Developing a coherent framework from Vedic Philosophy

Vedic Philosophy may be summarized as:

  1. Universe can be seen as a two sided coin – enabler and the enabled
  2. From the “enabler” side, the Grand Pronouncements from Upanishads reverberate:
    • Aham Brahma: I am Brahman
    • Tat Twam Asi: You and the Universe are one and the same. 
    • Prajnanam Brahma: Consciousness is Brahman.
      The “enabler” is the infinite laws of nature collectively identified as “Brahman”.
      On this side “I am, therefore I think”.
  1. From the “enabled” side all that exists are reflections of the laws of Nature (i.e.) Brahman.
    • Sarvam Brahma Mayam: Everything is enabled by and are evidence of the Laws of Nature
      They are also reflected in human thoughts through the co-existing connectors: Knowledge, Bias and Ignorance and their interplay.
      On this side “I think, therefore I am”.
      I am a product of my thoughts, leading to my emotions and actions.
      I am a product of my “experiences”.
  1. On the enabler side “Total Self-control and unattached active engagement (Tat Sath Brahmarpanam Astu)” is its very nature.
    On the enabled side: “Total self-control and unattached active engagement” is the nature of everything as they instinctively follow the laws of nature. This includes all physical or tangible aspects of humans (body, mind and intellect). Humans follow the laws of nature implicitly just as the material objects, plants and animals do, except for the human brain/mind enabled by thought.
    Following the laws of nature is the goal in managing our thoughts through the connectors (Guna) and their equilibrium states. It is reflected as Divinity – allegiance to laws of nature – in the manner, outcome and behavior of the person. 

Two other small points:
Ramayana is one of two epics from Indian literature. In this epic, the heroine Seetha is abducted away from the king / hero Rama. Hanuman, the dutiful servant of Rama travels far and wide in search and finds Seetha held captive in a forest by the villain Ravana. When Hanuman returned from the forest after finding Seetha he said to his friends: “I went in search of Seetha, on behalf of all of you, with all your strength and power behind me. Now I am speaking on behalf of all of you sharing what I found. Now, all of us have to go together to bring back Seetha and reunite her with Lord Rama”
The point: “I” as an individual or the “ego” is not part of Vedic Philosophy or thought. It is with this understanding devoid of “ego” one can see everything being an integral part of the enabler – Brahman – Laws of Nature. It is our need to see “I” – the human or individual distinct from the rest that requires concepts of Soul, God, Birth and Death, etc.?

We can not avoid being “I” as enabled by our mind and hence our thoughts leading to the connectors (K,B and I) and their equilibrium states (Tranquility, Turbulence and Inertial).Hence being subjective – with opinions and judgment – is our very nature. At the same time we can acknowledge that all aspects of who we are – including our thinking and thoughts – are enabled. Car and the driver are distinct from each other. But, we are both the car and driver at the same time! In a self-driving car, the car and driver are both enabled by human beings. As humans our car (Body/mind/intellect complex) and our driver are both enabled by laws of nature (Sarvam Brahma Mayam). We are a subset of enablers within a larger universe of enabled!

This true and genuine recognition of “I” as indistinguishable from Brahman – Nature, as a whole – is acknowledged in the Prayer song for Athma Bodha (Knowledge of the Self) by Swami Adi Sankaracharya:
Pratah smarami hridi samsphura tatwam 
Satchitsukham paramahamsa gatim turiyam 
Yat swapna jagara sushupta mavaiti nityam 
Tad brahma nishkalamaham na cha bhuta sanghaha.   
I offer my prayers to that Nature (Brahman – which has no properties, Good or Bad, hence blemishless), which exists beyond my physical states (of being awake, asleep or dreaming).
“I” am that Brahman, that is eternal, ever present and omnipresent (without beginning or end or birth and death), not the one perceived as attached to the material objects (Bhuta Sangaha).

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