Beyond Dual-Aspect Monism: Consciousness in Gauḍīya Vedānta
Bhakti Niskama Shanta
Progress means elimination and acceptance. And our spiritual life must always be a dynamic thing; otherwise we shall be dead. Progress means acceptance and elimination. The scientists also say this in their theory of natural selection, “survival of the fittest”. Nature is selecting some and eliminating others. Life is dynamic; we are living in a dynamic world. Everywhere we find acceptance and elimination. That is progress. And our life must be progressive, not static.[Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj > Śrī Guru and His Grace> The Original Guru]
Dear Hariānanda Dās ji,
Thank you. Very kind of you!
[1]. Then it means that Krishna, as subjective (s, consciousness)-aspect and Shakti (such as Radha) as non-subjective (ns) aspect of a dual-aspect state of Saguna Brahman (SB) are also inseparable, complementary, and reflective, in our DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~ (equivalent to) science-based Inseparable-Complementary-Reflective Dual-Aspect Monism) framework.
[2] I agree that consciousness-less matter can not create consciousness. This is a well-known hard problem of Consciousness in consciousness-less materialism (Chalmers, 1995) and has an explanatory gap problem (Levine, 1983).
Chalmers, D. J. (1995). Facing up to the problem of consciousness <Available: http://consc.net/papers/facing.html>. J Consciousness Stud, 2, 200–219.
Chalmers, David J. 2013 Panpsychism and Panprotopsychism Amherst Lecture in Philosophy https://consc.net/papers/panpsychism.pdf (Chalmers, 2013)
Levine, J. (1983). Materialism and qualia: The explanatory gap. Pac Philos Quart, 64, 354–361.
The Hard Problem is fully resolved in DPV~ICRDAM (it is a version of the middle way dual-aspect monism and assumes ChitPadāratha, (proto)consciousMatter in panprotopsychism (Chalmers, 2013)) as elaborated in Section 90.7 of Volume 3.3 of (Vimal, 2024b) and (Vimal, 2018b).
Best regards,RamOn Wednesday, July 16, 2025 at 7:45:53 PM UTC-4 Henry José Arámbulo Urdaneta wrote:ALL GLORIES TO SRI SRI GURU AND GAURANGA
Dear Ram Lakhan Pandey Vimal Thank you for your willingness to share and write your thoughts on this discussion forum. Regarding the questions you kindly asked me.
I leave you the answers below:
*Question 1: Does GV mean that ABAV (Gaudīya Vedanta = Achintya-bedhābheda Vedanta)?
Answer: Yes, GV (Gaudīya Vedanta) is associated with the philosophy of Achintya-bedhābheda Vedanta. The Gaudīya Vedanta tradition, founded by Chaitanya Mahaprabhu, uses the concept of Achintya-bedhābheda (inconceivable simultaneous unity and difference) to describe the relationship between the individual soul (jiva), the world (māyā), and God (Krishna). In the Gaudiya Vaishnava tradition, the concept of Achintya-bhedābheda (अचिन्त्यभेदाभेद) is taught. This concept was promoted by Sri Chaitanya Mahaprabhu and developed by his closest followers known as the Six Gosvāmīs of Vrindavana. Achintya-bhedābheda means: - Achintya: inconceivable or transcendental. - Bheda: difference. - Abheda: non-difference or unity. Thus, Achintya-bhedābheda describes the relationship between the individual soul (jiva), Krishna (God), and the world as one of simultaneous unity and inconceivable difference. This means that Krishna is simultaneously one with and different from his energies and souls, but this relationship is transcendental and cannot be fully understood by ordinary logic. The Achintya-bhedābheda conception is fundamental to Gaudiya Vaishnava philosophy and emphasizes devotion (bhakti) to Krishna as the Supreme Personality of Godhead.
*Question 2: The Divine Love of Radha-Krishna is for all sects (sampradayas), so those who support it should adopt a non-sectarian approach. Is this correct? If so, why is Dr. Shanta so critical of science? Why not try to bridge the gap between science and spirituality, as I am trying to do? Is there any justification?
Answer: The Divine Love of Radha-Krishna is a central theme in the Gaudiya Vaishnava tradition and is considered a sublime example of devotional love (bhakti) for Sri Krishna. Although the love of Radha-Krishna is an important theme in some Vaishnava traditions, the non-sectarian focus on divine love can be seen as a way to unite different sampradayas in the pursuit of spirituality and love of God. In this sense, adopting a non-sectarian approach can help emphasize the common aspects of spirituality and divine love rather than sectarian differences. His Holiness Srila Bhakti Niskama Shanta Maharaj, as you may know, graduated in Mechanical Engineering in 2000 and obtained his Ph.D. in 2003. He was invited to Korea to work in scientific research in 2007. Therefore, the Maharaj has always been involved with science, and in fact, his preaching is scientific. Gurudev's respect for science is evident. What he criticizes is the materialistic conception of some scientists who mistakenly believe that life comes from chemical mixtures. Both the Maharaj and Gaudiya Vaishnavism affirm that life comes from life. If materialistic scientists had the truth, they would have already created a living being using only chemicals to engender life. In various writings, including in his dissertations on these discussion forums, the Maharaj has often expressed his respect for science as something very positive for society.
However, his criticism is directed not at science in general but at materialist scientists. His criticism is not merely for the sake of criticism; he presents valid and reasonable arguments based on Gaudiya Vaishnava philosophy. The Maharaj, for example, created these discussion forums precisely to respectfully discuss and analyze ideological differences. This does not in any way mean that the Maharaj is sectarian or criticizing for the sake of criticism. On the contrary, he is encouraging us to approach the search for truth from a platform of humility, respect, and education. Therefore, this is a way of building bridges of unity through ideological exchange and discussion of diverse ways of thinking. Finally, although I was born in Venezuela, and my parents gave me the civil and material name of Henry, since I was a child I have always felt an affinity with India, despite being very far from where I was born. But I inexplicably felt drawn to India, and as an adult I took initiation (Diksa) from my Diksa Guru, His Holiness Srila Bhakti Nirmal Acharya Maharaj, who gave me the spiritual name of Hariananda das. After the departure of my Diksa Guru, I continue under the guidance of his beloved disciple, Srila Bhakti Niskama Shanta Maharaj. That is why I always write my real name, my spiritual name, which is Hariananda das. My name is not a name from India or any other region; my name is spiritual; it does not belong to a material identity. And because it was given to me by my Guru, that is what is important to me.
I hope this brief reflection has answered your questions appropriately.
With nothing else to say at this time, I bid you farewell with affection and respect.
Hariananda das Student under the guidance of Srila Bhakti Niskama Shanta Maharaj
El miércoles, 16 de julio de 2025 a las 7:18:08 UTC+2, RamLakhan Pandey Vimal escribió:Hi Henry,Thank you!Q1. Does it mean that GV=ABAV (Gaudīya Vedanta = Achintya-bedhābheda Vedanta)?Q2. Radha_Krishna Devine Love is for all sects (Sampradayas), so supporters should follow a non-sectarian approach: Is this correct? If yes, then why is Dr. Shanta so critical about science? Why not try to make a bridge between science and spirituality, similar to what I am trying to do? Any justification?Best regards,RamOn Tuesday, July 15, 2025 at 10:05:57 AM UTC-4 Henry José Arámbulo Urdaneta wrote:Dear Professor Ram Lakhan Pandey Vimal:I hope the following quote can help you with the answer you are looking for:
“However, the philosophy of achintya-bedhābheda-si ddhānta - the axiom of inconceivable simultaneous unity and difference - was illustriously promulgated by the authentic followers of Śrī Chaitanya Mahāprabhu, the Gaudīya Āchāryas Śrīla Visvanātha Chakravarti and Śrīla Baladeva Vidyābhūşana - eminently faithful to exclusive devotion to the Supreme Lord. Faithful and learned devotees are also inspired by Śrīla Bhaktivinod Thakur's Bengali commentary on Śrī Gītā, realizing that it is an all-harmonious treasure of divine love for Lord Śrī Krsna (Krsna-prema), the fifth and ultimate goal of life, beyond the 4 general goals of religion, wealth, material enjoyment and liberation”.
Bhagavad Gita, The Hidden Treasure of the Absolute Sweetness, by: Srila Bhakti Raksak Sridhar Maharaj
Reference:page 11, preface
With affection, Hariananda das from SpainEl El dom, 13 jul 2025 a las 15:41, 'Ram Lakhan Pandey Vimal' via Sādhu-Saṅga of Higher Thought <Online_Sa...@googlegroups.com> escribió:Dear Shri Das and Dr. Shanta,
Thank you for your interest in my research work focused on bridging spirituality and science. This is indeed a challenging endeavor, but together we can strive to connect these two seemingly opposite fields through a non-sectarian approach. Our efforts are a collective undertaking!
First, I must gain a comprehensive understanding of Gauḍīya Vedānta (गौड़ीय वेदान्त) before I can address the important constructive critique regarding DPV~ICRDAM’s interpretation of Brahma Sūtra 2.3.14 (BS230). Please let us know if we misunderstood the introductory section concerning Gauḍīya Vedānta and its comparison with other subschools of Vedanta, as presented on pages 245-263 (Section 4.3) of the attached document.
I have a question: Is Gauḍīya Vedānta the same as Achintya-Bheda-Abheda Vedanta associated with Chaitanya Mahāprabhu?
Thank you once again for your engagement.
Cheers!Best regards,Ram + ChatGPT (https://chatgpt.com) + Claude.AI ( Claude ) + Perplexity.AI ( https://www.perplexity.ai/ ) + Gemini ( https://gemini.google.com/ ) + Bing ( https://www.bing.com / )-------------------------------------------------- --------
RāmLakhan Pāndey Vimal, Ph.D.
Amarāvati-Hīrāma ṇ i Professor (Research) and PresidentVision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.Ph: +1 978 954 7522; eFAX: +1 440 388 7907Researched at the University of Chicago and Harvard Medical SchoolsOn Saturday 12 July, 2025 at 02:10:17 pm GMT-4, G.C. Das <tila...@gmail.com> wrote:---------- Forwarded message ---------From: Bhakti Niskama Shanta <suresh_...@yahoo.com>
Date: Saturday, July 12, 2025 at 3:43:53 PM UTC+5:30
Subject: Gauḍīya Vedāntic Critique of Vimal’s Dual-Aspect Interpretation of Brahma Sūtra
To: Online Sadhu Sanga <online_sa...@googlegroups.com>Gauḍīya Vedāntic Critique of Vimal’s Interpretation of Brahma Sūtra 2.3.14Bhakti Niskama Shanta, Ph.D.President-Sevāite-Āchārya, Sri Chaitanya Saraswat Math, Nrisimha PalliSri Nabadwaip Dham, West Bengal, India: www.scsmathworldwide.com
Sri Chaitanya Saraswat Math, Nrisingha Palli
Srila Bhakti Niskama Shanta Maharaj, Ph.D.
Sri Chaitanya Saraswat Math, Nrisingha Palli
📲 Stay Updated: https://whatsapp.com/channel/0029Vaz1goS5EjxsmbIcVh00Creation and Dissolution as Divine Līlā, Not Thermodynamic ReversalDr. Rām Lakhan Pandey Vimal’s reinterpretation of Brahma Sūtra 2.3.14 (Śrīmad Bhāgavatam is widely regarded as the natural commentary on the Brahma Sūtras, also known as the Vedānta Sūtras) through his DPV~ICRDAM-HCC framework attempts to synthesize Vedic cosmology with concepts from thermodynamics, quantum mechanics, and information theory. Despite its interdisciplinary appeal, this framework suffers from both scientific misapplications and philosophical deviations, especially when evaluated against the coherent personalist ontology of Vedānta.I. Incompatibility with Vedāntic OntologyVimal proposes that consciousness (s-aspect) and non-subjective physical states (ns-aspect) co-arise from a neutral substrate he terms “Neutral Brahman” (NB). This emergentist view contradicts Vedānta, where consciousness is not emergent or dissolvable but eternally existent. As stated in Śrīmad Bhagavad-gītā (2.12):na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥna chaiva na bhaviṣyāmaḥ sarve vayam ataḥ paramTranslation: Never was there a time when you, I, or all these kings did not exist. Just as we exist in the present, so have we existed in the past, and shall continue to exist in the future.The source of consciousness, the ātmā, is imperishable (Śrīmad Bhagavad-gītā 2.17).avināśi tu tad viddhi yena sarvam idaṁ tatamvināśam avyayasyāsya na kaśchit kartum arhatiTranslation: Know that the soul, by which the entire body is pervaded, is indestructible. No one can destroy the imperishable soul.It does not revert to a neutral state but remains eternally active, guided by Paramātmā even during pralaya in the mundane reality.II. Misapplication of Scientific Concepts1. Entropy and ThermodynamicsDr. Vimal’s assertion that entropy reverses during cosmic dissolution contradicts a foundational principle of physics: the Second Law of Thermodynamics. In its statistical form, the Second Law states: In a closed system, entropy tends to increase or remain constant; it never spontaneously decreases.Entropy (S) quantifies the number of microscopic configurations corresponding to a macroscopic state. As systems evolve toward equilibrium, they traverse from low-probability, high-organization states to high-probability, disorganized states. This transition is inherently irreversible, governed by probabilistic mechanics rather than deterministic forces.In a thermodynamically isolated system, such as the universe under classical cosmology, time’s arrow is marked by this entropic ascent—toward disorder, uniformity, and energy unavailability. This principle does not accommodate reversal under contraction. Even Roger Penrose’s Conformal Cyclic Cosmology (CCC), one of the more speculative models proposing eternal cycles of expansion and contraction, does not claim that entropy decreases. Instead, CCC postulates conformal rescaling, resetting entropy’s reference point without violating its inherent directionality.Entropy is a statistical quantity, not a cosmic agent. Vimal's language implicitly reifies entropy—as if it chooses or acts. But entropy is not an ontic force or intelligent principle. It is a statistical descriptor, a mathematical function that encodes disorder or multiplicity of microstates. It cannot cause, initiate, or reverse anything by itself. Suggesting that entropy “reverses to initiate dissolution” smuggles teleology into thermodynamics, violating the strict non-intentionality of physical laws.From a Gauḍīya Vedāntic perspective, the universe is not governed by blind material causality, but by conscious intelligence. Matter is not self-organizing, nor self-dissolving; it is activated by life (jīva) and orchestrated by Paramātmā. This view is affirmed in the Chāndogya Upaniṣad 6.3.2:seyaṃ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇītiTranslation: Having entered these elements as the living self, I shall differentiate them into name and form.Thus, the dissolution of the universe (pralaya) is not a consequence of entropic pressure but of the withdrawal of divine will—the cessation of Paramātmā’s sustaining glance. The Śrīmad Bhagavad-gītā (9.7) affirms:sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikāmkalpa-kṣaye punas tāni kalpādau visṛjāmy ahamTranslation: O son of Kuntī, at the end of the millennium, all beings are merged in the material nature of three modes, which is My external potency; and at the beginning of a new millennium, I make them manifest again.By attributing cosmic dissolution to a reversal of entropy, Dr. Vimal inverts cause and effect. Conscious will, not thermodynamic processes, governs the universe’s genesis and dissolution. Entropy only describes material dispersion within a system—it does not explain why the system itself arises or ceases.Biohylogenesis, the Gauḍīya conception, asserts that matter comes from life, not the other way around. The universe arises not from chaos tending toward order (a statistical improbability), nor from mechanical design, but from the whole, living absolute (pūrṇam adaḥ pūrṇam idam), who breathes out and draws back innumerable universes:yasyaika-niśvasita-kālam athāvalambyajīvanti loma-vilajā jagad-aṇḍa-nāthāḥviṣṇur mahān sa iha yasya kalā-viśeṣogovindam ādi-puruṣaṁ tam ahaṁ bhajāmiTranslation: The masters of innumerable universes (Brahmā and other lords of the mundane worlds) live only as long as the time of one exhalation of Mahā-Viṣṇu. He (Mahā-Viṣṇu) is a plenary portion of that Govinda, the original Supreme Person. I worship that original Lord, Govinda. (Brahma-saṁhitā 5.48)2. Quantum Consciousness MisinterpretationThere is a widespread misapplication of quantum mechanics in the study of consciousness, and Dr. Vimal’s Dual-Aspect interpretation exemplifies this confusion. Dr. Vimal’s proposal to equate dual-aspect quantum states with consciousness—a claim that the subjective (s-aspect) of experience arises from quantum superpositions—lacks both mathematical rigor and empirical grounding. His invocation of quantum theory to support a metaphysical emergence of subjectivity is neither supported by quantum formalism nor justified by any validated model in physics.Quantum states are formal objects and not phenomenal agents. In standard quantum mechanics (QM), a system is described by a wavefunction, a complex-valued amplitude encoding the probabilities of measurement outcomes. This function evolves linearly under the Schrödinger equation until a measurement collapses it into an eigenstate of the observable operator. However, (1) the wavefunction has no experiential content. It is a mathematical abstraction used to predict experimental results—not to account for what it is like to be a conscious subject, (2) in all mainstream interpretations—Copenhagen, Many-Worlds, QBism, Relational QM—consciousness is not intrinsic to the quantum formalism and (3) the wavefunction does not explain self-awareness, intentionality, or qualia. There exists no accepted formulation in Hilbert space theory that connects the ontic status of a wavefunction with phenomenal consciousness.The observer effect in quantum mechanics strictly concerns physical measurement interactions, not metaphysical inquiry. Dr. Vimal appears to conflate this effect with the epistemic subject of conscious experience—a clear category error. Observers in quantum theory are measurement devices or systems, not self-aware minds. Mixing these distinct concepts misrepresents both quantum physics and the philosophy of mind. The observer effect in quantum theory refers to physical interactions between a quantum system and measuring apparatus, leading to decoherence or collapse (depending on interpretation). The “observer” in this context is any physical system capable of information registration (a Geiger counter, photodetector, etc.), not a conscious being. No formulation of QM requires a conscious observer for wavefunction collapse. Even in Wigner’s original proposal, Wigner later abandoned the idea of consciousness causing collapse, favoring environmental decoherence. Thus, invoking QM to justify phenomenological consciousness is unsupported.Dr. Vimal's ideas lack empirical validation. There is no experimental evidence supporting: (1) the existence of consciousness as a quantum field, (2) a “subjective pole” or “s-aspect” inherent in quantum states, or (3) dual-aspect wavefunction configurations that correspond to introspective awareness. These claims remain speculative and untestable within the current framework of quantum theory, and thus fall outside the bounds of empirical science. Proposals such as Orch-OR (Penrose-Hameroff) remain highly speculative and lack testable predictions or independent verification. Vimal’s Dual-Aspect State theory fares no better; it offers no mathematical framework, no falsifiable criteria, and no peer-reviewed evidence. Hence, it fails both the Popperian standard of falsifiability and the Lakatosian criteria for progressive research programs.Gauḍīya Vedānta advocates an ontological reversal: consciousness is the origin, not the byproduct of matter. From this standpoint, Dr. Vimal’s model mistakenly inverts causality by positing consciousness as an emergent feature of physical systems. In contrast, Vedānta asserts that cit—pure consciousness—is primordial and self-luminous. As described in foundational texts like the Bhagavad-gītā and Brahma-saṁhitā, consciousness is the ontological basis of both the observer and the observed, sustaining and illuminating the phenomenal world, not arising from it.viṣṇur mahān sa iha yasya kalā-viśeṣogovindam ādi-puruṣaṁ tam ahaṁ bhajāmi(Brahma-saṁhitā 5.48)Translation: This material world is but a partial manifestation of one of His portion of portion. The original source is the conscious Absolute—Govinda.”Thus, consciousness is not an emergent aspect of quantum states, but the source of quantum phenomena itself, mediated by the Lord’s agency (māyādhyakṣeṇa prakṛtiḥ, Śrīmad Bhagavad-gītā 9.10).Dr. Vimal proposes a misleading symmetry between quantum mechanics (QM) and subjectivity. While QM is a formalism for predicting physical phenomena via probabilistic outcomes, it is entirely silent on inner, qualitative experience. In contrast, Gauḍīya Vedānta offers a coherent ontology: the jīva is an irreducible unit of consciousness, and Paramātmā is the transcendental witness and guide. Attempts to derive consciousness from QM fail because (1) QM models probabilities, not intentional awareness; (2) wavefunction collapse does not involve introspection; and (3) the Schrödinger equation contains no reference to subjective experience.Therefore, Vimal’s model reveals a fundamental incompatibility with both modern science and Gauḍīya Vedānta. Scientifically, it misrepresents the formalism of quantum mechanics—where no term or mechanism accounts for self-aware subjectivity—and lacks any empirical support. Metaphysically, it inverts the ontological foundation of Vedānta by placing consciousness as a product of material processes, rather than their origin. In Gauḍīya Vedānta, the conscious self (ātmā) is categorically distinct from matter, including quantum fields. Consciousness is not emergent—it is eternal, foundational, and the very basis of all perception and cognition.To advance a scientific understanding of consciousness, we must move toward a consciousness-centered ontology, where matter is a derivative of life, not the origin of it—a view grounded in both scripture and experiential reason.3. Lack of Testable PredictionsScientific models require operational definitions, mathematical formalism, and empirical verifiability. Vimal’s framework lacks all three. Terms like NB, DAS, EII, and HCC stages remain undefined and unmeasurable.This renders the model speculative and unscientific, misrepresenting both Vedānta and physics.III. Biohylogenesis: The Consciousness-First AlternativeGauḍīya Vedānta advocates Biohylogenesis — the principle that matter comes from life, not vice versa. Life is not an emergent property of complex matter but the organizing principle behind material arrangements.1. Empirical Support for Consciousness-FirstModern science has failed to generate life from non-life (abiogenesis). Living systems consistently organize matter intelligently, as seen in embryogenesis and cellular activity. These functions display purpose and teleology absent in inert matter.Śrīmad Bhagavad-gītā 2.13 affirms the soul's distinct continuity across bodily changes, establishing it as the animating principle:dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarātathā dehāntara-prāptir dhīras tatra na muhyatiTranslation: As the living being passes through the bodily changes of childhood, youth, and old age, it similarly attains another body at death. The wise are not deluded by this.2. Irreducibility of ConsciousnessMaterial science cannot explain qualia, moral judgment, or volition. The “hard problem” of consciousness remains unsolved. Gauḍīya Vedānta identifies consciousness with the eternal jīva, not neural or quantum patterns.3. Karma and Memory Are Not Physical TemplatesVimal posits that karmic imprints are stored in NB as informational templates. There is no mechanism in physics to preserve such metaphysical data. Gauḍīya Vedānta teaches that memory and karma are preserved in the jīva, regulated by the omniscient Paramātmā.Śrīmad Bhagavad-gītā 15.15:sarvasya chāhaṁ hṛdi sanniviṣṭhomattaḥ smṛtir jñānam apohanañ chavedaiś cha sarvair aham eva vedyovedānta-kṛd veda-vid eva chāhamTranslation: I am situated (as the Supersoul) within the heart of all souls, and from Me arises the soul’s remembrance, knowledge, and forgetfulness (according to his actions). I alone am the Sweet Absolute to be known through all the Vedas. I am the revealer of the Vedānta—Vedavyās, and I am the knower of the Vedas.IV. Personal Agency and Līlā in Creation and DissolutionIn Gauḍīya Vedānta, the universe is not a mechanical system but the dynamic manifestation of Bhagavān’s līlā. Creation and dissolution occur by His will:mayādhyakṣeṇa prakṛtiḥ sūyate sa-charācharamhetunānena kaunteya jagad viparivartateTranslation: O Kaunteya, ordained by Me, My illusory potency produces this universe of moving and stationary beings. Thus it is manifest over and over again. (Śrīmad Bhagavad-gītā 9.10)sūta uvācajagṛhe pauruṣaṁ rūpaṁbhagavān mahad-ādibhiḥsambhūtaṁ ṣoḍaśa-kalamādau loka-sisṛkṣayā(Śrīmad-Bhāgavatam 1.3.1)Translation: Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universes.The process described in Brahma Sūtra 2.3.14 refers to a conscious reversal of creation, not thermodynamic regression. The Śrī Brahma-saṁhitā (5.48) explains how all universes emerge and dissolve with the breathing of Mahā-Viṣṇu:yasyaika-niśvasita-kālam athāvalambyajīvanti loma-vilajā jagad-aṇḍa-nāthāḥviṣṇur mahān sa iha yasya kalā-viśeṣogovindam ādi-puruṣaṁ tam ahaṁ bhajāmiTranslation: The masters of innumerable universes (Brahmā and other lords of the mundane worlds) live only as long as the time of one exhalation of Mahā-Viṣṇu. He (Mahā-Viṣṇu) is a plenary portion of that Govinda, the original Supreme Person. I worship that original Lord, Govinda.This is not symbolic entropy, but personal volition.V. Rejection of Depersonalized MetaphysicsVimal’s model replaces Bhagavān with a neutral, impersonal force, yet paradoxically attributes it with memory and teleology. Teleology without agency is incoherent. Only a conscious being can direct cosmic order meaningfully.Śrīmad-Bhāgavatam 10.87.2:śrī-śuka uvācabuddhīndriya-manaḥ-prāṇānjanānām asṛjat prabhuḥmātrārthaṁ ca bhavārthaṁ caātmane ’kalpanāya caTranslation: Śukadeva Gosvamī said: The Supreme Lord manifested the material intelligence, senses, mind and vital air of the living entities so that they could indulge their desires for sense gratification, take repeated births to engage in fruitive activities, become elevated in future lives and ultimately attain liberation.VI. Conclusion: Reclaiming the Bhāgavata ParadigmGauḍīya Vedānta presents a theistic and scientifically compatible ontology. It posits consciousness as the basis of all reality, life as the source of organization, and the universe as a manifestation of divine play. The attempt to recast these truths in the language of entropy and quantum metaphors, as seen in DPV~ICRDAM, only leads to confusion and philosophical dilution.Let us reject models that attempt to replace the Supreme Person with impersonal constructs. The origin, maintenance, and dissolution of the cosmos are eternally and joyfully conducted by Bhagavān, not by entropy or quantum fluctuations.On Saturday, July 12, 2025 at 9:01:31 AM UTC+5:30 rlpv...@gmail.com wrote:Dear All,
In this post, we present an Overarching Conclusion of the important Brahma Sūtra 2.3.14 (BS230): The process of dissolution of the elements is in the reverse order from that of manifestation/creation. For a deeper understanding and comprehensive insights, please refer to pages 110-203 (attached).
We appreciate your feedback and constructive comments.
8. Overarching Conclusion: DPV~ICRDAM–HCC Reconstructs the Dissolution Principle of BS230
The interpretation of Brahma Sūtra 2.3.14 (BS230)—"Dissolution proceeds in the reverse order of creation"—finds revolutionary reinterpretation through the DPV~ICRDAM + HCC framework, reconciling classical Vedantic cosmology with modern entropy dynamics, quantum field theory, and dual-aspect consciousness studies. This synthesis reveals twelve foundational tenets:
1. Principle of Reverse Dissolution is Ontologically Sound
BS230 affirms a causal logic: the last created (grossest) dissolves first, and the first created (subtlest) dissolves last. This pattern reflects natural phenomena, from clay returning from pots to stars collapsing into energy fields (Śivānanda, 2002).
2. Śaṅkarācārya’s Nondual Return:
Advaita teaches that dissolution involves complete absorption into Nirguṇa Brahman, the attributeless, nondual reality. Reverse order is a hierarchical undoing of manifestation, restoring pure unity (Śaṅkarācārya, 1904).
3. Rāmānujācārya’s Qualified Retention:
Viśiṣṭādvaita preserves individual identity in subtle form during dissolution. The return is not annihilation but a shift to latent potential within Brahman. SB(realized) is co-reflected in NB(potential) as dual-aspect states of the same reality (Rāmānujācārya, 1904).
4. Śivānanda’s Bridging View:
Śivānanda links spiritual insights with analogies and observations—stairs, pots, evaporation—showing the deep symmetry of universal cycles (Śivānanda, 2002). His interpretation connects practical life with spiritual law.
5. Scientific Resolution via DPV~ICRDAM:
The dual-aspect framework posits that all manifest entities are dual-aspect states (DASs)—with inseparable subjective (s) and non-subjective (ns) aspects. Dissolution is the reversal of DASic configurations into neutral potential within NB (Vimal, 2023, 2024a, 2025a).
6. HCC Maps BS230 to Entropy Cycles:
Heptagonal Cyclic Cosmology (HCC) encodes seven thermodynamic stages from pre-Big Bang neutrality (S1) to Big Bang, cosmic expansion, heat death (S5), and return to neutral NB (S7) (Vimal, 2025b, §4.2.8). BS230 aligns with this cosmic reversal sequence, where dissolution mirrors evolution in perfect inverse.
7. Entropy Reversal Supports Recursion:
Entropy is maximal at dissolution (S5) and systematically decreases during S6–S7, allowing return to a minimum-entropy, potential-rich NB. This refutes the assumption that entropy can only increase, replacing linear thermodynamics with cyclic entropy logic (Penrose, 2013; Vimal, 2025b).
8. Information Templates Survive Pralaya:
During dissolution, individual consciousness patterns (ADSs), CSEs, and Mahābhūtas revert to informational-energy templates (tanmātras or EII) within DA_UF—preserved, not erased (Vimal, 2024a, 2025a).
9. Cosmic Memory Enables Rebirth:
These stored patterns in NB (S1) become seed templates for future manifestation cycles, ensuring continuity across universes. Mokṣa is possible if karmic patterns are resolved before pralaya; otherwise, rebirth resumes per unresolved karmas (Vimal, 2025a).
10. Consciousness is Never Lost:
Even in dissolution, consciousness (as s-aspect) does not vanish but becomes deactivated and reflective in neutral NB—never ontologically destroyed (Vimal, 2023; 2024b).
11. Ethics and Cosmology are Coherent:
BS230 is not just cosmological—it’s ethical. Mokṣa aligns with the natural tendency to dissolve, ethically encouraged by yogic and dharmic living. Right action accelerates return to NB (Vimal, 2025a).
12. From Metaphor to Mechanism:
BS230’s metaphysical model is no longer just allegory. Through DPV~ICRDAM + HCC, it becomes a mechanistic law of quantum reversal, entropy dynamics, and cosmic memory—bridging Vedānta, physics, and consciousness research.
13. Final Insight:
BS230 reveals a recursive truth: creation and dissolution are mirrored arcs in the spiral of existence. The cosmic stair ascended in manifestation is descended in reverse through dissolution, back to the neutral silence of NB. The DPV~ICRDAM synthesis unlocks this insight for both science and spirituality—offering ontological precision, metaphysical elegance, and ethical clarity.
Cheers!Best regards,Ram + ChatGPT (https://chatgpt.com) + Claude.AI ( Claude ) + Perplexity.AI ( https://www.perplexity.ai/ ) + Gemini ( https://gemini.google.com/ ) + Bing ( https://www.bing.com / )-------------------------------------------------- --------
RāmLakhan Pāndey Vimal, Ph.D.
Amarāvati-Hīrāma ṇ i Professor (Research) and PresidentVision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.Ph: +1 978 954 7522; eFAX: +1 440 388 7907Researched at the University of Chicago and Harvard Medical Schools--
---------------------------
Join Dialogue between Vedanta and Science Channel: Dialogue between Vedanta & Science ��亂�� | WhatsApp Channel
If you would like to support our efforts and activities, you may kindly do so through the following link: https://scsmathworldwide.com/donation.html
Why Biology is Beyond Physical Sciences?: http://dx.doi.org/10.5923/j.als.20160601.03
Life and consciousness – The Vedāntic view: http://dx.doi.org/10.1080/19420889.2015.1085138
Harmonizer: http://scienceandscientist.org/harmonizer
Darwin Under Siege: http://scienceandscientist.org/Darwin
Idols of the Mind vs. True Reality
https://www.amazon.com/Idols-Mind-vs-True-Reality/dp/1734908955
Sri Chaitanya Saraswat Institute: http://scsiscs.org
Sadhu-Sanga Blog: http://mahaprabhu.net/satsanga
Sri Chaitanya Saraswat Math, Narashimapalli, Nabadwip Dham, West Bengal, India
https://scsmathworldwide.com
Contact Us: https://scsmathworldwide.com/contact.html
---
You received this message because you are subscribed to the Google Groups "Sādhu-Saṅga of Higher Thought" group.
To unsubscribe from this group and stop receiving emails from it, send an email to Online_Sadhu_Sa...@googlegroups.com.
To view this discussion visit https://groups.google.com/d/msgid/Online_Sadhu_Sanga/159867788.676734.1752372969418%40mail.yahoo.com.
Dialogue between Vedanta & Science ��亂�� | WhatsApp Channel
Dialogue between Vedanta & Science ��亂�� WhatsApp Channel. The British exploited Darwin's theory to justify t...
Henry José Arámbulo Urdaneta
Dear Dr, Vimal: Thank you for your interest in these topics and your exchange of ideas. Regarding your last message, where you mention: “This means that Krishna, as the subjective aspect (s, consciousness), and Shakti (as Radha), as the non-subjective aspect (ns) of the dual state of Saguna Brahman (SB), are also inseparable, complementary, and reflexive, within our DPV-ICRDAM framework (spiritually-based Dvi-Pakṣādvaita Vedānta, equivalent to the science-based Inseparable-Complementary-Reflexive Dual Monism).”
Before I answer you, I must mention that I am not a philosopher or a specialist in the religious and philosophical culture of India, nor PH.D. In reality, I am just a simple student under the guidance of my Gurudev Srila Bhakti Niskama Shanta Maharaj. However, in my spiritual journey, I have had the opportunity to read and listen to various authors, philosophers, and thinkers from diverse religious, philosophical, and spiritual perspectives, and I have learned something from this exchange. But I repeat, I am not a scholar, intellectual, or anything like that. I am just a small-time student born in the West who loves India, its people, and its spiritual culture, specifically Gaudiya Vaishnava philosophy. That is precisely why my Guru is a specialist in this branch of thought.
Now, as on other occasions, I must say that I once again recommend Rene Guenon, specifically his work: "General Introduction to Hindu Doctrines," that is, the famous Darshanas.
Darshanas are systems of thought that explore the nature of reality, knowledge, and liberation. The six orthodox darshanas (astika) in Hindu philosophy are:
- Nyaya: Logic and epistemology.
- Vaisheshika: Philosophy of nature and categories.
- Samkhya: Dualism between purusha (consciousness) and prakriti (matter).
- Yoga: Practices for union with the divine.
- Mimamsa: Interpretation of Vedic rituals.
- Vedanta: Philosophy based on the Upanishads, focused on the nature of Brahman. From these Darshanas, we have that Monism, particularly nondual monism, is a prominent feature of Advaita Vedanta darshana in Hindu philosophy.
Advaita Vedanta, founded by Adi Shankara, upholds a nondual monism where Brahman is the only ultimate reality. Everything else is considered maya (illusion); therefore, monism is a philosophical position that holds that there is only one substance, principle, or fundamental reality in the universe. In other words, monism affirms that everything that exists is ultimately part of a single reality or entity. Within monism itself, there are tendencies, for example: Metaphysical monism: It may hold that there is a single substance or reality underlying all things.
Non-dual monism (such as Advaita Vedanta): In this context, it is affirmed that ultimate reality (Brahman) is one and there is no true separation between the individual and absolute reality. Monism can have implications for how we understand the nature of reality, the relationship between beings and the universe, and the path to liberation or spiritual realization. Now, Gaudiya Vaishnavism is a tradition within Vaishnavism, which in turn is considered part of Vedanta darshana. Gaudiya Vaishnavism, founded by Chaitanya Mahaprabhu, emphasizes devotion (bhakti) to Krishna as the supreme path to spiritual liberation. Gaudiya Vaishnavism is based on the principles of Vedanta, interpreting the Vedic texts and Upanishads from the perspective of devotion to Krishna. Therefore, although framed within Vedanta, Gaudiya Vaishnavism places special emphasis on devotion (bhakti) as the primary path to spiritual realization.
There are differences between Gaudiya Vaishnavism and monism: Gaudiya Vaishnavism and monism (particularly non-dual monism like Advaita Vedanta) have different perspectives on the nature of reality and the relationship with God (Krishna).
Gaudiya Vaishnavism - Personalism and devotion: Gaudiya Vaishnavism emphasizes devotion (bhakti) to Krishna, a divine person with characteristics and pastimes.
- Achintya bheda abheda: It maintains a relationship of inconceivable difference and non-difference between Krishna and his energies.
Non-dual monism (Advaita Vedanta)
- Non-duality: Non-dual monism maintains that ultimate reality (Brahman) is one and there is no true separation between the individual and Brahman.
- Maya (illusion): The world and its distinctions are considered maya.
Key Differences - Relationship with God: Gaudiya Vaishnavism emphasizes a personal relationship with Krishna; nondual monism emphasizes identity with Brahman.
- Nature of Reality: Gaudiya Vaishnavism upholds a reality with transcendental distinctions; nondual monism views reality as a nondual unity.
- Radha as the Personification of Hladini Shakti: Radha is considered the personification of Krishna's pleasure energy (hladini Shakti). This relationship is seen as the most intimate and transcendental in Krishna's pastimes in Vrindavana.
- Divine Love (Prema): The relationship between Krishna and Radha is the supreme example of divine love (prema). Gaudiya Vaishnavism differs from nondual monism (such as Advaita Vedanta) in that it emphasizes a personal, devotional relationship with Krishna. It does not consider everything to be an undifferentiated unity. Gaudiya Vaishnavism emphasizes the importance of devotion (bhakti) to Krishna in a personal relationship, rather than a nondual identity with an impersonal, absolute reality.
In Gaudiya Vaishnavism, two very important positions are clearly expressed:
- Shakti: Shakti refers to the energy or power of something or someone. In Hindu theology, Shakti is often personified as a divine feminine force, representing the dynamic energy of the universe; however, in the context of Gaudiya Vaishnavism, Shakti can refer to the energies or potencies of Krishna.
- Shakti-man: Shakti-man refers to the possessor or controller of Shakti. In this context, Krishna is considered the Shakti-man, the possessor of all energies or potencies.
In Gaudiya Vaishnavism Krishna is seen as the supreme Shakti-man, possessing various energies (Shakti) such as hlādini Shakti (pleasure energy), which is personified as Radha. In short, in Gaudiya Vaishnavism, we seek a relationship with the Supreme Personality of Godhead. That is, we accept God as a person in the form of Sri Krishna, always accompanied by His Pleasure Potency, Srimati Radharani. Our path is to establish that connection through loving service to His agents and representatives in this world, our Acharyas, specifically our Guru, who, as Srila Bhakti Raksak Sridhar Maharaj expresses: "The Guru is the point of union of the Infinite with the finite."
I lovingly invite you to participate in this philosophical conception, approaching the Maharaj, who is a very loving, joyful, and wise person. I ask you to try this approach, and open your heart a little and experience this philosophy for at least 6 months. I am not asking for the Stars, or money, or favors. I only ask for something free: for 6 months, put aside any other conceptions and simply experience for yourself the devotional life and philosophy of Gaudiya Vaishnavinism, since we can talk for millions of hours and write millions of books about what rice pudding is, but if we never truly taste rice pudding with our tongue, then we will never know what it is like, we will never experience its sweetness. Similarly, if your tongue does not experience the Sweetness of the Holy Name of Krishna:
Hare Krishna Hare Krishna
Krishna Krishna
Hare Hare
Hare Rama Hare Rama
Rama Rama
Hare Hare
Then you will not know the sweetness of the Holy Name. That is why, from the deep of my heart, I invite you to experience the Holy Name of Krishna. By doing so, your life will change for the better. Success is guaranteed, because Krishna himself has promised it, and He never lies and keeps His promises. In the Bhagavad Gita, chapter 18, verse 66, Krishna says:
" अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥"*
*"Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ."*
Translation Abandon all varieties of religions and just surrender to Me. I will free you from all sinful reactions. Don't be afraid. Purport: “The Lord has described various kinds of knowledge and processes of religion: knowledge about the Supreme Brahman, knowledge about the Supersoul, knowledge about the different types of social orders and statuses, knowledge about the renounced order of life, knowledge about detachment, control of the mind and senses, meditation, and so on. He has described different types of religion in so many ways. Now, in summarizing Bhagavad-gītā, the Lord says that Arjuna should abandon all the processes explained to him; he should simply surrender to Kṛṣṇa. That surrender will save him from all kinds of sinful reactions, for the Lord Himself promises to protect him.”Srila Prabhupada
How does one begin this process of surrender to Sri Krishna?
“The process of surrender to Kṛṣṇa is described in Hari-bhakti-vilāsa (11.676):
ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ
According to the devotional process, one should accept only those religious principles which ultimately lead one to the devotional service of the Lord. One may perform the duties of a particular occupation according to one’s position in the social order, but if by the execution of one’s duty one does not attain to the platform of Krishna consciousness, then one is no longer able to perform the duties of one’s own service. Kṛṣṇa, all your activities are useless. Whatever does not lead to the perfectional stage of Kṛṣṇa consciousness should be avoided. One should rely on the fact that under all circumstances, Kṛṣṇa will protect him from all difficulties. There is no need to think about how the body and soul are to be kept together. Kṛṣṇa will take care of that. One should always think that he is helpless, and that Kṛṣṇa is the only foundation for his progress in life. As soon as one interestedly engages himself in the devotional service of the Lord in full Kṛṣṇa consciousness, he is immediately freed from all contamination of material nature. There are different religious processes and purificatory processes by cultivation of knowledge, meditation on the mystic yoga system, etc., but one who surrenders to Kṛṣṇa does not have to execute all these methods. That simple surrender Kṛṣṇa will save you from unnecessary waste of time. In this way, one can instantly make complete progress and be freed from all sinful reactions. One should be attracted to the beautiful feature of Kṛṣṇa. His name is Kṛṣṇa because He is supremely attractive. One who is attracted to the beautiful, almighty, omnipotent feature of Kṛṣṇa is fortunate. There are different kinds of transcendentalists—some of them are attached to the impersonal Brahman feature, some are attracted to the Supersoul feature, and so on—but one who is attracted to the personal feature of the Supreme Personality of Godhead, and above all, one who is attracted to the Supreme Personality of Godhead in the form of Kṛṣṇa Himself, is the most perfect transcendentalist of all. In other words, devotional service to Kṛṣṇa in full consciousness is the most confidential part of knowledge, and that is the essence of the entire Bhagavad-gītā. Karma-yogis, empiric philosophers, mystics, and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The specific words used here, mā śucaḥ, “fear not, hesitate not, worry not,” are very significant. One may be intrigued to know how one can give up all kinds of religious forms and simply surrender to Kṛṣṇa, but such concern is useless.” Srila Prabhupada
Finally, I would like to tell you that even India's greatest impersonalist, Shankaracharya, in his final teaching in the form of the poem Bhajam Govinda, accepted Lord Krishna as the supreme: Srila Prabhupada: "Sankara's verse Bhaja Govinda is as follows: bhaja govindam bhaja govindam ......... This is Sankara's last instruction to his followers, and he wants to tell us that Mayavadi philosophers are very accustomed to defining meanings to their convenience with unwanted interpretations through grammatical juggling. In Sanskrit, the grammatical game is a great puzzle; there are many words that can be transformed into different meanings by derivations from grammatical roots and by adding and prefixing pratyayas (suffixes in grammar). Thus, Sankara advises avoiding trying to reach conclusions by transgressing the Shastras, and instead being submissive to Lord Govinda and worshiping Him. Otherwise, this Grammatical wordplay will not work for you. It will help you at the time of your departure. At that time, if you can somehow remember the lotus feet of Govinda, Krishna, only that will save you. Oh great fool! Don't waste your time misinterpreting the sastras."Srila Prabupada. Letter January 21, 1970 / Los Angeles
In short: "Bhaja Govindam" is a devotional poem written by Adi Shankaracharya. The poem emphasizes the importance of seeking Govinda (Krishna) and cultivating devotion to him, rather than focusing solely on rituals and intellectual scholarship. The poem begins with the words "Bhaja Govindam, bhaja Govindam, Govindam bhaja dūrmiḍe" ("Worship Govinda, worship Govinda, worship Govinda, you fool"). Throughout the poem, Shankaracharya emphasizes the futility of worldly attachments and the importance of seeking spiritual connection through devotion to Govinda. I hope this reflection is helpful in your search for the Beautiful Reality.
With sincerity and affection, Hariananda das
Student under the Guidance of Srila Bhakti Niskama Shanta Maharaj
References:
1. Bhagavad Gita As It Is - Author: A.C. Bhaktivedanta Swami Prabhupada
- Description: This is a translation and commentary of the Bhagavad Gita by Srila Prabhupada, founder of ISKCON. It is an interpretation from a Gaudiya Vaishnava perspective.
- Publisher: Bhaktivedanta Book Trust
2. General Introduction to Hindu Doctrines
- Author: René Guénon
- Description: This book is a work by René Guénon that explores Hindu doctrines from a traditional philosophical and metaphysical perspective. - "The Science of Self-Realization" –
3, The Science of Self-Realization
Author: A.C. Bhaktivedanta Swami Prabhupada
- Description: In Srila Prabhupada discusses the teachings of various Hindu philosophers and spiritual teachers, including Shankaracharya. Prabhupada often contrasts Shankaracharya's teachings (Advaita Vedanta) with those of the Gaudiya Vaishnava tradition, emphasizing devotion to Krishna.
Henry José Arámbulo Urdaneta
CLARIFYNG NOTE FOR DR.VIMAL:
When the text that I have sent to you, says:
“Now, Gaudiya Vaishnavism is a tradition within Vaishnavism, which in turn is considered part of Vedanta darshana. Gaudiya Vaishnavism, founded by Chaitanya Mahaprabhu, emphasizes devotion (bhakti) to Krishna as the supreme path to spiritual liberation.”
There it refers to spiritual liberation from the worldly conception of life, since in Gaudiya Vaishnavism we do not have the concept of spiritual liberation or Moksha, since Sri Chaitanya Mahaprabhu said:
Kaivalya narakayate
Translation: Liberation is hell.
This is because the devotional relationship with Krishna is the center, and devotional service is the path to attaining Krishna prem.
Therefore, it is important to clarify that in Gaudiya Vaisnavism the primary objective or Prayojana is to achieve love for Krishna and serve him eternally, and the concept of Moksha or liberation as understood in other traditions in India is not used.
Hare Krisna!
Bharath cherukuri
Hare Krishna Gurudev 🙏I had few questions regarding this topic.1 ) According to Sridhar Maharaj, even non living things like shadow, colour etc has a consciousness background. These designations are merely appearances in consciousness which are less real compared to Consciousness which is the actual reality. So, can the classification like physical & non physical is really possible?2) Thermodynamic laws are applicable to a closed system. So, universe can be considered as a closed system?2) You had mentioned even during pralaya,jivas are active.(It does not revert to a neutral state but remains eternally active, guided by Paramātmā even during pralaya in the mundane reality). But from the scriptures we understand that the jivas lies dormant in the body of Maha vishnu between the creations.3) You had mentioned that Karmic impressions are preserved in the jivas.So it should be preserved in their causal/ subtle bodies. During pralaya are these causal/ subtle bodies are preserved without destruction?Hare Krishna,Braja Kishore Das