfold.

Pure Consciousness as Brahman:

• Brahman in Advaita Vedanta is the absolute reality—it is eternal, beyond time and space, and indivisible. It is the ground of all being, and everything that exists, including individual selves and the material world, is simply an expression of Brahman. Shankara emphasizes that Brahman is pure consciousness—without any internal distinctions or divisions. This means that there is no "other" or "external" to Brahman; everything is an aspect of this singular, unified consciousness.

• Brahman is described as Sat-Chit-Ananda:

  • Sat means being or existence: Brahman is the essence of all existence, unchanging and eternal.
  • Chit means consciousness: Brahman is pure awareness, not limited by individual minds but pervasive and infinite.
  • Ananda means bliss: The realization of Brahman leads to the experience of ultimate joy and peace, as the mind ceases to grasp at transient pleasures and experiences a state of complete freedom and fulfillment.

Consciousness as Non-Dual and Unchanging:

• One of the core tenets of Advaita Vedanta is that there is no duality—everything is one, and this oneness is consciousness itself. The apparent multiplicity of the universe is an illusion caused by ignorance (avidya). Shankara’s famous phrase, "Brahman is real, the world is an illusion (Maya), and the self is Brahman," points to the realization that only consciousness is real, while the differentiation we experience in the world is a projection of the mind.

• Consciousness is non-dual in the sense that it is beyond subject and object. The division between the "subject" (the observer) and the "object" (the observed) is a mental construction. In its true nature, consciousness is not aware of something; rather, it is the essence that makes awareness possible. It is the witnessing awareness that is present in all experiences but is itself unaffected by them.

2. Atman (The Individual Self) and Its Relation to Brahman (Universal Consciousness):

A cornerstone of Shankara’s philosophy is that Atman (the individual soul) is identical to Brahman. The true nature of every living being is consciousness, and that consciousness is not separate from the universal consciousness.

Atman as Pure Consciousness:

• In Adi Shankara’s view, Atman is not an isolated entity but is the same as the infinite, all-pervading Brahman. The apparent distinction between individual consciousness and universal consciousness is due to ignorance (avidya). In reality, there is no separation between the individual self and the ultimate reality. The individual mind may perceive itself as separate, but this is an illusion created by the veil of ignorance.

• The ultimate goal of spiritual practice is to realize the oneness of Atman and Brahman. This realization is known as self-realization or jnana. When a person comes to understand that they are not their body, mind, or ego, but rather pure consciousness, they experience liberation (moksha) from the cycle of birth, death, and rebirth (samsara).

The Nature of the Self (Atman):

• The Atman is described as eternal, unchanging, and pure consciousness. It does not age, die, or undergo any transformation. Unlike the physical body, which is born and perishes, the Atman is the constant witness to all experiences—whether waking, dreaming, or sleeping. It is the unchanging subject, while the world of objects and experiences is ever-changing.

• According to Shankara, the mistaken identification with the body and mind (the ego) is the root of suffering. The ego (ahamkara) falsely identifies with the body and senses, creating a sense of separation and individuality. When this identification is dissolved through knowledge (jnana), the individual realizes that their true identity is consciousness itself, which is inseparable from Brahman.

3. Avidya (Ignorance) and Its Role in the Illusion of Duality:

Adi Shankara posits that the ignorance of our true nature (avidya) is the root cause of suffering and the experience of separation. Avidya causes us to mistake the temporary, physical aspects of our existence (the body, mind, and ego) for our true self. This leads to duality, where the individual feels separate from others, from the universe, and from the divine.

The Role of Avidya:

• Avidya is often compared to a veil or illusion that distorts our perception of reality. Under the influence of ignorance, individuals see themselves as separate entities in the world, subject to time and space. They become attached to the material world, leading to desires, fears, and ultimately suffering.

• Maya (illusion), according to Shankara, is the creative power of Brahman, which causes the appearance of duality and multiplicity. While Maya is real in its effect (it shapes the experience of the world), it is ultimately unreal in its essence because it is not separate from Brahman. When ignorance is removed and one realizes their true nature, the illusion of duality disappears, and everything is understood as a manifestation of Brahman.

The Removal of Avidya (Knowledge and Realization):

• The process of spiritual awakening involves the removal of ignorance and the realization of one’s true nature as Brahman. This is achieved through the acquisition of knowledge (jnana), self-inquiry, and the guidance of a realized teacher (guru). The realization that "I am Brahman" (Aham Brahmasmi) is the key to liberation. This knowledge is not intellectual or conceptual but an experiential realization of the truth.

4. The States of Consciousness:

Shankara categorizes consciousness into various states, each providing insight into the nature of the self and its relationship with the world. The three primary states of consciousness he discusses are Jagrat (waking), Svapna (dream), and Sushupti (deep sleep).

Jagrat (Waking State):

• In the waking state, consciousness is directed outwardly through the senses. The individual experiences the external world and identifies with the body and mind. However, even in this state, Shankara argues, the consciousness remains unchanging, while the objects of perception are constantly changing.

Svapna (Dream State):

• In the dream state, consciousness is still active but is no longer engaged with external objects. Instead, the mind creates an internal world of dreams. Shankara points out that even in dreams, consciousness remains the same—what changes is only the content of experience.

Sushupti (Deep Sleep State):

• In deep sleep, the individual is unaware of the external world, and the mind is devoid of thoughts and desires. However, consciousness is still present in this state, and Shankara uses this to illustrate that consciousness itself is unchanging. It does not depend on the mind or the world; it is the constant witness to all experiences.

Turiya (The Fourth State):

• Beyond these three states lies Turiya, the fourth state of consciousness. Turiya is the pure, undifferentiated state of consciousness, where the individual realizes their oneness with Brahman. Turiya is not a state one enters or exits; rather, it is the unchanging essence of all states of consciousness. In Turiya, one perceives the unity of all things and experiences the infinite, eternal reality of Brahman.

5. Consciousness and Liberation (Moksha):

Adi Shankara's ultimate goal is liberation (moksha)—the realization that the individual self (Atman) is identical to Brahman. Moksha is not a physical or emotional state but a realization of non-duality. It is the experience of knowing that there is no fundamental difference between the self and the universe.

The Liberation Process:

• Self-inquiry (Atma-vichara), contemplation, and meditation are tools used to remove ignorance and awaken to the true nature of the self. The realization that "I am Brahman" leads to freedom from the cycle of birth and death (samsara), as the individual no longer identifies with the temporary body and mind.

• Once the veil of ignorance is lifted, the individual experiences a state of infinite bliss (Ananda), as they realize that they are not separate from the universe, but one with the eternal consciousness of Brahman.

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Adi Shankara's philosophy, deeply rooted in Advaita Vedanta, offers a profound and intricate understanding of consciousness. At the heart of his teachings is the idea that consciousness is not just a personal experience or attribute, but rather the fundamental nature of reality itself. This non-dual view, which sees the individual soul (Atman) as one with the ultimate reality (Brahman), brings with it radical implications for the understanding of consciousness, identity, and the universe. Let’s delve deeper into several essential aspects of Shankara’s definition and explanation of consciousness:For Adi Shankara, consciousness is the core of all reality, and the ultimate spiritual goal is the realization of the non-duality of the self (Atman) and Brahman. Consciousness, in its purest form, is not subject to birth, death, or change. It is the unchanging, infinite reality that underlies the entire universe. The apparent duality and multiplicity of the world are the result of ignorance (avidya), and through knowledge, meditation, and self-inquiry, the individual can realize that they are, in essence, the same as the infinite consciousness that pervades all things.

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