1] Volume 15: Brahma Sūtras 2.3.1-7 (BS217-223): Viyadadhikaranam (वियदधिकरणम्) Ether is not eternal but created: A Synthesis of the Interpretations of Śankarācārya (Advaita), Rāmānujācārya (Viśiṣṭādvaita), Śivānanda (Advaita, Brahma Sūtra Vedānta, and Vijñāna Vedānta), Challenges, and Resolutions by DPV~ICDAM
Ram Lakhan Pandey Vimal
<rlpvimal@yahoo.co.in>Overarching Synthesized Abstract: A Synthesis of interpretations of BS217-223, Challenges, and Resolution through DPV~ICDAM
This study presents a comprehensive reinterpretation of Brahma Sūtras 2.3.1–7 (BS217–223), collectively known as Viyadadhikaraṇam (वियदधिकरणम्), which addresses the fundamental metaphysical debate concerning the status of ākāśa (ether): whether it is eternal or created. The investigation analyzes and synthesizes classical interpretations by prominent Vedāntic scholars—Śaṅkarācārya (Advaita), Rāmānujācārya (Viśiṣṭādvaita), and Śivānanda (Vedānta synthesis)—through the lens of an innovative integrative framework.
The study employs Dvi-Pakṣādvaita Vedānta (DPV) and Inseparable-Complementary Dual-Aspect Monism (ICDAM), constituting a spirituality–science synthesis that reconceptualizes traditional Vedāntic categories. In this framework, Nirguṇa Brahman (NB) is understood as neutral—neither explicitly attributeless nor attribute-laden—while Saguṇa Brahman (SB) represents the manifest dual-aspect cosmic state with attributes.
Central to this reinterpretation is the proposition that ākāśa is not an independent eternal entity but rather manifests as a structured dual-aspect state (DAS) within SB. The physical dimension of ākāśa constitutes its non-subjective (ns) aspect, while its subjective (s) aspect comprises ākāśa proto-consciousness (ākāśa_PC). This dual-aspect manifestation occurs through phase-transition from NB ~ preBB_QVF (pre-Big Bang quantum vacuum field) to SB ~ DA_UF (dual-aspect unified field).
The study resolves apparent contradictions in Śruti texts by distinguishing between primary and secondary meanings and by replacing ambiguous concepts of "emergence" with structurally grounded explanations such as manifestation and interdependent co-arising. This methodology addresses fundamental challenges (Q1–Q26) while providing a rigorous metaphysical and scientific account of how ākāśa manifests and dissolves.
The result advances Vedāntic philosophy through a scientifically rigorous and spiritually coherent framework that extends traditional metaphysics into contemporary scientific discourse, offering novel insights into the nature of space, consciousness, and cosmic manifestation.
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RāmLakhan Pāndey Vimal, Ph.D.
Ram Lakhan Pandey Vimal
<rlpvimal@yahoo.co.in>Overarching Synthesized Abstract: A Synthesis of interpretations of BS228, Challenges, and Resolution through DPV~ICDAM
This comprehensive analysis examines Brahma Sūtra 2.3.8 (BS224) - "Etena matarisva vyakhyatah" (By this, vāyu is explained) - through the interpretative lenses of three major Vedantic commentators: Śaṅkarācārya (Advaita), Rāmānujācārya (Viśiṣṭādvaita), and Śivānanda (modern Advaita synthesis). The study reveals fundamental challenges in reconciling traditional spiritual concepts with contemporary scientific understanding, particularly regarding the nature and origin of vāyu (मातरिश्वा/air/cosmic_wind). Through the innovative DPV~ICDAM framework (Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary Dual-Aspect Monism), this analysis proposes revolutionary resolutions that bridge spirituality and science by reconceptualizing vāyu as a dual-aspect manifestation (DA_vāyu) from Nirguna Brahman (NB) through Saguna Brahman (SB), equivalent to quantum field fluctuations in the Pre-Big Bang Quantum Vacuum Field (NB~Pre_BB_QVF). The distinction between spiritualistic 'matarisva/vāyu' and scientific "air" dissolves within the DPV~ICDAM framework. DA_vāyu_SB encompasses both the subtle cosmic principle (मातरिश्वन्/mātariśvan or mātariśva/मातरिश्व) and its gross material manifestation (atmospheric air), representing different scales of the same dual-aspect phenomenon. The origin (ontology) involves manifestation from NB ~ Pre_BB_QVF through quantum field fluctuations, while annihilation represents return to unmanifested potentiality through PCC (Pentagonal Cyclic Cosmology: (Vimal, 2025a. Section 1.16)).
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RāmLakhan Pāndey Vimal, Ph.D.
Deepak Chopra
<nonlocal@deepakchopra.com> | |
<2025-Vimal-Brahma_Sūtras-DPV_and_ICDAM_Bridging_Spirituality_and_Science-LVCR-17-8-BS217-Volume-15.pdf>
Harland Harrison
<harlandh5@yahoo.fr>Ram Lakhan Pandey Vimal
<rlpvimal@yahoo.co.in>Dear All,
In this post, we present an overview of the important Brahma Sūtra 2.3.9 (BS225). For a deeper understanding and comprehensive insights, please refer to Section 3.(225) on pages 107-179 (attached).
We appreciate your feedback and constructive comments.
Overarching Abstract: A Synthesis of interpretations of BS225, Challenges, and Resolution through DPV~ICRDAM
This study analyzes Brahma Sūtra 2.3.9 (BS225), which asserts that Nirguṇa Brahman (NB) is originless, through a comparative synthesis of classical Vedāntic interpretations—Śaṅkarācārya’s Advaita, Rāmānujācārya’s Viśiṣṭādvaita, and Śivānanda’s integrative Vedānta—with contemporary scientific cosmology using the DPV~ICRDAM framework (Vimal, 2025a, 2025b). The analysis reveals that while traditional interpretations converge on the eternal and non-derivative nature of ultimate reality, they differ in conceptualizing Brahman’s attributes, causality, and relation to the world. The Dvi-Pakṣādvaita Vedānta (DPV) and Inseparable-Complementary-Reflective Dual-Aspect Monism (ICRDAM) framework resolves key challenges—including infinite regress, transcendence-immanence paradox, and causal-temporal dilemmas—by proposing an equivalence between NB and the Pre-Big Bang Quantum Vacuum Field (preBB_QVF). Through Heptagonal Cyclic Cosmology (HCC),[i] the study demonstrates that NB remains an unchanging neutral potential from which dual-aspect Saguna Brahman (SB) and the dual-aspect universe emerge and return cyclically, without compromising neutral NB’s originlessness. This neutral NB functions as the ontological ground of both consciousness and matter, uniting metaphysical insight and quantum cosmology into a logically and scientifically coherent whole. Thus, BS225’s core claim—that neutral Nirguna Brahman (NB: Advaita) has no origin but dual-aspect Saguna Brahman (SB: Viśiṣṭādvaita) has NB as origin (DA_SB manifests from and returns to neutral_NB)—is preserved and elevated within a modern scientific paradigm, opening new frontiers for metaphysics, cosmology, and consciousness studies (Śivānanda, 2002; Śaṅkara, 1904; Rāmānuja, 1904; Vimal, 2025a,b).
[i] 8 (4.2.8). Heptagonal Cyclic Cosmology (HCC)
From Neutral Nirguṇa Brahman to Manifested Reality: Cooling-Driven Cycles of Dual-Aspect Cosmic Evolution
To improve clarity, we can rename Pentagonal Cyclic Cosmology (PCC) to Heptagonal Cyclic Cosmology (HCC) as follows:
S1 (NB) : <Neutral NB ~ neutral Pre_BB_QVF with potentiality of quantum fluctuations (QFs)> →
S2 (SB): <manifested Pre_BB_ DA_QF_SB with real manifested QF that led to BB> →
S3 (SB): BB →
S4 (SB): Lambda-CDM →
S5 (SB): BF/HD/TD/BR/BC/MP (Big Freeze, Heat Death, Thermal Death, Big Rip, Big Crunch, Mahāpralaya) →
S6 (SB): <manifested Post_BF/HD/TD/BR/BC/MP_DA_QF_SB with real manifested QF> →
S7 (SB) : <neutral Post_BF/HD/TD/BR/BC/MP_QVF with potentiality of quantum fluctuations (QFs)> →
S1 (NB) : <Neutral NB ~ neutral Pre_BB_QVF with potentiality of quantum fluctuations (QFs)> to complete one cycle
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RāmLakhan Pāndey Vimal, Ph.D.
Ram Lakhan Pandey Vimal
<rlpvimal@yahoo.co.in>Dear All,
[1] In this post, we present an overview of the important Brahma Sūtra 2.3.10 (BS226: Tejah/Agni/fire originates from Vāyu/Matarisva/air). For a deeper understanding and comprehensive insights, please refer to Section 3.(226) on pages 179-204 (attached).
[2] The Challenges in DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~ (equivalent to) science-based Inseparable-Complementary-Reflective Dual-Aspect Monism) are addressed in (Vimal, 2025a) to some extent; updated version is attached; it is ongoing research. It is important to note that all frameworks have challenges.
[3] The DPV~ICRDAM has addressed Hard Problem in Section 90.7 of Volume 3.3 of (Vimal, 2024b). pages 105-114: attached.
[4] We appreciate your feedback and constructive comments.
Overarching Synthesized Abstract: A Synthesis of interpretations of BS226, Challenges, and Resolution through DPV~ICRDAM
Elemental Genesis as Consciousness Dynamics: A DPV~ICRDAM Synthesis of Brahma Sūtra 2.3.10 (BS226)
This paper investigates the nuanced interpretation of Brahma Sūtra 2.3.10 (Tejo’tah tatha hyaha)—“Fire (is produced) from this (i.e., air), so verily (declares the Śruti)”—by synthesizing the classical positions of Śaṅkarācārya (Advaita), Rāmānujācārya (Viśiṣṭādvaita), and Śivānanda (Advaita and Vijñāna-Vedānta synthesis) through the innovative DPV~ICRDAM framework (Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-Aspect Monism). The study reconciles apparent scriptural contradictions on the origin of fire, resolving the tension between mediate and immediate causation via a dual-aspect ontological analysis. Here, vāyu (air) and tejah (fire/luminosity) are reinterpreted not as gross physical elements but as subtle energetic principles—reflective modes of Saguna Brahman (SB)—emerging hierarchically from Nirguna Brahman (NB) akin to phase transitions in quantum field dynamics.
The DPV~ICRDAM framework integrates spirituality-based cosmopsychism (top-down) with science-based panprotopsychism (bottom-up), mapping neutral, immortal NB to a pre-Big Bang quantum vacuum field (preBB_QVF) and dual-aspect (DA) SB to the DA unified informational-energy/energetic-information field (UIEF/UEIF). This dual strategy explains how tejah emerges from vāyu through subtle tanmātra interactions, consciousness-energy transformations, and field excitation processes. Such integration not only addresses metaphysical questions of elemental genesis but also extends into applied consciousness science, including mind-brain correlations and consciousness-based technologies. The framework affirms that traditional Vedāntic insights, when properly interpreted, provide a robust platform for bridging ancient metaphysics with quantum cosmology and neuroscience (Śaṅkarācārya, 1904; Rāmānujācārya, 1904; Śivānanda, 2002; Vimal, 2023, 2024a, 2024b, 2025a, 2025b).
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RāmLakhan Pāndey Vimal, Ph.D.
Ram Lakhan Pandey Vimal
<rlpvimal@yahoo.co.in>Dear All,
We are pleased to present Volume 15 of the Brahma Sutras (BS) series, which includes Sutras BS217-228.
Below are the abstracts for Brahma Sūtra 2.3.11-12 (BS227-228): Tejah (Agni/fire) → Apah (Jala/water) → Prithvi (Earth). For a deeper understanding and comprehensive insights, please refer to Section 3.227 and 3.228 on pages 210-320 (attached).
We appreciate your feedback and constructive comments on all the Sutras.
1. Overarching Synthesized Abstract: A Synthesis of interpretations of BS227, Challenges, and Resolution through DPV~ICRDAM
Elemental Genesis as Consciousness Dynamics: A DPV~ICRDAM Synthesis of Brahma Sūtra 2.3.11 (BS227)
This article presents a comprehensive analysis of Brahma Sūtra 2.3.11 (BS227), which asserts that Apah (“water”) emerges from Tejas (“fire”), and reinterprets it through the integrative lens of the Dvi-Pakṣādvaita Vedānta (DPV) and Inseparable-Complementary-Reflective Dual-Aspect Monism (ICRDAM) frameworks. This synthesis bridges spiritual and scientific paradigms by mapping neutral Nirguṇa Brahman (NB) to the neutral pre-Big Bang quantum vacuum field (preBB_QVF) and dual-aspect Saguṇa Brahman (DA_SB) to the dual-aspect unified informational-energy/energetic-information field (DA_UIEF/UEIF) (Vimal, 2023, 2024a, 2024b, 2025a, 2025b). The analysis critically evaluates classical commentaries by Śaṅkarācārya (Advaita), Rāmānujācārya (Viśiṣṭādvaita), and Śivānanda (Vijñāna Vedānta), highlighting their metaphysical strengths and empirical limitations in light of modern physiology and cosmology. By resolving challenges related to causation, ontological status, and elemental sequencing, the DPV~ICRDAM framework demonstrates that “water”’s genesis from “fire” can be understood as a consciousness-mediated field excitation process, where "fire" denotes energetic transformation and "water" represents emergent structural cohesion. This reinterpretation revalidates Upaniṣadic cosmology as an intuitive precursor to quantum field theory and opens pathways for applications in consciousness-based technologies, neuroscience, and cosmological modeling.
The DPV~ICRDAM framework integrates spirituality-based cosmopsychism (top-down) with science-based panprotopsychism (bottom-up), mapping neutral, immortal NB to preBB_QVF and DA_SB to the DA_UIEF/UEIF. This dual strategy explains how Apah emerges from tejah through subtle tanmātra interactions, consciousness-energy transformations, and field excitation processes. Such integration not only addresses metaphysical questions of elemental genesis but also extends into applied consciousness science, including mind-brain correlations and consciousness-based technologies. The framework affirms that traditional Vedāntic insights, when properly interpreted, provide a robust platform for bridging ancient metaphysics with quantum cosmology and neuroscience (Śaṅkarācārya, 1904; Rāmānujācārya, 1904; Śivānanda, 2002; Vimal, 2023, 2024a, 2024b, 2025a, 2025b).
2. Overarching Synthesized Abstract: A Synthesis of interpretations of BS228, Challenges, and Resolution through DPV~ICRDAM
Elemental Genesis through Consciousness-Field Dynamics: A Revolutionary DPV~ICRDAM Synthesis of Brahma Sūtra 2.3.12 (BS228)
This groundbreaking study presents a comprehensive reinterpretation of Brahma Sūtra 2.3.12 (BS228) - Prithivyadhikaranam - through the revolutionary Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-Aspect Monism (DPV~ICRDAM) framework (Vimal, 2023, 2024a, 2024b, 2025a, 2025b), demonstrating how ancient Vedantic cosmology anticipates contemporary quantum field theory with unprecedented precision. The analysis synthesizes classical commentaries by Śaṅkarācārya (Advaita), Rāmānujācārya (Viśiṣṭādvaita), and Śivānanda (integrative Vedānta) while resolving their interpretative limitations through the conceptual equivalence of Nirguṇa Brahman (NB) ~ Pre-Big Bang Quantum Vacuum Field (preBB_QVF) and Saguṇa Brahman (SB) ~ Dual-Aspect Unified Informational-Energy/Energetic-Information Field (DA_UIEF/UEIF) (Vimal, 2023, 2024b, 2025a, 2025b). The sūtra's assertion that ‘earth’ (prithvi) manifests from ‘water’ (āpah) through contextual coherence (adhikāra), form correspondence (rūpa)[i], and scriptural testimony (śabdāntara) is reconceptualized as dual_aspect-mediated field excitation processes where elemental transformations represent genuine quantum field fluctuations within unified field dynamics rather than merely phenomenal appearances or substantial modifications.
In ICDAM~DPV, the term "dual-aspect" refers to the inseparable, complementary, and reflective nature of both subjective (s) and non-subjective (ns) aspects of a dual-aspect state (DAS) of an entity. The s-aspect is related to (proto)consciousness, while the ns-aspect pertains to the physical aspect. The term "(proto)consciousness" encompasses protoconsciousness in non-conscious entities as well as consciousness in conscious entities.
The DPV~ICRDAM synthesis resolves the apparent contradiction between Taittirīya and Chāndogya Upaniṣads by establishing that Anna (sustenance) signifies earth element through systematic elemental progression, validating both spiritual pedagogy and scientific investigation. This interpretation bridges spirituality-based cosmopsychism (top-down) used in DPV with science-based panprotopsychism (bottom-up) used in ICRDAM, demonstrating that traditional Vedantic insights provide robust foundations for understanding (proto)consciousness-matter relationships in quantum cosmology and neuroscience (Śaṅkarācārya, 1904; Rāmānujācārya, 1904; Śivānanda, 2002; Vimal, 2023, 2024b, 2025b). The framework's successful resolution of centuries-old philosophical challenges establishes a new paradigm for integrating contemplative inquiry with empirical research, offering unprecedented applications in (proto)consciousness-based technologies, environmental understanding, and cosmological modeling while preserving the transformative dimensions of ancient wisdom traditions.
[i] The Sanskrit term rūpa is most commonly translated as "form" in English. It refers to the physical, visible, or material aspect of phenomena - essentially anything that has shape, color, or can be perceived through the senses. In Buddhist philosophy, rūpa is one of the five aggregates (skandhas) that make up what we conventionally call a "person" or "being."
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RāmLakhan Pāndey Vimal, Ph.D.
Dear All,
[1] In this post, we present an overview of the important Brahma Sūtra 2.3.10 (BS226: Tejah/Agni/fire originates from Vāyu/Matarisva/air). For a deeper understanding and comprehensive insights, please refer to Section 3.(226) on pages 179-204 (attached).
[2] The Challenges in DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~ (equivalent to) science-based Inseparable-Complementary-Reflective Dual-Aspect Monism) are addressed in (Vimal, 2025a) to some extent; an updated version is attached; it is ongoing research. It is important to note that all frameworks have challenges.