Sambodhi 2013 Vol 36

Author(s): Jitendra B Shah
Publisher: L D Indology Ahmedabad

Page 29

Vol. XXXVI, 2013
Consciousness : A Critical Observation
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Nyāya etc. impart explanations on these two realities with their own methods of logic to justify them.
Here in the present paper, endeavours have been made to throw some light on the spiritual perspective of Brahmākumāris. Spiritual Wisdom which promotes spirituality has the power to synthesize all branches of knowledge integrated into one undifferentiated whole; because it is so logical as to gain support from scientific and philosophical methods of exploration. It gives a comprehensive and clear world-view that verily inspires and unites mankind to a higher level of consciousness and a way of life enriched with the divine qualities. It has the sound blend of knowledge of both mundane and transcendental realities. Brahmākumārīs, an international spirituo-educational, institution, shows a special paradigm of spiritual wisdom all the humanity towards acquiring its culmination. Brahmākumār Jagdish Chander, Chief Spokesperson of this spiritual organization, tries to establish an essence of the true nature of the subject matter in metaphysics through applying proper logic as well as scientific and philosophical techniques.
Attempts have been made in the present paper to focus on the views of Advaita Vedāntins, Scientists, Physicists and Brahmākumārīs to provide a deep insight into the nature of Consciousness i.e. the Primary Reality.
Advaita Vedāntic View
Advaita Vedānta is considered as the culmination-point among all the Indian philosophical systems. Referring to the Upanisadic statements, the founder of this Vedāntic school Adi Sankarācārya and his followers like Swāmi Vivekānanda have lucidly elucidated on the concept of Consciousness of Self. According to Sankarācārya, Ātman or Brahman (Transcendental Self) has the nature of undifferentiated consciousness. Ātman is eternal, self-luminous, universal consciousness which shines by is own light and reveals Jiva (Empirical Self) and all the objects which cannot reveal themselves. It is devoid of enjoying nature (bhoktịtva) and activity (kartstva); but it appears to be an enjoying and active agent owing to its limiting adjuncts. 2 Ever-liberated Atman is beyond space, time and causality which is non-dual and one (ekamevā’dvitīyam). The Absolute, Transcendental Supreme Self is the foundation of the empirical universe and the Supreme, infinite Brahman is the essence of Ātman.3
Jiva is the Ātman limited of individuated by the adjuncts of the body, the sense-organs, manas, buddhi and ahamkāra. It is the psycho-physical