[1] Volume 18: Brahma Sūtra 2.3.19-32 (BS235-248): Utkrantigatyadhikaranam (उत्क्रान्तिगत्यधिकरणम्) The size of the individual soul: A Synthesis of (A) Interpretations by (1) Bādarāyaṇa (Vyāsa) (Brahma Sūtra Vedānta), (2) Śankarācārya (Advaita), (3) Rāmānujācārya (Cit-Acit Viśiṣṭādvaita), (4) Śivānanda (Advaita, Brahma Sūtra Vedānta, and Vijñāna Vedānta), (5) Chaitanya Mahāprabhu (Gauḍīya Vedānta a.k.a. Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila (Sankhya), (7) Buddha (Buddhism), and (8) DPV~ICRDAM, (B) Challenges, and (C) Resolutions

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Ram Lakhan Pandey Vimal

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Aug 14, 2025, 7:25:23 PMAug 14

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Dear All,

In this post, we present the overarching conclusion, followed by the development of BS235-248.

We appreciate your feedback and constructive comments.

Overarching Conclusion: Reconstructing the Individual Soul's Nature through DPV~ICRDAM Framework

1. Revolutionary Resolution of the Atomic-Infinite Paradox: The fundamental challenge of reconciling scriptural descriptions of atomic soul-size with infinite Brahman-nature is definitively resolved through the DPV~ICRDAM framework's phase-transition ontology (Vimal, 2025a). The dual-aspect (DA) Active Dynamic Self (ADS) as a ‘part’ of ‘whole’ (cosmic) dual-aspect Saguṇa Brahman (DA_SB), i.e., DA_ADS_SB manifests atomically within cosmic (DA_SB ~ DA_PPU) while maintaining essential infinitude through connection to neutral Nirguṇa Brahman (NB ~ PreBB_QVF), eliminating the traditional dichotomy between limited appearance and unlimited reality. The localized DA_ADS_SB manifests from and returns to eternal, ubiquitous (global, omnipresent), neutral NB.

2. Systematic Resolution of Classical Commentarial Challenges: The framework addresses specific philosophical difficulties faced by each traditional interpreter - Śaṅkarācārya's avidyā problem, Rāmānujācārya's ontological hierarchy tensions, Śivānanda's integration inconsistencies, Chaitanya's achintya paradox, Kapila's dualistic interaction problems, and Buddha's continuity-without-self challenges (Śaṅkarācārya, 788-820; Rāmānujācārya, 1017-1137; Śivānanda, 1887-1963; Chaitanya Mahāprabhu, 1486-1534; Kapila, 700-501 BCE; Buddha, 563-483 BCE). These centuries-old difficulties find coherent resolution through dual-aspect state dynamics and information-pattern conservation principles.

3. Scientific Validation of Ancient Spiritual Insights: Contemporary neuroscience and quantum field theory provide empirical grounding for traditional Vedāntic understanding of consciousness-matter relationships (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b). The framework demonstrates that ancient insights, when properly interpreted through the DPV~ICRDAM methodology, offer profound contributions to understanding consciousness, neural correlates, and quantum field manifestations rather than representing pre-scientific speculation requiring replacement.

4. Dual-Aspect State Structure and Consciousness Integration: The individual soul constitutes a Dual-Aspect State (DAS) with Conscious Subjective Experience (CSE) as subjective aspect and Neural-Physical Activity/Basis (NPA/NPB) as inseparable, complementary, and reflective non-subjective aspect (Vimal, 2025a, §4). This conceptualization resolves the classical mind-matter problem by establishing consciousness and neural activity as complementary aspects of unified reality rather than separate substances requiring interaction.

5. Information-Pattern Conservation and Transformation Dynamics: The framework establishes that continuity through birth, life, death, and potential liberation occurs through information-pattern conservation rather than substance preservation or annihilation (Vimal, 2025a, 2025v17). The ADS represents specific information patterns within the cosmic field that maintain identity through transformations while enabling genuine development and ultimate return to the neutral source.

6. Heptagonal Cyclic Cosmology and Temporal Integration: The manifestation and return cycles of individual souls are integrated within Heptagonal Cyclic Cosmology (HCC), where cosmic evolution proceeds through systematic phase transitions from neutral NB-phase through dual-aspect SB-phases and potential return to unmanifested source (Vimal, 2025b.Section 4.2.8).[i] This temporal framework provides scientific grounding for traditional concepts of cosmic cycles and individual spiritual evolution.

7. Methodological Synthesis of Contemplative and Empirical Investigation: The DPV~ICRDAM approach demonstrates successful integration of first-person contemplative methodology with third-person empirical observation (Vimal, 2025a, 2025v17). This methodological innovation addresses the limitation of purely textual-philosophical analysis by incorporating direct experiential investigation validated through contemporary neuroscience and consciousness research.

8. Universal Applicability beyond Sectarian Limitations: The neutral source foundation (NB ~ PreBB_QVF) transcends sectarian theological commitments while honoring the essential insights of diverse spiritual traditions (Vimal, 2023, 2025a, 2025v17). The framework's universal principles enable dialogue between Advaitic, Viśiṣṭādvaitic, Gauḍīya, Sāṅkhyan, Buddhist, and contemporary scientific perspectives without requiring abandonment of their distinctive contributions.

9. Practical Applications in Contemporary Research: The implications extend beyond academic philosophy to concrete applications in consciousness studies, neuroscience research, quantum field theory, and contemplative practice (Vimal, 2024b, 2025a, 2025v17). The framework provides operational definitions and testable hypotheses for investigating consciousness-matter relationships through integrated methodologies combining contemplative training with empirical measurement.

10. Resolution of Liberation and Ethical Integration: The framework addresses the relationship between individual transformation and social responsibility by proposing that liberation (mokṣa) occurs through information-pattern transformation aligned with democratic ethical norms (Vimal, 2025a, 2025v17). This integration of personal realization with collective well-being provides practical guidance for spiritual development within contemporary social contexts.

11. Paradigmatic Validation for Integrated Understanding: The success of the DPV~ICRDAM approach in resolving the classical soul-size paradox validates the broader methodology for addressing fundamental questions about consciousness, reality, and human potential (Vimal, 2025a, 2025b, 2025v17). This establishes a replicable framework for systematic integration of spiritual wisdom and scientific knowledge across multiple philosophical and empirical domains.

12. Revolutionary Advancement in Human Understanding: This comprehensive synthesis represents unprecedented advancement in bridging spirituality and science by demonstrating that ancient wisdom traditions contain continued relevance for addressing contemporary challenges in consciousness research and human development (Vimal, 2023, 2024a, 2024b, 2025a, 2025b, 2025v17). The framework opens new trajectories for integrated investigation that promises to revolutionize both spiritual practice and scientific inquiry, establishing foundations for humanity's continued evolution toward comprehensive understanding that serves both empirical knowledge and transformative realization.

The ultimate significance of this analysis transcends resolution of ancient philosophical puzzles to establish methodological foundations for humanity's next phase of consciousness evolution, where rigorous scientific investigation and profound spiritual realization converge in service of comprehensive understanding and authentic human flourishing.

Brahma Sūtra 2.3.19-32 (BS235-248): Utkrantigatyadhikaranam (उत्क्रान्तिगत्यधिकरणम्) The size of the individual soul: A Synthesis of (A) Interpretations by (1) Bādarāyaṇa (Vyāsa) (Brahma Sūtra Vedānta), (2) Śankarācārya (Advaita), (3) Rāmānujācārya (Cit-Acit Viśiṣṭādvaita), (4) Śivānanda (Advaita, Brahma Sūtra Vedānta, and Vijñāna Vedānta), (5) Chaitanya Mahāprabhu (Gauḍīya Vedānta a.k.a. Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila (Sankhya), (7) Buddha (Buddhism), and (8) DPV~ICRDAM, (B) Challenges, and (C) Resolutions

(1) (Bādarāyaṇa/Vyāsa, 400BCE-200CE/400-450); (2) (Śaṅkarācārya, 788-820/1904); (3) (Rāmānujāchārya, 1017–1137/1904); (4) (Śivānanda, 1887-1963/2002); (5) Chaitanya Mahāprabhu, 1486-1534) & (Prabhupāda, 1972); (6) Kapila (कपिल) (700-501 BCE); (7) Siddhārtha Gautama, the Buddha (563-483 or 480-400 BCE); and (8) (Vimal, 2023, 2024a, 2024b, 2025a, 2025b))

1. Brahma Sūtra 2.3.19-32 (BS235-248)

Adhyāya/Chapter 2: Avirodha Adhyāya (अविरोध अध्याय)

Pāda/Section 3: Viyoga (वियोग) Separation

Adhikaraṇa (अधिकरण)/Topic 13 (Sūtras 2.3.19-32 (BS235-248))

Utkrantigatyadhikaranam (उत्क्रान्तिगत्यधिकरणम्) The size of the individual soul.

[1] Brahma Sūtra 2.3.19 (BS235): Utkrantigatyagatinam (उत्क्रान्तिगत्यागतीनाम्) On account of the scriptural declarations) of (the soul's) passing out, going, and returning (the soul is not infinite in size; it is of atomic size).

Utkranti: passing out, coming out; Gati: going; Agatinam: returning.

2. Overarching Synthesized Abstract: <A Unified Scientific-Spiritual Interpretation of BS235-248 through DPV~ICRDAM: The size of the individual soul>

Bridging the Mind-Matter Divide: A Unified Scientific-Spiritual Interpretation, Challenges, and Resolutions of Brahma Sūtras 2.3.19-32 (BS235-248)

This groundbreaking analysis revolutionizes the understanding of Brahma Sūtras 2.3.19-32 (BS235-248) concerning the individual soul's size through comprehensive examination of eight major philosophical traditions and their systematic resolution via the innovative DPV~ICRDAM framework (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b). The investigation demonstrates that centuries-old philosophical contradictions regarding atomic versus infinite soul-nature represent incomplete understanding of cosmic evolutionary processes rather than genuine ontological paradoxes.

Through rigorous analysis of interpretations by Bādarāyaṇa (400 BCE-200 CE), Śaṅkarācārya (788-820), Rāmānujācārya (1017-1137), Śivānanda (1887-1963), Chaitanya Mahāprabhu (1486-1534), Kapila (7th-6th century BCE), Buddha (563-483 BCE), and the contemporary DPV~ICRDAM synthesis, we establish that the Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-Aspect Monism paradigm provides definitive resolutions to fundamental challenges that have persisted across millennia of scholarly debate (Vimal, 2025a).

The framework's revolutionary contribution lies in demonstrating that the individual soul's apparent atomicity within Saguṇa Brahman (SB ~ DA_PPU) and its infinite essence within Nirguṇa Brahman (NB ~ PreBB_QVF) represent complementary phases of cosmic evolution through Heptagonal Cyclic Cosmology rather than contradictory metaphysical claims (Vimal, 2025b,§4.2.8)[i].

This synthesis establishes scientifically grounded foundations for ancient spiritual insights while preserving their transformative potential, creating unprecedented opportunities for integrated consciousness research that transcends traditional spirituality-science dichotomies.

The analysis reveals that the Active Dynamic Self (ADS) functions as an entity with a Dual-Aspect State (DAS) containing Conscious Subjective Experience (CSE) as subjective aspect and Neural-Physical Activity/Basis (NPA/NPB) as inseparable non-subjective aspect, thereby resolving the classical paradox through information-pattern conservation principles that honor both empirical observation and transcendent realization (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b). The implications extend beyond academic philosophy to practical applications in neuroscience, quantum field theory, and contemplative practice, establishing the DPV~ICRDAM framework as a paradigm-shifting methodology capable of addressing fundamental questions about consciousness, reality, and human potential that have challenged humanity's greatest thinkers throughout history.

3. Swāmi Śivānanda

The following information is adapted from (Swāmi Śivānanda, 2002) with minor modifications in red font texts in square brackets [ ] for the purpose of bridging spirituality and science through DPV~ICRDAM, “

CHAPTER TWO: AVIRODHA ADHYAYA

Utkrantigatyadhikaranam: Topic 13 (Sutras 19-32)

१३ उत्क्रान्तिगत्यधिकरणम् । सू. १९-३२.

The size of the individual soul.

1. BS235

उत्क्रान्तिगत्यागतीनाम् । ब्रह्मसूत्र २,३.१९ ।

Utkrantigatyagatinam II.3.19 (235)

(On account of the scriptural declarations) of (the soul's) passing out, going, and returning (the soul is not infinite in size; it is of atomic size).

Utkranti: passing out, coming out; Gati: going; Agatinam: returning.

The discussion on the character of the individual soul is continued.

From this up to Sutra 32 the question of the size of the soul, whether it is atomic, medium-sized or infinite is discussed. The first ten Sutras (19-28) state the arguments for the view that the individual soul is Anu (atomic). The next four Sutras give the reply.

Svetasvatara Upanishad declares "He is the one God, all-pervading" (VI.11). Mundaka Sruti says, "This Atman is atomic" (III.1.9). The two texts contradict each other and we have to arrive at a decision on the point.

It has been shown above that the soul is not a product and that eternal intelligence constitutes its nature. Therefore it follows that it is identical with the Supreme Brahman. The infinity of the Supreme Brahman is expressly declared in the Srutis. What need then is there of a discussion of the size of the soul? True, we reply. But Sruti texts which speak of the soul's passing out from the body (Utkranti), going (Gati) and returning (Agati), establish the prima facie view that the soul is of limited size. Further, the Sruti clearly declares in some places that the soul is of atomic size. The present discussion is therefore begun in order to clear this doubt.

The opponent or Purvapakshin [Q1. Do you mean that the major opponent is a Sankhyan?] holds that the soul must be of limited atomic size owing to its being said to pass out, go and return. Its passing out is mentioned in Kaushitaki Upanishad (III.3), "And when he passes out of this body he passes out together with all these." Its going is said in Kaushitaki Upanishad (I.2), "All who depart from this world go to the moon." [Q2. Is it the same earth’s moon we all know that is orbiting around planet earth?] Its returning is seen in Brihadaranyaka Upanishad (IV.4.6), "From that world he returns again to this world of action." [Q3. Does it mean returning from the earth’s moon?] From these statements as to the soul's passing out from the body, going to heaven, etc., and returning from there to this world, it follows that it is of limited size. Because motion is not possible in the case of an all-pervading being. If the soul is infinite, how can it rise, or go or come? Therefore the soul is atomic.

2. BS236

स्वात्मना चोत्तरयोः । ब्रह्मसूत्र २,३.२० ।

vatmana chottarayoh II.3.20 (236)

And on account of the latter two (i.e., going and returning) being connected with their soul (i.e., agent), (the soul is of atomic size).

Svatmana: (being connected) directly with the agent, the soul; Cha: and, only, also; Uttarayoh: of the latter two, namely, of Gati and Agati, of the going away and coming back, as stated in the previous Sutra.

An argument in support of Sutra 19 is given in this Sutra.

Even if it can be said that 'passing out' means only disconnection with the body, how can they who say that the soul is infinite explain its going to the moon or returning from there?

Even if the soul is infinite still it can be spoken of as passing out, out of the body, if by that term is meant ceasing to be the ruler of the body, in consequence of the results of its former actions having become exhausted, just as somebody, when ceasing to be the ruler of a village may be said to 'go out'. The passing away from the body may mean only cessation of the exercise of a definite function just as in the case of a man no longer retained in office.

But the two latter activities viz., going to the moon, returning from there to the world, are impossible for an all-pervading soul.

Hence the soul is atomic in size.

3. BS237

नाणुरतच्छ्रुतेरिति चेन्नेतराधिकारात् ।ब्रह्मसूत्र २,३.२१।

Nanuratacchruteriti chet, na, itaradhikarat II.3.21 (237)

If it be said that (the soul is) not atomic, as the scriptures state it to be otherwise, (i.e., all-pervading), (we say) not so, because (the one) other than the individual soul (i.e., the Supreme Brahman or the Highest Self) is the subject matter (of those passages).

Na: not; Anu: minute, atomic; Atat: not that, otherwise, namely opposite of Anu; Sruteh: as it is stated in Sruti, because of a Sruti or scriptural text; Iti: thus; Chet: if; Na: not; Itara: other than the individual soul, i.e., the Supreme Self; Adhikarat: because of the context or topic, from the subject matter of the portion in the Chapter.

An objection to Sutra 19 is raised and refuted.

The Sutra consists of an objection and its answer. The objection-portion is "Nanuratacchruteriti chet" and the answer- portion is "Na itaradhikarat."

The passages which describe the soul and infinite apply only to Supreme Brahman and not to the individual soul.

Sruti passages like "He is the one God, who is hidden in all beings, all-pervading, etc." (Svet. Up. VI.11), "He is that great unborn Self who consists of knowledge, is surrounded by the Pranas, the ether within the heart. (Bri. Up. IV.4.22), "Like the ether He is Omnipresent, eternal," "Truth, Knowledge, Infinite is Brahman" (Tait. Up. II.1) – refer not to the Jiva or the individual soul with its limitations, but to the Supreme Brahman or the Highest Self, who is other than the individual soul, and forms the chief subject matter of all the Vedanta texts, because Brahman is the one thing that is to be known or realised intuitively and is therefore propounded by all the Vedanta passages.

[Q4. In DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~ (equivalent to) science-based Inseparable-Complementary-Reflective Dual-Aspect Monism), jīvātman/soul/ADS (active dynamic self) has attributes and hence is a “part” of “whole” (cosmic) Saguna Brahman (SB). A state of ADS (jīvātman, soul, ātman) is a conscious dual-aspect (DA) state (DAS) with individual consciousness (ADS_SB_IC) as a subjective (s) aspect and 1-1 correlated neural-physical activity/basis (NPA/NPB) as the inseparable, complementary, and reflective non-subjective (ns) aspect. The DA_ADS_SB manifests from and returns to neutral Nirguna Brahman (NB ~ PreBB_QVF) as a neutral ātman_information_pattern, which merges with neutral NB and transforms from a localized DA_ADS_SB to omnipresent (unbiquitous) neutral NB, which is eternal, nonlocal, all-pervading field latent (subtle, hidden, unmanifested, undifferentiated, potential) form in all beings. Neutral NB is consistent with Neutral Monism. It, scientifically, addresses the paradox of atomic DA_ADS_SB vs. infinite NB in Brahma Sūtra 2.3.19-32 (BS235-248).

The DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~ (equivalent to) science-based Inseparable-Complementary-Reflective Dual-Aspect Monism) uses the Heptagonal Cyclic Cosmology (HCC) (Vimal, 2025b, Section 4.2.8)[ii]. NB (Nirguna Brahman) is consistent with NM (Neutral Monism). Neutral NB ~ Neutral PreBB_QVF (S1 and S7 of HCC). Neutral is defined using the neti-neti principle of Advaita Vedanta: neither explicitly attributeless nor explicitly attribute-laden; neither explicitly mental nor explicitly physical, etc. In other words, the DPV~ICRDAM postulates that the state of NB has a latent (subtle, hidden, unmanifested, undifferentiated, potential) subjective (s) and inseparable, complementary, and reflective non-subjective (ns) aspect. There is a symmetry breaking and phase transition from <neutral NB~PreBB_QVF>-phase to <dual-aspect (DA) Saguna Brahman (DA_SB) ~ DA unified field (DA_UF)>-phase because of the temperature drop from BB to pre-Planck epoch. Then, further symmetry breaking of DA_UF to DA four fields (gravitational, EM, weak, and strong fields), followed by the usual evolution of our DA psychophysical universe (DA_PPU). In other words, DA_SB ~ DA_PPU (S2-S6) of HCC. The state S4 of HCC is Lambda CDM, which has enough evidence and is accepted by most physicists. DA_SB manifests from and returns to neutral NB as information patterns, including active dynamic self (ADS, jivatman, atman, anatman, soul, etc) as ADS_information_pattern. Therefore, "death" (in the sense of annihilation) is a misleading term; it represents only a transformation in which both energy and information are conserved.]

4. BS238

स्वशब्दोन्मानाभ्यां च । ब्रह्मसूत्र २,३.२२ ।

Svasabdonmanabhyam cha II.3.22 (238)

And on account of direct statements (of the Sruti texts as to the atomic size) and infinitesimal measure (the soul is atomic).

Svasabdonmanabhyam: from direct statements (of Sruti texts) and infinitesimal measure; Cha: and. (Svasabda: the word itself; the word directly denoting 'minute'; Unmanabhyam: on account of the measure of comparison; Ut: subtle; Mana: measure, hence subtle division; hence smaller even than the small. Svasabdonmanabhyam: as these are the words directly denoting 'minute' and to expression denoting smaller than the small as measured by division.)

The argument in support of Sutra 19 is continued.

The soul must be atomic because the Sruti expressly says so and calls him infinitely small.

Mundaka Sruti declares, "This Atma is atomic" (III.1.9). Svetasvatara Upanishad says, "The individual is of the size of the hundredth part of a part, which itself is one hundredth part of the point of a hair" (V.9); "That lower one also is seen small even like the point of a goad"[iii]

Therefore the soul is atomic in size.

But an objection may here be raised. If the soul is of atomic size, it will occupy a point of the body only. Then the sensation which extends over the whole body would appear contrary to reason. And yet it is a matter of experience that those who take bath in the Ganga experience the sensation of cold all over their whole bodies. In summer people feel hot all over the body. The following Sutra gives a suitable answer to the objection.

5. BS239

अविरोधश्चन्दनवत् । ब्रह्मसूत्र २,३.२३ ।

Avirodhaschandanavat II.3.23 (239)

There is no contradiction as in the case of sandal paste.

Avirodhah: non-conflict, no contradiction, no incongruity, it is not incongruous; Chandanavat: like the sandal paste.

The argument in support of Sutra 19 is continued.

Just as one drop of sandal-wood paste, smeared on one part of the body makes the whole body thrill with joy, so also the individual soul, though naturally minute, manifests itself throughout the whole body and experiences all the sensations of pleasure and pain. Though the soul is atomic it may experience pleasure and pain extending over the whole body. Though the soul is atomic still it is possible that it pervades the entire body, just as a drop of sandal paste although in actual contact with one particular spot of the body only pervades, i.e., causes refreshing sensation all over the body.

As the soul is connected with the skin which is the seat of feeling, the assumption that the soul's sensations should extend over the whole body is not contrary to reason because the connection of the soul and the skin abides in the entire skin and the skin extends over the entire body.

6. BS240

अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृदि हि । ब्रह्मसूत्र २,३.२४ ।

Avasthitivaiseshyaditi chenna, adhyupagamaddhridi hi II.3.24 (240)

If it be said (that the two cases are not parallel), on account of the specialisation of abode (present in the case of the sandal-ointment, absent in the case of the soul), we deny that, on account of the acknowledgement (by scripture, of a special place of the soul), viz., within the heart.

Avasthiti: existence, residence, abode; Vaiseshyat: because of the speciality, on account of specialisation; Iti: thus, this; Chet: if (if it be argued); Na: not (so), no, the argument cannot stand; Adhyupagamat: on account of the admission, or acknowledgment; Hridi: in the heart; Hi: indeed.

An objection to Sutra 23 is raised and refuted by the opponent or Purvapakshin.

The Sutra consists of two parts namely, an objection, and its reply. The objection-portion is: 'Avasthitivaiseshyaditi chet', and the reply portion is: 'Nabhyupagamaddhridi hi'.

The Purvapakshin or the objector raises an objection against his own view. The argumentation relied upon in the last Sutra is not admissible, because the two cases compared are not parallel. The similarity is not exact. The analogy is faulty or inappropriate. In the case of the sandal paste, it occupies a particular point of the body and refreshes the entire body. But in the case of the soul it does not exist in any particular locality but is percipient of all sensations throughout the entire body. We do not know that it has a particular abode or special seat. When there is no special seat, for the soul, we cannot infer that it must have a particular abode in the body like the sandal paste and therefore be atomic. Because, even an all-pervading soul like ether, or a soul pervading the entire body like the skin may produce the same result.

We cannot reason like this: the soul is atomic because it causes effects extending over the entire body like a drop of sandal ointment, because that reasoning would apply to the sense of touch, the skin also, which we know not to be of atomic size. Therefore it is not easy to decide the size of the soul when there is no positive proof.

The opponent refutes the above objection by quoting such Sruti texts as: "The soul abides within the heart" (Pras. Up. III.6), "The self is in the heart" (Chh. Up. VIII.3.3), "The Self abides in the heart" (Bri. Up. IV.3.7), "Who is that self? He who is within the heart, surrounded by the Pranas, the person of light, consisting of knowledge," expressly declare that the soul has a special abode or particular seat in the body, viz., the heart [Q5: Is it related to Daharākāśa[iv]?]. Therefore it is atomic.

The analogy is not faulty. It is quite appropriate. The two cases are parallel. Hence the argumentation resorted to in Sutra 23 is not objectionable.

7. BS241

गुणाद्वा लोकवत् । ब्रह्मसूत्र २,३.२५ ।

Gunadva alokavat II.3.25 (241)

Or on account of (its) quality (viz., intelligence), as in cases of ordinary experience (such as in the case of a lamp by its light).

Gunat: on account of its quality (of intelligence); Va: or (a further example is given); Alokavat: like a light. (Or Lokavat: as in the world, as in cases of ordinary experience).

The argument in support of Sutra 23 is continued.

Or it is like a small light which, by its own virtue, illuminates the whole house. The soul, though atomic and occupies a particular portion of the body, may pervade the whole body by its quality of intelligence as the flame pervades the whole room by its rays and thus experiences pleasure and pain throughout the whole body.

A further example is given by way of comparison to show how an atomic soul can have experience throughout the entire body.

[Q6: Is ADS (soul) an entity or a process? In neuroscience, there are only activities (aka processes) in a neural network (NN). Underlying activities (processes) are innumerable entities, such as ions, electrons, etc, with their DAS-DAS interactions. In DPV-ICRDAM, a state of ADS is a dual-aspect state (DAS) with conscious subjective experience (CSE) of ADS, i.e., self-consciousness as a subjective (s) aspect and CSMS-NN (cortical and subcortical midline structures neural network) neural-physical activities (NPA) as an inseparable, complementary, and reflective nonsubjective (ns) aspect. The ADS-related CSMS-NN is connected to other NNs, such as CSEs of stimuli through DAS-DAS interaction, DASffÄDASfb, NN related to intelligence, and all other NNs. In other words, it is all interactions between DAS-DAS of many entities. Who experiences? We can metaphorically say that it is the ADS. But what is ADS? It is a process that involves many entities. The feeling of ADS, “I” emerges from these processes and has patterns of information if its all necessary condtions are satisfied.[v] Explain soul/ADS as entiy from Vedanta sutras and DA_ADS from ICRDAM-based neuroscience and compare them both what are common and what are the differences and how to reconcile the differences?]

8. BS242

व्यतिरेको गन्धवत् । ब्रह्मसूत्र २,३.२६ ।

Vyatieko gandhavat II.3.26 (242)

The extension (of the quality of intelligence) beyond (the soul in which it inheres) is like the odour (which extends beyond the fragrant object).

Vyatirekah: expansion, extension beyond (the object i.e., soul); Gandhavat: like the odour.

Sutra 23 is further elucidated by this Sutra.

Just as the sweet fragrance of flowers extends beyond them and diffuses throughout a larger space, so also the intelligence of the soul, which is atomic, extends beyond the soul and pervades the entire body.

If it be said that even the analogy in the above Sutra is not appropriate, because a quality cannot be apart from the substance, and hence the light of a lamp is only the lamp in its tenuous form, the analogy of perfume will apply. Just as though a flower is far away its scent is felt around, so though the soul is atomic its cognition of the entire body is possible. This analogy cannot be objected on the ground that even the fragrance of a flower is only the subtle particles of the flower, because our experience is that we feel the fragrance and not any particles.

9. BS243

तथा च दर्शयति । ब्रह्मसूत्र २,३.२७ ।

Tatha cha darsayati II.3.27 (243)

Thus also, (the Sruti) shows or declares.

Tatha: thus, in the same way; Cha: also; Darsayati: (the Sruti) declares.

The Sruti also, after having signified the soul's abiding in the heart and its atomic size, declares by means of such passages as "Upto the hairs, upto the tips of the nails" (Kau. Up. IV.20, Bri. Up. I.4.7), that the soul pervades the whole body by means of intelligence, which is its quality.

10. BS244

पृथगुपदेशात् । ब्रह्मसूत्र २,३.२८ ।

Prithagupadesat II.3.28 (244)

On account of the separate teaching (of the Sruti) (that the soul pervades the body on account of its quality of intelligence).

Prithak: separate, different; Upadesat: because of teaching or statement.

This Sutra is a defence in favour of the preceding Sutra where intelligence is used as an attribute of the individual soul and so separate from it.

A further argument is given here to establish the proposition of the previous Sutra. Kaushitaki Upanishad declares "Having by Prajna, (intelligence, knowledge,) taken possession of the body" (III.6). This indicates that intelligence is different from the soul being related as instrument and agent and the soul pervades the entire body with this quality of intelligence.

Again the text "Thou the intelligent person having through the intelligence of the senses absorbed within himself all intelligence" (Bri. Up. II.1.17) shows intelligence to be different from the agent, i.e., the Jiva or the individual soul and so likewise confirms our views.

Though there is no fundamental difference between the individual soul and his intelligence, they are different in the sense that intelligence is the attribute of the individual soul which is the substance. The individual soul is the possessor of that attribute, because the Sruti states a difference between the two.

[Q7. What are the real meanings of “substance” (or entity such as soul, active dynamic self (ADS), atman, anatman, jivatman, individual soul, etc) and “attribute” (such as intellect/intelligence/buddhi has limited size)?

Let us look at them closely. Soul (with attributes such as intelligence) is manifested (derived) [as a "part" of "whole" (cosmic) dual-aspect (DA) Saguna Brahman (DA_SB) ~ DA_PPU (psychophysical universe)] from the neutral source NB (Nirguna Brahman) ~ PreBB_QVF (Pre-Big Bang Quantum Vacuum Field), through symmetry breaking and phase transition. NB has only patterns of information in latent (subtle, hidden, unmanifested, undifferentiated, potential) form, unmanifested, undifferentiated, and neutral (neither explicitly attributeless nor explicitly attribute-laden), i.e., a state of NB is a dual aspect (DA) state (DAS) with a subjective (s) aspect and an inseparable, complementary, and reflective non-subjective (ns) aspect in latent (implicit, subtle, hidden, unmanifested, undifferentiated, potential) form. Explain both (soul as substance and intelligence and size as attributes) from the points of view of spirituality and ICRDAM~DPV (science-based Inseparable-Complementary-Reflective Dual-Aspect Monism equivalent to spirituality-based Dvi-Pakṣādvaita Vedānta). If the soul (ADS, atman, jivatman, anatman, etc) is an entity (substance), then it should have properties such as intelligence, size, mass, position, etc.

For example, an electron is a particle (a mode of excitation) as an entity in its electric field, which is also an entity. Electron has attributes such as mass, charge, and spin.

What is the size of an electron? In standard physics, the electron has no size in the traditional sense; it is treated as an elementary, point-like particle. The value 2.8179×10⁻¹⁵m is a calculated theoretical radius, not a physical boundary. Experimentally, the electron's size is undetectably small. ]

11. BS245

तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत् । ब्रह्मसूत्र २,३.२९ ।

Tadgunasaratvat tu tadvyapadesah prajnavat II.3.29 (245)

But that declaration (as to the atomic size of the soul) is on account of its having for its essence the qualities of that (viz., the Buddhi), as in the case of the intelligent Lord (Saguna Brahman).

Tadgunasaratvat: on account of its possessing for its essence the qualities of that (viz., the Buddhi); Tu: but; Tadvyapadesah: that declaration (as to its atomic size); Prajnavat: as in the case of the Intelligent Lord.

The discussion on the true character of the individual soul, commenced in Sutra 16 is continued.

The word 'tu' (but), refutes all that has been said in Sutras 19-28 and decides that the soul is all-pervading.

The next four Sutras are the Siddhanta Sutras which lay down the correct doctrine.

The soul is not of atomic size as the Sruti does not declare it to have had an origin. The scripture declares that the Supreme Brahman entered the universe as the individual soul and that the individual soul is identical with Brahman, and that the individual soul is nothing else but the Supreme Brahman. If the soul is the Supreme Brahman, it must be of the same extent as Brahman. The scripture states Brahman to be all-pervading. Therefore the soul also is all-pervading.

Your [Q1: Sankhyan?] argument is that though the soul is Anu, it can cognise all that goes on in the body because of its contact with the skin. But that argument is untenable because when a thorn pricks we feel pain only in the pricked spot. Moreover, your analogy of the lamp and its light and of the flower and its fragrance has no real applicability, because a Guna (quality) can never be apart from the substance (Guna). The light and the perfume are only subtle portions of the flame and the flower. Further, as Chaitanya is the nature or Svarupa of the soul, the soul also must be of the size of the body if there is cognition of the whole body. This latter doctrine has been already refuted. Therefore the soul must be infinite.

The Jiva is declared to be atomic by reason of its identification with the Buddhi.

According to the extent of intellect, the size of the individual soul has been fixed. It is imagined that the soul is connected with the Buddhi or intellect and bound. Passing out, going and coming are qualities of the intellect and are superimposed on the Jiva or the individual soul. The soul is considered to be atomic on account of the limitation of the intellect. That the non-transmigrating eternally free Atman, which neither acts nor enjoys is declared to be of the same size as the Buddhi is due only to its having the qualities of the Buddhi (intellect) for its essence, viz., as long as it is in fictitious connection with the Buddhi. It is similar to imagining the all-pervading Lord as limited for the sake of Upasana or worship.

Svetasvatara Upanishad (V.9) says, "That living soul is to be known as part of the hundredth part of the point of a hair divided a hundred times and yet it is to be infinite." This Sruti text at first states the soul to be atomic and then teaches it to be infinite. This is appropriate only if the atomicity of the soul is metaphorical and its infinity is real, because both statements cannot be taken in their primary sense at the same time. The infinity certainly cannot be understood in a metaphorical sense, as all the Upanishads aim at showing that Brahman constitutes the Self of the soul.

The other passage (Svet. Up. V.8) which treats of the measure of the soul "The lower one endowed with the quality of mind and the quality of the body, is seen small even like the point of a goad" teaches the soul's small size to depend on its connection with the qualities of the Buddhi, not upon its own Self.

Mundaka Upanishad declares, "That small (Anu) Self is to be known by thought" (III.1.9). This Upanishad does not teach that the soul is of atomic size, as the subject of the chapter is Brahman in so far as not to be fathomed by the eye, etc., but to be realised by the light of knowledge. Further, the soul cannot be of atomic size in the primary sense of the word.

Therefore the statement about Anutva (smallness, subtlety) has to be understood as referring either to the difficulty of knowing the soul, or else to its limiting adjuncts.

The Buddhi abides in the heart [Q8. Per neuroscience, buddhi/intellect has neural-physical basis in brain such as Intelligence_NPB: Lateral prefrontal cortex (LPFC), PFC, Posterior Parietal Cortex (PPC), Cerebello-parietal component (CPC);[vi] so how can it be in heart?]. So it is said that the soul abides in the heart. Really the soul is all-pervading.

As the soul is involved in the Samsara and as it has for its essence the qualities of its limiting adjunct viz., Buddhi, it is spoken of as minute.

12. BS246

यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् ॥३०॥

Yavadatmabhavitvacca na doshastaddarsanat II.3.30 (246)

Yavat: so long as; Atmabhavitvat: as the soul (in its relative aspect) exists; Cha: also, and; Na doshah: there is no defect or fault; Taddarsanat: because it is so seen (in the scriptures), as Sruti also shows that.

An additional reason is given in support of Sutra 29 [BS245].

The Purvapakshin or the opponent raises an objection. Very well, let us then assume that the transmigratory condition of the soul is due to the qualities of the intellect forming its essence. It will follow from this that, as the conjunction of the intellect and soul which are different entities must necessarily come to an end, the soul when disjoined from the intellect will either cease to exist altogether or at least cease to be a Samsarin (individual soul).

To this objection this Sutra gives a reply. There can be no such defect in the argument of the previous Sutra, because this connection with the Buddhi (intellect) lasts so long as the soul's state of Samsara is not brought to an end by means of perfect knowledge. As long as the soul's connection with the Buddhi, its limiting adjunct lasts, so long the individual soul remains individual soul, involved in transmigratory existence.

There is no Jiva or individual soul without identification with intellect. The connection of the soul with the intellect will cease only by right knowledge. The scripture declares "I know that Person of sunlike lustre beyond darkness. A man who knows Him passes over death, there is no other path to go (Svet. Up. III.8).

How is it known that the soul is connected with the Buddhi as long as it exists? We reply, because that is seen, viz., in scripture. It is known from the Srutis that this connection is not severed even at death. The scripture declares, "He who is within the heart, consisting of knowledge, surrounded by Pranas, the person of light, he remaining the same wanders along the two worlds as if thinking, as if moving" (Bri. Up. IV.3.7). Here the term "consisting of knowledge" means 'consisting of Buddhi'. The passage "He remaining in the same wanders along the two worlds" declares that the Self, even when going to another world, is not separated from the Buddhi etc. The term "as if thinking," "as if moving" mean that the individual soul does not think and move on its own account, but only through its association with the Buddhi. The individual soul thinks as it were, and moves as it were, because the intellect to which it is joined really moves and thinks.

The connection of the individual soul with the intellect, its limiting adjunct, depends on wrong knowledge. Wrong knowledge (Mithyajnana) cannot cease except through perfect knowledge. Therefore, as long as there does not arise the realisation of Brahman or Brahmajnana, so long the connection of the soul with the intellect and its other limiting adjuncts does not come to an end.

13. BS247

पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात् ॥३१॥

Pumstvadivat tvasya sato'bhivyaktiyogat II.3.31 (247)

On account of the appropriateness of the manifestation of that (connection) which exists (potentially) like virile power, etc.

Pumstvadivat: like the virile power etc.; Tu: verily, but; Asya: its, i.e., of the connection with the intellect; Satah: existing; Abhivyaktiyogat: on account of the manifestation being possible, because of appropriateness of the manifestation.

A proof is now given in support of Sutra 29 [BS245] by showing the perpetual connection between the individual soul and the intellect. The word 'tu' (but), is used in order to set aside the objection raised above.

An objection is raised that in Sushupti or deep sleep and Pralaya there can be no connection with the intellect, as the scripture declares, "Then he becomes united with the True; he is gone to his own" (Chh. Up. VI.8.1). How then can it be said that the connection with the intellect lasts so long as the individual soul exists?

The Sutra refutes it and says that this connection exists in a subtle or potential form even in deep sleep. Had it not been for this, it could not have become manifest in the waking state. Such connection is clear from the appropriateness of such connection becoming manifest during creation, after dissolution and during the waking state after sleep, as in the case of virility [strength] dormant in boyhood and manifest in manhood.

The connection of the soul with the intellect exists potentially during deep sleep and the period of dissolution and again becomes manifest at the time of waking and the time of creation.

Virile power becomes manifest in manhood only if it exists in a fine or potential state in the body. Hence this connection with the intellect lasts so long as the soul exists in its Samsara-state.

14. BS248

नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ॥३२॥

Nityopalabdhyanupalabdhiprasango 'nyataraniyamo va'nyatha II.3.32 (248)

Otherwise (if no intellect existed) there would result either constant perception or constant non-perception, or else a limitation of either of the two (i.e., of the soul or of the senses).

Nityopalabdhyanupalabdhiprasangat: there would result perpetual perception or non-perception; Anyatara: otherwise, either of the two; Niyamah: restrictive rule; Va: or; Anyatha: otherwise. (Upalabdhi: perception, consciousness; Anupalabdhi: non-perception, non-consciousness.)

The internal organ (Antahkarana) which constitutes the limiting adjunct of the soul is called in different places by different names such as Manas (mind), Buddhi (intellect), Vijnana (knowledge), and Chitta (thought) etc. When it is in a state of doubt it is called Manas; when it is in a state of determination it is called Buddhi. Now we must necessarily acknowledge the existence of such an internal organ, because otherwise there would result either perpetual perception or perpetual non-perception. There would be perpetual perception whenever there is a conjunction of the soul, and senses and the objects of senses, the three together forming the instruments of perception. Or else, if on the conjunction of the three causes the effect did not follow, there would be perpetual non-perception. But neither of these two alternatives is actually observed.

Or else we will have to accept the limitation of the power either of the soul or of the senses. But the limiting of power is not possible, as the Atman is changeless. It cannot be said that the power of the senses which is not obstructed either in the previous moment or in the subsequent moment is limited in the middle.

Therefore we have to acknowledge the existence of an internal organ (Antahkarana) through whose connection and disconnection perception and non-perception take place. The scripture declares, "My mind was elsewhere, I did not see, my mind was elsewhere, I did not hear; for a man sees with his mind and hears with the mind" (Bri. Up. I.5.3). The scripture further shows that desire, representation, doubt, faith, want of faith, memory, forgetfulness, shame, reflection, fear, all this is mind.

Therefore there exists an internal organ, the Antahkarana, and the connection of the soul with the internal organ causes the Atman to appear as the individual soul or as the soul its Samsara state as explained in Sutra 29. The explanation given in Sutra 29 is therefore an appropriate one.

[Q10: Does this mean that if there is no internal organ (Antahkarana: Manas (mind), Buddhi (intellect), Vijnana (knowledge), and Chitta (thought) etc.), Atman = NB will not manifest into individual_SB to experience, see, hear, taste, touch, smell etc because Atman = NB cannot experience, see, hear, taste, touch, smell, etc because NB = Atman is neutral and is latent (implicit, subtle, hidden, unmanifested, undifferentiated, potential) form. Is this correct?

[Q11. How do you define spirituality?

The goal of both spirituality and science should be to investigate the fundamental truth, which cannot be more than one. In other words, the aim of both spirituality and science should be to explore the fundamental truth, which can only be singular.]

4. The Size of the Individual Soul: A Unified Scientific-Spiritual Interpretation of Brahma Sūtras 2.3.19-32 (BS235-248)

Bridging the Mind-Matter Divide through DPV~ICRDAM: A Comprehensive Analysis of Classical and Contemporary Interpretations

1. Abstract

This comprehensive analysis examines Brahma Sūtras 2.3.19-32 (BS235-248) through the lens of eight major philosophical traditions: Bādarāyaṇa's original Vedānta (Brahma) Sūtras, Śaṅkarācārya's Advaita, Rāmānujācārya's Viśiṣṭādvaita, Śivānanda's synthesized interpretation, Chaitanya Mahāprabhu's Gauḍīya Vedānta, Kapila's Sāṅkhya, Buddha's Buddhist philosophy, and the contemporary DPV~ICRDAM framework. The central question addressed concerns the paradoxical nature of the individual soul (jīvātman/ADS) - whether it is atomic, medium-sized, or infinite. Through rigorous analysis, we demonstrate that the DPV~ICRDAM (Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-Aspect Monism) framework provides a scientifically grounded resolution to this ancient philosophical conundrum by postulating that the Active Dynamic Self (ADS) manifests as an entity (process) with dual-aspect (DA) state (DAS) from neutral Nirguṇa Brahman (NB ~ PreBB_QVF) and returns to it as neutral_NB_ADS_information_pattern transformation through Heptagonal Cyclic Cosmology (HCC),[vii] thus reconciling the apparent contradiction between atomic manifestation and infinite (omnipresent) essence.

2. Interpretations by Individual Commentators

1. Bādarāyaṇa's Original Brahma Sūtra Vedānta (400 BCE - 200 CE)

Key Tenets

Narrative Expansion

In Bādarāyaṇa's systematic approach, BS235-248 represents a sophisticated dialectical investigation into the ontological status of the individual soul. The sūtras methodically present the pūrvapakṣa (preliminary position) that the soul must be atomic based on scriptural descriptions of transmigration, followed by the siddhānta (conclusive position) that reveals the soul's true infinite nature. This dialectical method demonstrates Bādarāyaṇa's commitment to resolving apparent contradictions in Upaniṣadic literature through systematic reasoning, establishing the fundamental Vedāntic principle that Brahman (here referring to Nirguṇa Brahman in its ultimate sense) alone is real, while the individual soul's apparent limitations are māyā-based superimpositions [it is a ‘part’ of ‘whole’ (cosmic) dual-aspect Saguna Brahman (DA_SB)].

2. Śaṅkarācārya's Advaita Vedānta (788-820 CE)

Key Tenets

Narrative Expansion

Śaṅkarācārya's revolutionary interpretation transforms the entire discussion by demonstrating that the soul's apparent atomic nature is purely phenomenological rather than ontological. In his sophisticated analysis, the jīvātman's perceived limitations stem from its fictitious association with upādhi (limiting adjuncts), particularly the buddhi and antaḥkaraṇa (internal organs). Śaṅkara distinguishes between nirguna Brahman, formless Brahman, and saguna Brahman, arguing that the individual soul is ultimately non-different from Nirguṇa Brahman. The scriptures' references to atomic size apply only to the soul in its conditioned state, while its essential nature remains the infinite, unchanging Ātman. This interpretation establishes the fundamental Advaitic principle that all apparent multiplicity and limitation are māyā-based appearances upon the one non-dual Nirguṇa Brahman.

3. Rāmānujācārya's Viśiṣṭādvaita (1017-1137 CE)

Key Tenets

Narrative Expansion

Rāmānujācārya's interpretation fundamentally challenges Śaṅkara's non-dualistic conclusions by asserting the ontological reality of individual differences within unity. In his Viśiṣṭādvaita framework, the jīvātman possesses genuine atomic dimensions as an eternal, conscious substance (dravya) that serves as Saguṇa Brahman's body (śarīra). The soul's atomic size enables its capacity for karmic bondage, liberation, and genuine devotional relationship with the Supreme Person. Rāmānuja argues that scriptural passages describing the soul's atomic nature must be interpreted literally, as they reflect the soul's inherent ontological status as a dependent reality within Saguṇa Brahman's qualified non-dual structure. This interpretation preserves both unity (through the soul's dependence on Saguṇa Brahman) and difference (through the soul's distinct atomic nature), establishing a middle path between absolute non-dualism and complete dualism.

4. Śivānanda's Synthesized Interpretation (1887-1963)

Key Tenets

Narrative Expansion

Swami Śivānanda's comprehensive commentary represents a masterful synthesis of classical Advaitic principles with practical spiritual instruction. His interpretation acknowledges the legitimate concerns of both perspectives: the soul appears atomic due to its functional association with the buddhi and antaḥkaraṇa, yet remains essentially infinite as non-different from Nirguṇa Brahman. Śivānanda's unique contribution lies in his detailed explanation of how the soul's apparent limitations serve specific functions in the spiritual journey - the atomic appearance enables individual karma, personal effort, and gradual realization, while the infinite reality ensures ultimate liberation through Self-knowledge. His pedagogical approach demonstrates how apparent contradictions in scripture serve different levels of understanding, from vyāvahārika (practical) to pāramārthika (ultimate) reality.

5. Chaitanya Mahāprabhu's Gauḍīya Vedānta (1486-1534 CE)

Key Tenets

Narrative Expansion

Chaitanya Mahāprabhu's Gauḍīya Vedānta presents a sophisticated theology that transcends the traditional Advaita-Dvaita debates through the principle of achintya-bheda-abheda (inconceivable simultaneous oneness and difference). In this framework, the jīvātman's atomic nature reflects its eternal constitutional position as taṭastha-śakti (marginal energy) of Saguṇa Brahman manifest as Śrī Kṛṣṇa. The soul's atomic dimension enables genuine loving relationships with the Supreme Person while maintaining transcendental individuality. Unlike Śaṅkara's māyā-based explanation or Rāmānuja's dependent reality, Chaitanya's interpretation presents the soul's atomic nature as spiritually positive - it facilitates eternal service, devotion, and transcendental reciprocation with Saguṇa Brahman. This theological framework preserves both the soul's eternal individuality and its fundamental dependence on the Supreme Person, establishing devotional relationship as the highest spiritual achievement.

6. Kapila's Sāṅkhya Philosophy (700-501 BCE)

Key Tenets

Narrative Expansion

Kapila's Sāṅkhya philosophy provides the dualistic foundation that Vedānta later critiques and transcends. In the Sāṅkhya framework, puruṣa's atomic nature represents its fundamental ontological category as pure consciousness principle, completely distinct from material prakṛti. The puruṣa's atomic dimension enables its individual witness-function while maintaining eternal immutability. This dualistic interpretation treats consciousness and matter as independent ontological principles, with puruṣa's atomic nature serving as the basis for individual experience without genuine interaction with prakṛti. Sāṅkhya's emphasis on puruṣa's atomic reality influenced later Vedāntic discussions by establishing the philosophical precedent for treating individual consciousness as a distinct ontological category, though Vedānta ultimately transcends Sāṅkhya's dualism through various monistic interpretations.

7. Buddha's Buddhist Philosophy (563-483 BCE)

Key Tenets

Buddhist doctrine rejects the concept of an eternal, atomic soul (ātman) entirely, proposing instead the doctrine of anātman (no-self). What appears as individual continuity represents the causal flow of skandhas (aggregates) without any permanent, atomic self-entity.

The Five Skandhas (Aggregates) and Their Meanings

In Buddhism, the five skandhas—also known as the five aggregates—are the fundamental components that make up an individual's physical and mental existence. They are used to explain the illusory nature of the self, emphasizing that what we call "I" is just a bundle of these ever-changing factors, not a permanent, unchanging entity.

Here’s a concise list of the five skandhas with their basic meanings:

Skandha (Aggregate)	Basic Meaning
Form (Rūpa)	The physical body and material form, including the sense organs and matter. It’s the tangible aspect of existence.
Feeling (Vedanā)	Sensations or feelings that arise when we encounter objects, experiences, or stimuli—these are classified as pleasant, unpleasant, or neutral.
Perception (Saṃjñā / Saññā)	The process of recognizing, labeling, or identifying things (for example, recognizing a sound as music or a visual shape as a tree).
Mental Formations (Saṃskāra / Saṅkhāra)	Volitional mental activities: thoughts, habits, intentions, emotions, and all other mental constructs and tendencies.
Consciousness (Vijñāna / Viññāṇa)	Awareness or knowing: the base of awareness that allows us to cognize experiences through the five senses and the mind.

Summary of Each Aggregate:

Form: Everything material or physical about a being.
Feeling: Bare sensations—physical or mental, whether pleasant, painful, or neutral.
Perception: The recognition and categorization of what is sensed.
Mental Formations: All mental actions, volitions, and dispositions.
Consciousness: The faculty of awareness of sensory and mental objects.

The doctrine of the aggregates teaches that none of these, alone or together, constitute a permanent "self"; instead, our sense of self is simply an impermanent gathering of these five aspects.

Narrative Expansion

Siddhartha Gautama's Buddhist philosophy presents the most radical departure from Vedāntic discussions of soul-size by denying the existence of any permanent self-entity whatsoever. The Buddha's anātman doctrine deconstructs the entire question of whether the soul is atomic, medium-sized, or infinite by demonstrating that what we conventionally identify as "self" consists merely of causally connected skandhas (form, sensation, perception, mental formations, consciousness) without any underlying permanent substance. This analysis reveals that discussions of soul-size represent conceptual constructions (vikalpa) that perpetuate suffering through attachment to self-identity. Buddhist meditation practices systematically investigate the apparent self's components, revealing their impermanent, interdependent nature. This methodology dissolves the entire Vedāntic problematic by showing that the question itself arises from fundamental misunderstanding about the nature of personal identity and consciousness.

8. DPV~ICRDAM Framework (Contemporary)

Key Tenets

Narrative Expansion

The DPV~ICRDAM (Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-Aspect Monism) framework provides an unprecedented scientific-spiritual synthesis that resolves the ancient paradox of atomic versus infinite soul-nature through contemporary insights from quantum cosmology and neuroscience.

In this framework, neutral Nirguṇa Brahman (NB) represents the Pre-Big Bang Quantum Vacuum Field (PreBB_QVF) - neither explicitly conscious nor unconscious, but containing latent (implicit, subtle, hidden, unmanifested, undifferentiated, undetectable) potentials for both subjective and non-subjective aspects. The Heptagonal Cyclic Cosmology (HCC) describes how temperature drop triggers symmetry breaking and phase transition from neutral NB-phase to dual-aspect Saguṇa Brahman (DA_SB) ~ DA_UF phase, followed by DA_UF (dual-aspect unified field) differentiation into four fundamental forces.

Within this cosmic evolution, the Active Dynamic Self (ADS) emerges as an entity with Dual-Aspect State (DAS) containing Conscious Subjective Experience (CSE) as subjective aspect and Neural-Physical Activity/Basis (NPA/NPB) as inseparable non-subjective aspect. The ADS appears atomic within its manifested SB-context while maintaining essential connection to infinite NB through information patterns. At death, the ADS transforms rather than perishes - its information patterns return to neutral NB, achieving mokṣa when karmic debts align with democratic ethical norms.

This framework addresses key questions raised in the classical commentaries:

Q4's concern about atomic versus infinite nature is resolved through the NB-SB manifestation process: Localized DA_ADS_SB manifests from and returns to omnipresent (ubiquitous, “infinite”) neutral NB.

Q6's question about entity versus process is clarified through dual-aspect ontology, i.e., a state of DA_ADS_SB is a DAS with CSE of ADS (self-consciousness) as subjective (s) aspect and neural-physical activity (process) in CSMS-NN as inseparable, complementary, and reflective non-subjective (ns) aspect.

Q7's substance-attribute distinction is explained through information-pattern dynamics within neutral and dual-aspect phases. The DPV~ICRDAM model thus provides a scientifically rigorous foundation for ancient spiritual insights while maintaining their transformative potential.

3. Synthetic Analysis and Resolution

1. Common Themes across Traditions

All traditions grapple with the fundamental tension between the soul's apparent limitations and its essential infinite nature. Whether through Śaṅkara's adhyāsa doctrine, Rāmānuja's qualified non-dualism, or contemporary dual-aspect theories, each system attempts to reconcile empirical observations of individual limitation with metaphysical commitments to ultimate unity or transcendence.

2. Divergent Approaches and Their Implications

3. Resolution through DPV~ICRDAM

The DPV~ICRDAM framework resolves classical debates by demonstrating that apparent contradictions arise from conflating different phases of cosmic evolution. The soul's atomic nature applies to its manifested dual-aspect state within SB, while its infinite nature reflects its essential connection to neutral NB. This phase-transition model explains how the same entity can appear both limited and unlimited depending on the observational framework, thus harmonizing empirical neuroscience with transcendent spirituality.

4. Key findings from our analysis:

The analysis addresses the fundamental question of whether the individual soul is atomic, medium-sized, or infinite.

Classical Interpretations:

Bādarāyaṇa established the dialectical structure examining scriptural evidence for soul motion
Śaṅkara argued that apparent atomicity results from identification with buddhi, while the soul's true nature is infinite Nirguṇa Brahman
Rāmānuja maintained that souls are genuinely atomic as real parts of Saguṇa Brahman
Śivānanda synthesized traditional Advaita with practical instruction
Chaitanya presented simultaneous oneness and difference through his Achintya-Bheda-Abheda doctrine
Kapila's Sāṅkhya treated puruṣa as atomic consciousness distinct from matter
Buddha rejected any permanent soul entity entirely through anātman doctrine

DPV~ICRDAM Resolution:

The framework resolves the classical paradox by proposing that:

1. Nirguṇa Brahman (NB) ~ Pre-Big Bang Quantum Vacuum Field represents the neutral, unmanifested source

2. Saguṇa Brahman (SB) ~ Dual-Aspect Psychophysical Universe emerges through phase transition

3. The Active Dynamic Self (ADS) manifests as a Dual-Aspect State with both subjective (conscious) and non-subjective (neural-physical) aspects

4. The soul appears atomic in its manifested state but retains connection to infinite NB through information patterns

This synthesis demonstrates how apparent contradictions between atomic and infinite nature arise from conflating different phases of cosmic evolution, providing a scientifically grounded resolution that honors both empirical observation and spiritual transcendence.

5. Conclusion

1. The comprehensive analysis of Brahma Sūtras 2.3.19-32 through eight philosophical traditions reveals that the question of soul-size represents a sophisticated exploration of the relationship between individual consciousness and ultimate reality. While classical interpretations offer valuable insights within their respective frameworks, the DPV~ICRDAM synthesis provides a scientifically grounded resolution that honors both ancient wisdom and contemporary understanding.

2. The framework's key contribution lies in demonstrating that the soul's apparent atomicity and essential infinity represent different phases of cosmic evolution rather than contradictory metaphysical claims. Through the Heptagonal Cyclic Cosmology (HCC), the Active Dynamic Self (ADS) emerges as a dual-aspect manifestation of neutral Nirguṇa Brahman, experiences individuated existence within Saguṇa Brahman, and ultimately returns to its infinite source through information-pattern conservation.

3. This synthesis suggests that classical philosophical debates often reflected incomplete understanding of cosmic evolution processes that contemporary science can now illuminate. By integrating quantum field theory, neuroscience, and contemplative wisdom, the DPV~ICRDAM framework offers a robust foundation for future consciousness studies that transcends traditional science-spirituality dichotomies while preserving the transformative insights of both domains.

4. The ultimate significance of this analysis lies not merely in resolving an ancient philosophical puzzle, but in demonstrating how rigorous scientific methodology can enhance rather than diminish the profound insights of spiritual traditions. The soul's journey from neutral source through dual-aspect manifestation and back to infinite ground represents both a cosmological process and a practical path for individual realization - precisely the synthesis needed for humanity's continued evolution toward integrated understanding and authentic wisdom.

4. Challenges and Resolutions in Brahma Sūtras 2.3.19-32: A Critical Analysis through DPV~ICRDAM

1. Abstract

This comprehensive analysis examines the fundamental challenges inherent in classical interpretations of Brahma Sūtras 2.3.19-32 concerning the size of the individual soul. Each philosophical tradition faces distinct epistemological, ontological, and methodological difficulties in reconciling scriptural statements about atomic versus infinite soul-nature. Through systematic examination of eight interpretative frameworks, we demonstrate that the DPV~ICRDAM (Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-Aspect Monism) paradigm provides robust resolutions to classical challenges while addressing contemporary scientific requirements. The analysis reveals how neutral Nirguṇa Brahman (NB ~ PreBB_QVF) through Heptagonal Cyclic Cosmology (HCC) resolves the fundamental paradoxes that have persisted across centuries of philosophical debate.

2. Part I: Challenges in Classical Interpretations

1. Challenges in Bādarāyaṇa's Brahma Sūtra Vedānta

Primary Challenges

1. Dialectical Incompleteness: Bādarāyaṇa's original sūtras present the dialectical structure without definitive resolution, leaving the atomic-infinite paradox unresolved at the foundational level.

2. Scriptural Contradiction Management: The fundamental challenge lies in harmonizing contradictory Upaniṣadic passages that simultaneously describe the soul as atomic ("the hundredth part of the tip of a hair divided a hundred times") and infinite ("all-pervading like ether").

3. Methodological Limitations: The purely textual-dialectical approach lacks empirical validation mechanisms, rendering conclusions vulnerable to interpretative subjectivity.

4. Ontological Ambiguity: The sūtras fail to establish clear ontological categories distinguishing between appearance and reality, individual and universal, temporal and eternal dimensions of soul-nature.

Resolutions through DPV~ICRDAM

The DPV~ICRDAM framework resolves Bādarāyaṇa's challenges through:

1. Phase-Transition Ontology: The apparent contradictions dissolve when understood as different phases of cosmic evolution - atomic appearance in Saguṇa Brahman (SB ~ DA_PPU) phase, infinite reality in Nirguṇa Brahman (NB ~ PreBB_QVF) phase.
2. Empirical Grounding: Contemporary neuroscience validates the dual-aspect nature of consciousness through neural correlates research, providing empirical foundation for ancient insights.
3. Information-Pattern Conservation: The HCC model explains how the same informational entity appears atomic in manifestation while retaining infinite potential in the neutral source.

2. Challenges in Śaṅkarācārya's Advaita Vedānta

Primary Challenges

1. The Avidyā Problem: Rāmānuja's critique identifies fundamental contradictions in Śaṅkara's avidyā doctrine - if avidyā is real, it contradicts Brahman's non-duality; if unreal, it cannot cause appearance.

2. Adhyāsa Paradox: How can the unchanging, attribute-less Nirguṇa Brahman appear to have qualities through superimposition without itself being modified?

3. Individual-Universal Relationship: The challenge of explaining how infinite Nirguṇa Brahman appears as multiple finite individuals without compromising its essential non-duality.

4. Liberation Mechanism: If the individual soul is already Nirguṇa Brahman, what exactly achieves liberation, and how does ignorance arise in perfect knowledge?

5. Empirical Verification: Advaita lacks adequate explanation for the origin of individuality and the cause of māyā, making its claims difficult to verify through direct experience.

Resolutions through DPV~ICRDAM

The DPV~ICRDAM framework addresses Advaitic challenges through:

1. Neutral Monism Foundation: NB is defined as neutral rather than pure consciousness, avoiding the problem of how consciousness appears to become unconscious matter.

Here, neutral is defined as (i) neither explicitly mental nor explicitly physical, (ii) neither explicitly attribute-less nor explicitly attribute-laden, (iii) neither explicitly consciousness-less nor explicitly consciousness-laden, etc, using the neti-neti principle.

According to the neti-neti principle, NB is neutral, i.e., NB is neither explicitly attributeless nor explicitly attribute-laden; this implies that attributes in NB are in latent (implicit, subtle, hidden, unmanifested, undifferentiated, undetectable, potential) form.

2. Symmetry Breaking Model: The transition from neutral NB-phase to dual-aspect SB-phase occurs through temperature drop and symmetry breaking, analogous to physical phase transitions.
3. Information-Pattern Dynamics: Individual souls represent specific information patterns within the neutral field, maintaining connection to the source while experiencing apparent separation.
4. Conservation Principles: Both energy and information are conserved through all transformations, ensuring continuity from manifestation to liberation.

3. Challenges in Rāmānujācārya's Viśiṣṭādvaita

Primary Challenges

1. Ontological Hierarchy Problems: If individual souls are genuinely atomic and eternal, how can they be dependent parts of infinite Saguṇa Brahman without compromising divine completeness?

2. Karma-Liberation Tension: How can eternally atomic souls achieve genuine liberation while maintaining their essential atomic nature and individual identity?

3. Divine Perfection Paradox: If Saguṇa Brahman is perfect, why does it require atomic souls to experience imperfection, bondage, and gradual liberation?

4. Causal Relationship Issues: The relationship between atomic souls and infinite Saguṇa Brahman involves logical difficulties regarding causation, dependence, and real distinction within unity.

5. Scientific Integration: Modern physics suggests that atomic dimensions apply to material particles, not consciousness, creating challenges for literal interpretation of atomic soul-nature.

Resolutions Through DPV~ICRDAM

The DPV~ICRDAM framework resolves Viśiṣṭādvaitic challenges through:

1. Dual-Aspect Entity Model: Souls are neither purely atomic nor purely infinite but dual-aspect states containing both subjective (conscious) and non-subjective (physical) aspects in inseparable complementarity.
2. Emergent Individuality: Individual consciousness (IC) emerges from neutral NB through specific information patterns (if all necessary conditions of IC/ADS are satisfied), preserving both unity (common source) and difference (unique patterns).
3. Dynamic Liberation Process: Liberation occurs through information-pattern transformation rather than ontological change, maintaining continuity while enabling genuine transformation.
4. Scientific Coherence: The atomic appearance applies to the neural-physical basis (non-subjective aspect) while consciousness itself operates through quantum field dynamics.

4. Challenges in Śivānanda's Synthesized Interpretation

Primary Challenges

1. Pedagogical vs. Ontological Confusion: Śivānanda's emphasis on practical instruction sometimes blurs the distinction between teaching methods and metaphysical claims.

2. Integration Inconsistencies: Attempts to harmonize different Vedāntic schools sometimes result in logical inconsistencies that satisfy neither rigorous philosophical analysis nor practical application.

3. Scientific Anachronism: References to modern concepts without adequate scientific grounding can undermine both traditional authority and contemporary relevance.

4. Oversimplification Risk: The synthetic approach may oversimplify complex philosophical problems, reducing their depth and transformative potential.

Resolutions through DPV~ICRDAM

The DPV~ICRDAM framework strengthens Śivānanda's synthesis through:

1. Rigorous Scientific Foundation: Quantum field theory and neuroscience provide solid empirical grounding for traditional insights.
2. Clear Ontological Categories: The NB-SB distinction with phase transitions eliminates confusion between appearance and reality.
3. Practical-Theoretical Integration: The dual-aspect model explains both experiential realities and ultimate truth without contradiction.
4. Contemporary Relevance: The framework addresses both ancient wisdom and modern scientific discoveries in a coherent paradigm.

5. Challenges in Chaitanya Mahāprabhu's Gauḍīya Vedānta

Primary Challenges

1. Achintya Paradox: The doctrine of "inconceivable simultaneous oneness and difference" may appear to avoid logical analysis rather than resolve philosophical problems.

2. Devotional-Rational Tension: Emphasis on bhakti (devotion) over jñāna (knowledge) can marginalize rigorous philosophical inquiry necessary for comprehensive understanding.

3. Anthropomorphic Limitations: The conception of Saguṇa Brahman as Śrī Kṛṣṇa with human-like qualities may limit universal applicability and scientific integration.

4. Theological Exclusivity: Claims about the superiority of particular devotional practices may conflict with pluralistic approaches to consciousness research.

5. Metaphysical Complexity: The interplay between eternal individual souls, divine energies, and the Supreme Person creates complex metaphysical relationships difficult to verify empirically.

Resolutions Through DPV~ICRDAM

The DPV~ICRDAM framework addresses Gauḍīya challenges through:

1. Rational Achintya Model: The "inconceivable" aspects become explicable through quantum field dynamics where particles simultaneously exhibit wave-particle duality.
2. Integrated Methodology: The framework combines rigorous analysis (jñāna) with experiential validation (bhakti-like direct investigation).
3. Universal Symbolism: Anthropomorphic descriptions represent archetypal patterns within consciousness rather than literal entities.
4. Scientific Inclusivity: The neutral source (NB ~ PreBB_QVF) transcends sectarian limitations while honoring diverse spiritual paths.

6. Challenges in Kapila's Sāṅkhya Philosophy

Primary Challenges

1. Dualistic Interaction Problem: How can inactive puruṣa (consciousness) and active prakṛti (matter) interact if they are completely independent ontological principles?

2. Multiplicity of Puruṣas: The postulation of numerous atomic puruṣas raises questions about their individuation, origin, and relationship to unified cosmic order.

3. Liberation Mechanism: If puruṣa is eternally free and inactive, what exactly achieves liberation, and why does bondage appear to occur?

4. Causal Limitations: The system lacks adequate explanation for the initial motivation for prakṛti's activity and the coordination between multiple puruṣas.

5. Scientific Obsolescence: Modern physics demonstrates the interconnectedness of consciousness and matter, undermining strict dualistic assumptions.

6. The 14 Challanges of Sankhya: They are elaborated in (Vimal, 2021a) : <Problems of materialism, idealism, dualism, and Panpsychism (researchgate.net)>[viii]

Resolutions Through DPV~ICRDAM

The DPV~ICRDAM framework transcends Sāṅkhyan dualism through:

1. Dual-Aspect Monism: Consciousness and matter represent inseparable aspects of the same underlying reality rather than independent substances.
2. Unified Field Origin: All apparent multiplicity emerges from the neutral NB ~ PreBB_QVF through phase transitions, maintaining fundamental unity.
3. Dynamic Interaction: The subjective and non-subjective aspects interact through their inseparable, complementary, and reflective relationship.
4. Scientific Coherence: Quantum field theory demonstrates the fundamental interconnectedness that Sāṅkhya's dualism cannot accommodate.
5. To preserve the essential features of refuted ancient Sankhya, Neo-Sāṅkhya is proposed in Section 78 of (Vimal, 2024b), which is now aligned with the Brahma Sutras that initially rejected classical Sankhya.[ix]

7. Challenges in Buddha's Buddhism

Primary Challenges

1. Continuity without Self: If no permanent self exists, what maintains continuity of experience, karma, and the path to liberation?

2. Enlightenment Paradox: Who or what achieves enlightenment if there is no self to be enlightened?

3. Causal Responsibility: How can moral responsibility and karmic consequences operate without a continuing self-entity?

4. Phenomenological Reductions: The reduction of experience to causally connected aggregates may miss the irreducible nature of consciousness.

5. Nihilistic Implications: The anātman doctrine risks nihilistic interpretations that undermine the meaning and value of spiritual practice.

Resolutions through DPV~ICRDAM

The DPV~ICRDAM framework addresses Buddhist challenges while honoring its insights:

1. Information-Pattern Continuity: The Active Dynamic Self (DA_ADS_SB) as a ‘part’ of ‘whole’ (cosmic) Saguna Brahman (SB) represents information patterns that maintain continuity without requiring permanent substance.
2. Process-Entity Integration: The ADS functions as both process (dynamic information patterns, neural-physical activity as physical process) and entity (with dual-aspect state) avoiding both extremes.
3. Causal Efficacy: Information patterns carry karmic potentials through transformations, enabling moral responsibility without permanent self.
4. Phenomenological Adequacy: The dual-aspect model accounts for both the constructed nature of self-experience and its functional reality.

3. Part II: Challenges Within DPV~ICRDAM Framework

8. Challenges in DPV~ICRDAM

Primary Challenges

1. Integration Complexity: The synthesis of spirituality and science requires expertise in both domains, creating accessibility barriers for specialists in either field alone.

2. Empirical Validation: While the framework is scientifically informed, some aspects (particularly cosmological claims about PreBB_QVF) remain beyond current empirical verification.

4. Terminology Proliferation: The introduction of new technical terms (DA_PPU, HCC, ADS, etc.) may create communication barriers with established scholarly communities.

5. Cultural Translation: Bridging ancient Sanskrit concepts with contemporary scientific terminology risks losing subtle meanings essential for transformative understanding.

6. Methodological Rigor: The framework must maintain both spiritual authenticity and scientific precision without compromising either domain's integrity.

Resolutions of DPV~ICRDAM Challenges

1. Interdisciplinary Education: Development of educational programs that integrate contemplative practice with scientific methodology, creating practitioners competent in both domains.

2. Progressive Empirical Testing: Beginning with currently testable aspects (neural correlates of consciousness) while developing methodologies for investigating cosmological claims.

3. Terminological Bridges: Creating systematic correspondences between traditional terminology and scientific concepts, with clear definitions and cross-references.

4. Cultural Sensitivity: Maintaining respectful dialogue with traditional authorities while introducing scientific insights as enhancement rather than replacement of ancient wisdom.

5. Methodological Innovation: Developing hybrid methodologies that combine first-person contemplative investigation with third-person scientific observation.

4. Part III: Comprehensive Resolution Strategy: How DPV~ICRDAM Addresses Each Traditional Challenge

Universal Resolution Principles

1. Phase-Transition Ontology: All apparent contradictions between atomic and infinite nature resolve through understanding different phases of cosmic evolution.

2. Information-Pattern Dynamics: Continuity and transformation occur through information conservation rather than substance preservation or annihilation.

3. Dual-Aspect Complementarity: The inseparable relationship between subjective and non-subjective aspects eliminates mind-matter dualism while preserving both dimensions.

4. Neutral Source Foundation: NB ~ PreBB_QVF serves as the unmanifested ground that transcends all categorical limitations while containing potentials for all manifestations.

5. Empirical Grounding: Contemporary neuroscience and quantum physics provide empirical foundation for traditional insights about consciousness and reality.

Specific Challenge Resolutions

1. For Scriptural Contradictions: Different passages describe different phases of the same entity's evolution through HCC.

2. For Ontological Paradoxes: Apparent contradictions arise from conflating different levels of description within the phase-transition model.

3. For Causal Problems: Information-pattern dynamics explain causation without requiring substance interaction or creation ex nihilo.

4. For Liberation Mechanisms: Mokṣa occurs through information-pattern transformation, returning to the neutral source while conserving essential identity.

5. For Individual-Universal Relations: Individual consciousness represents specific information patterns within the universal field, maintaining both distinctiveness and unity.

5. The key findings

We have created a comprehensive analysis of the challenges faced by each philosophical tradition in interpreting Brahma Sūtras 2.3.19-32 and how the DPV~ICRDAM framework addresses these challenges. Here are the key findings:

A. Major Challenges Identified:

1. Classical Traditions:

1. Bādarāyaṇa: Dialectical incompleteness and scriptural contradictions

2. Śaṅkara: The avidyā problem and adhyāsa paradox identified by Rāmānuja's seven objections

3. Rāmānuja: Ontological hierarchy problems and karma-liberation tensions

4. Śivānanda: Integration inconsistencies and pedagogical vs. ontological confusion

5. Chaitanya: The achintya paradox and devotional-rational tensions

6. Kapila: Dualistic interaction problems that Vedānta sutras critique

7. Buddha: Continuity without self and the enlightenment paradox

8. DPV~ICRDAM: Integration complexity and empirical validation challenges

2. Key DPV~ICRDAM Resolutions:

The framework addresses these challenges through five universal principles:

1. Phase-Transition Ontology: The atomic vs. infinite paradox resolves when understood as different phases - atomic appearance in Saguṇa Brahman (SB ~ DA_PPU), infinite reality in Nirguṇa Brahman (NB ~ PreBB_QVF)

2. Information-Pattern Dynamics: Continuity occurs through information conservation rather than substance preservation

3. Dual-Aspect Complementarity: Eliminates mind-matter dualism while preserving both subjective and non-subjective dimensions

4. Neutral Source Foundation: NB ~ PreBB_QVF transcends categorical limitations while containing potentials for all manifestations

5. Empirical Grounding: Contemporary neuroscience and quantum physics validate traditional insights

3. Specific Challenge Resolutions:

Scriptural Contradictions: Different passages describe different evolutionary phases
Avidyā Problems: Neutral NB avoids consciousness-unconsciousness paradoxes
Individual-Universal Relations: Information patterns maintain distinctiveness within unity
Liberation Mechanisms: Mokṣa through pattern transformation, not substance change
Continuity Issues: ADS as information patterns maintain continuity without permanent substance

The analysis demonstrates that the DPV~ICRDAM framework provides scientifically rigorous solutions to ancient philosophical problems while maintaining spiritual authenticity. It offers a genuine synthesis that could guide future consciousness research and spiritual practice.

6. Conclusion

A.The comprehensive analysis reveals that traditional interpretations of Brahma Sūtras 2.3.19-32 face fundamental challenges arising from inadequate ontological frameworks, methodological limitations, and lack of empirical grounding. The DPV~ICRDAM synthesis addresses these challenges through:

1. Scientific Rigor: Grounding ancient insights in contemporary physics and neuroscience

2. Ontological Clarity: Providing clear categories and relationships through the NB-SB phase-transition model

3. Methodological Innovation: Integrating contemplative and scientific investigation methods

4. Universal Applicability: Transcending sectarian limitations through neutral foundational principles

5. Practical Relevance: Offering actionable insights for both spiritual practice and scientific research

B. The framework demonstrates that apparent philosophical contradictions often reflect incomplete understanding of cosmic evolutionary processes. By recognizing that the individual soul's atomic appearance within Saguṇa Brahman (SB) and its infinite essence within Nirguṇa Brahman (NB) represent different phases of the same fundamental reality, we achieve a synthesis that honors both ancient wisdom and contemporary knowledge.

C. This resolution has profound implications for consciousness studies, offering a scientifically grounded yet spiritually authentic foundation for future research. The DPV~ICRDAM model suggests that the next phase of human understanding will emerge through integrating contemplative wisdom with empirical investigation, creating methodologies adequate to the complexity and profundity of consciousness itself.

D. The ultimate significance lies not merely in solving ancient philosophical puzzles, but in establishing a framework capable of guiding humanity's continued evolution toward integrated understanding that serves both scientific advancement and spiritual realization. Through addressing the challenges inherent in each traditional interpretation while resolving its own limitations, the DPV~ICRDAM framework demonstrates the possibility of genuine synthesis between spirituality and science in the investigation of consciousness and reality.

5. Overarching Conclusion: Reconstructing the Individual Soul's Nature through DPV~ICRDAM Framework

6. Heptagonal Cyclic Cosmology and Temporal Integration: The manifestation and return cycles of individual souls are integrated within Heptagonal Cyclic Cosmology (HCC), where cosmic evolution proceeds through systematic phase transitions from neutral NB-phase through dual-aspect SB-phases and potential return to unmanifested source (Vimal, 2025b.Section 4.2.8).[x] This temporal framework provides scientific grounding for traditional concepts of cosmic cycles and individual spiritual evolution.

6. References

Bādarāyaṇa (Vyāsa). (400 BCE-200 CE/400-450). Brahma Sūtras. Original Sanskrit text with traditional commentaries.

Buddha, S. G. (563-483 BCE). Buddhist teachings on anātman. Various suttas and philosophical discourses.

Chaitanya Mahāprabhu. (1486-1534). Gauḍīya Vedānta Teachings. Transmitted through disciple lineages and later systematized.

Kapila. (7th-6th century BCE). Sāṅkhya Philosophy. Classical dualistic system forming foundation for later consciousness studies.

Prabhupāda, A.C. Bhaktivedanta Swami. (1972). Bhagavad-gītā As It Is. Bhaktivedanta Book Trust.

Rāmānujācārya. (1017–1137/1904). Śrī Bhāṣya. Commentary on Brahma Sūtras establishing Viśiṣṭādvaita Vedānta.

Śaṅkarācārya. (788-820/1904). Brahma Sūtra Bhāṣya. Foundational commentary establishing Advaita Vedānta interpretation.

Śivānanda, S. (1887-1963/2002). Brahma Sutras. The Divine Life Society. https://www.dlshq.org/books/brahma-sutras/

Vimal, R. L. P. (2023b). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality (Volume 1: Chapters 1-12). Vision Research Institute: Living Vision and Consciousness Research, 16(4), 1-1091. [Available: <Volume 1: (Vimal, 2023b): https://www.researchgate.net/publication/377964854> and <(Vimal, 2023b): https://www.academia.edu/121285641/>]. https://5mp.academia.edu/RamLakhanPandeyVimal

Vimal, R. L. P. (2024a). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 2: Appendices).Vision Research Institute: Living Vision and Consciousness Research, 16(5), 1-800. Available: <Volume 2: (Vimal, 2024a): https://www.researchgate.net/publication/380850619> and (Vimal, 2024a): https://www.academia.edu/119946366>

Vimal, R. L. P. (2024b). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 3: Discussions). Vision Research Institute: Living Vision and Consciousness Research, 16(6), 1-453. Available<Volume 3: (Vimal, 2024b): https://www.academia.edu/122272500/ and (Vimal, 2024b): https://www.researchgate.net/publication/382457706 >. Note: All volumes (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b) adopt a non-sectarian approach to bridge the two seemingly opposite major sects: spirituality and science. <Volume 3.1: (Vimal, 2024b.Volume 3.1, Sections 1-77): https://www.academia.edu/122272500/ and (Vimal, 2024b.Volume 3.1,Sections 1-77): https://www.researchgate.net/publication/382457706 > ]. <Volume 3.2: (Vimal, 2024b.Volume 3.2,Sections 78-89): https://www.academia.edu/122272500/ and (Vimal, 2024b.Volume 3.2): https://www.researchgate.net/publication/382457706 > ]. <Volume 3.3: (Vimal, 2024b.Volume 3.3, Sections 90-): https://www.academia.edu/ and (Vimal, 2024b.Volume 3.3): https://www.researchgate.net/publication/> ]

Vimal, R. L. P. (2025a). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 4: Challenges and Resolutions).Vision Research Institute: Living Vision and Consciousness Research, 17(1), 1-560. (Vimal, 2025a). Avialable : <https://groups.google.com/g/sboc-forum/c/847hqhHLdQg/m/uySeZHFLAgAJ>.

Vimal, R. L. P. (2025b). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 5: Jñāna Yoga and Cosmology). Vision Research Institute: Living Vision and Consciousness Research, 17(7), 1-510. (Vimal, 2025b). Avialable : <https://groups.google.com/g/sboc-forum/c/TG8kVmRF8Vs/m/l2s8_gc2DwAJ>

Vyāsa/Bādarāyaṇa. (400 BCE-200 CE/400-450 CE). Brahma Sūtras. Foundation text of Vedānta philosophy.

[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 preBB_QVF with potentiality of quantum fluctuations (QFs)> →

S2(SB): <manifested DA_QF_SB ~ PreBB_QVF_QF with real manifested QF that led to BB> →

S3(SB): BB →

S4(SB): DA_SB~DA_UF (part of 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(NB) : <neutral Post_BF/HD/TD/BR/BC/MP_QVF with potentiality of quantum fluctuations (QFs)> →

S1 (NB) : <Neutral NB ~ neutral preBB_QVF with potentiality of quantum fluctuations (QFs)> to complete one cycle

[iv] Daharākāśa (दहराकाश) is a Sanskrit term that combines "dahara" (small, subtle, or inner) and "ākāśa" (space, ether, or expanse). It is often translated as "the subtle space within the heart" or "the inner ether."

Philosophical and Scriptural Context

In Vedānta and Upaniṣadic teachings, Daharākāśa refers to the subtle space within the heart (hṛdaya), where the ultimate reality (Brahman) is realized.
The Chāndogya Upaniṣad (8.1.1-3) discusses it, describing an infinitely vast yet subtle space inside the heart that contains everything—the entire cosmos, knowledge, and ultimate truth.
It is sometimes equated with Consciousness (Caitanya) or Brahman, indicating that the vastness of the external universe is also present in the microcosm within the heart.

Interpretation in DPV~ICRDAM

In the DPV~ICRDAM framework, Daharākāśa is interpreted in a dual way:

1. Daharākāśa_NB (NB level) – The subtle space associated with Nirguṇa Brahman (NB), linked to the Pre-Big-Bang Quantum Vacuum Field (preBB_QVF) and experienced in nirvikalpa samādhi.

2. Daharākāśa_SB (SB level) – The subtle space associated with Saguṇa Brahman (SB), encompassing all manifested dual-aspect entities, including physical and subtle realms, and experienced in vijñāna samādhi.

Thus, Daharākāśa serves as a conceptual bridge between subjective experience [local] and the fundamental reality [global] in both spiritual and scientific paradigms.

[v] The 8 necessary conditions of the self

There are over 58 facets of self, which can be grouped into two categories (Vimal, 2021c): (a) James’ “I,” active dynamic self-as-subject (ADS) (experiencer, cognizer, and performer of actions: a sub-aspect of consciousness, also called metaphysical self and (b) James’ “Me” or self-as-object (Vimal, 2021c). The necessary conditions for ADS are:

(1) Elementary waveforms (EW) (Pereira Jr. et al., 2016) related to ADS. EWs are fully developed in (Vimal, 2024b.Section 88).

(2) Formation of neural network (NN) such as cortical and sub-cortical midline structures (CSMS),

(3) Wakefulness,

(4) Reentrant interactions among neural populations,

(5) Long-term memory that retains information for the conscious self before deep sleep,

(6) Information integration (F) at or above the threshold level in the ‘complex’ of NN, such as thalamocortical complexes and CSMS (cortical and subcortical midline structures)-NN with critical spatiotemporal ‘grain-size’ (Tononi, 2004, 2008, 2012). Some brain complex (such as thalamocortical ‘complex’) or NN comparatively has very high integrated information (F), which can include precision and complexity of the internal generative model used in Bayesian theories of consciousness (Rorot, 2021). Therefore, it is a privileged brain area for consciousness.

One could further argue for other necessary conditions, such as (7) neural synchrony, (8) intrinsic activity (Georg Northoff, 2014), and so on.

Further research is needed to address if the above necessary conditions of consciousness are also sufficient.

References

Pereira Jr., A., Vimal, R. L. P., & Pregnolato, M. (2016). Ch. 5: Can Qualitative Biophysics Solve the Hard Problem? In R. R. Poznanski & J. A. Tuszynski & T. Feinberg, E. (Eds.), Biophysics of Consciousness: A Foundational Approach (pp. 149-188). Singapore: World Scientific Publishing Co Pte Ltd. <Available: https://www.researchgate.net/publication/306363782>.

Vimal, R. L. P. (2016d). Necessary and sufficient conditions for consciousness: Inseparable-Complementary-Reflective Dual-Aspect Monism framework. Vision Research Institute: Living Vision and Consciousness Research, 8(5), 1-177. <https://www.researchgate.net/publication/283345070_Necessary_and_sufficient_conditions_for_consciousness_Extended_Dual-Aspect_Monism_framework>

Vimal, R. L. P. (2021). Various levels of manifestations: Inseparable Dual-Aspect Monism (IDAM: Dvi-Pakṣa Advaita). Vision Research Institute: Living Vision and Consciousness Research, 14(6), 1-50. https://www.researchgate.net/publication/357163174.

Vimal, RLP (2021c). Inseparable dual-aspect monism (IDAM), self, framework selection criteria, a real-time-OBE-experiment, and BlissSamādhi. Vision Research Institute: Living Vision and Consciousness Research, 14(1), 1-28. [Available: https://www.researchgate.net/publication/349158654

Vimal, R. L. P. (2023). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality (Volume 1: Chapters 1-12).^{^[v]} Vision Research Institute: Living Vision and Consciousness Research, 16(4), 1-654. [Available: < (Vimal, 2023a): https://www.academia.edu/117032631>

[vi] Ātman’s NPB

In DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~ (equivalent to) science-based Inseparable-Complementary-Reflective Dual-Aspect Monism), it seems that ātman includes both intelligence and consciousness as s-aspect and their respective NPA/NPB (neural-physical activity/basis) in addition to active dynamics self (ADS)-related areas as inseparable-complementary-reflective ns-aspect of dual-aspect (DA) state (DAS) of an individual human observer.

ADS_NPB: cortical and subcortical midline structures (CSMS)

Intelligence_NPB: Lateral prefrontal cortex (LPFC), PFC, Posterior Parietal Cortex (PPC), Cerebello-parietal component (CPC)

Consciousness (CSEs)_NPB: V8-NN for color-related CSEs; V5-NN for motion-related CSEs,

Ātman_DAS ~ ADS_DAS Ä Intelligence_DAS Ä CSE_DAS [Ä: interaction symbol)

Ātman_NPB: CSMS + <LPFC+PPC+CPC> + <posterior cortical hot zone + sensory area (V8, V5, etc) + GWN + DMN>

[viii] 14 problems of dualism and Sāṃkhya

1. Non-interactive dualism and Nirguṇa Brahman: Sāṅkhya emphasizes the distinction between Puruṣa (consciousness) and Prakṛti (material nature) as fundamental ultimate primal entities, but both have attributes, so they must be parts of cosmic Saguṇa Brahmanl they cannot be Nirguṇa Brahman (NB). Since SB manifests from and returns to NB, they cannot be fundamental ultimate primal entities. Thus, Sāṅkhya is incomplete.This one of the 14 problems of Sāṅkhya.

2. Association or mind-brain interaction problem

3. Problem of mental causation in ISD or Puruṣa-causation in Sāṅkhya, the violation of the law of energy conservation and the problem of causal closure

4. ‘Zombie’ problem

5. ‘Ghost’ problem

6. Neurophysiological many-one/many relation problem

7. Causal pairing problem

8. Developmental problem

9. Legal Problem

10. Parsimony problem

11. Derivation problem: How can 18 elementary particles be derived from 5 Tanmātras of astral bodies of Prakṛti of Sāṅkhya?

12. Prakṛti and Puruṣa of Sāṅkhya lack inherent existence, i.e., they have attributes so they parts of Saguṇa Brahman (SB), which manifest from and return to neutral Nirguṇa Brahman (NB)

13. Category mistake problem in interactive substance dualism and problem of non-interaction in Sāṅkhya

14. Explanatory gap problem: There is an explanatory gap problem of how astral/causal bodies (if they really exist!) operate in intention, attention, memory encoding and recall and reporting (random number RN) in OBE state, i.e., in the proposed real-time-OBE-experiment (Vimal, 2021c).

[ix] Puruṣa (consciousness) is completely passive and merely witnesses Pradhāna's transformations. It is characterized as Drista/Sākshī/Witness, remaining inactive and non-interactive. There are countless individual (vyasthi) inactive Purushas that do nothing. Therefore, at the ultimate level of existence, ancient Sāṅkhya is completely rejected. If Purusha were permitted to provide any information (such as Śabda) to Prakriti, Sāṅkhya would cease to exist; it would then be considered neo-Sāṅkhya that includes (i) cosmic (samasthi) Purusha and (ii) dual-aspect, inseparable and complementary Sāṅkhya in which Purusha is the subjective (s)-aspect and Prakriti is the inseparable and complementary non-subjective (ns) aspect of Saguṇa Brahman (SB), which manifests from and returns to Nirguṇa Brahman (NB). This is inspired by DPV~ICRDAM with inseparable and complementary s and ns aspects of a state of an entity.

Sāṅkhya offers valuable insights for yoga practice, yet it has faced rejection from Vedānta because of certain inherent issues. The ongoing debate between Sāṅkhya and Vedānta highlights the need for a fresh perspective. We propose Neo-Sāṅkhya to effectively tackle these challenges, drawing inspiration from the concept of Neo-Vedānta as articulated by Swami Vivekānanda and others (Fort, 1998). By embracing this new approach, we can foster a more integrated understanding of these philosophical traditions.

Fort, A. (1998). Jīvanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta. SUNY Press

We can develop Neo-Sāṅkhya to save Sāṅkhya from the attack of Vedānta (see Ch.2 of Brahma Sutras in (Swami Sivananda, 2002), which can address their criticisms.

1. Neo-Sāṅkhya and DPV~ICRDAM Integration

Your proposed reformulation addresses these philosophical deficiencies by introducing two significant modifications:

1. Cosmic (Samashti) Purusha: Replacing the notion of innumerable individual consciousnesses with a unified cosmic consciousness that can provide direction

2. Dual-Aspect Model: Conceptualizing Purusha and Prakriti not as separate entities but as inseparable and complementary aspects of Saguṇa Brahman:

o Purusha as the subjective (s) aspect

o Prakriti as the non-subjective (ns) aspect

2. Philosophical Implications

This reconceptualization effectively transforms Sāṅkhya into a system compatible with Vedāntic insights, addressing its primary deficiencies:

1. It resolves the interaction problem by eliminating absolute separation

2. It accounts for intelligent design in cosmic evolution

3. It provides a metaphysical foundation for the transition between unmanifest (NB) and manifest (SB) reality

The introduction of information transfer (Śabda) from Purusha to Prakriti fundamentally alters the classical Sāṅkhya framework, creating a more coherent explanation for the emergence of ordered complexity while maintaining the essential insights regarding the distinction between consciousness and materiality.

As per Swami Yogeshwaranand Paramhansa (SYP) (Shabda Vigyana - the “Science of Vital Sounds”), due to the close proximity of Purusha/ CC/consciousness, two forces always remain produced in Prakriti - First Shabda which provides knowledge to Prakriti for the creation and sustenance of the universe. Second Prana, which provides dynamic motion to the Prakriti. The universe unfolds from Moola Prakriti as regulated by Shabda and Prana. as starting from the subtlest Mool Prakriti and terminating at Panch Bhuttas with intermediate layers of nonphysical Tanmataras and other nonphysical entities. In this whole game of creation, Purusha/ CC remains unchanged, non-participating but no creation is possible without Purusha since Shabda and Pranas are produced in Moola Prakriti due to Purusha/ CC only.

In other words, according to SYP (Shabda Vigyana - the "Science of Vital Sounds"), the close proximity of Purusha (consciousness) results in the continuous production of two forces in Prakriti. The first is Shabda, which imparts knowledge to Prakriti for the creation and sustenance of the universe. The second is Prana, which provides dynamic motion to Prakriti. The universe unfolds from Moola Prakriti, guided by Shabda and Prana, beginning with the subtlest Moola Prakriti and culminating with the five elements (Panch Bhuttas), while also including intermediate layers of non-physical Tanmataras and other non-physical entities. Throughout this entire process of creation, Purusha remains unchanged and non-participating; however, no creation is possible without Purusha, as Shabda and Prana emerge in Moola Prakriti solely due to the influence of Purusha.

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

Ram Lakhan Pandey Vimal

<rlpvimal@yahoo.co.in>

unread,

Aug 17, 2025, 8:28:47 PMAug 17

to Scientific Basis of Consciousness Forum

Dear All,

In this post, we present the overarching abstract and conclusion of Brahma Sūtra 2.3.33-39 (BS249-255): Kartradhikaranam (कर्त्राधिकरणम्). The individual soul is an agent. For a deeper understanding and comprehensive insights, please refer to Section <3(249-255)> on pages 130-182 of (Vimal, 2025v18):

<https://drive.google.com/file/d/15lB8uBg2Upen7TcGPeN9CAaQS6Tplj47/view?usp=drive_link>.

We appreciate your feedback and constructive comments.

[Note: The challenges of DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta, which is equivalent to science-based Inseparable-Complementary-Reflective Dual-Aspect Monism) are addressed in (Vimal, 2025a). For details on Dual-Aspect State (DAS) and DAS-DAS interactions, please refer to Section 4 of Vimal (2025a), pages 287-354:

<https://drive.google.com/file/d/1FRev5mLl7SNn_xdbvWNM_KbU_gqyms_J/view?usp=drive_link>.

It is important for dualists, materialists, and idealists to refrain from unfairly criticizing DPV~ICRDAM based on their own metaphysical frameworks. Each metaphysical foundation has its own postulates, and constructive comments will only arise from an examination of DPV~ICRDAM's perspective. Such feedback is valuable as it helps sharpen the understanding of DPV~ICRDAM. Destructive criticism is not welcome, as such contributions are not useful for progress.

Overarching Synthesized Abstract: <A Unified Scientific-Spiritual Interpretation of BS249-255 through DPV~ICRDAM: The individual soul is an agent>

Bridging the Mind-Matter Divide: A Unified Scientific-Spiritual Interpretation, Challenges, and Resolutions of Brahma Sūtras 2.3.33-39 (BS249-255)

This groundbreaking investigation presents a revolutionary synthesis of ancient Vedantic wisdom and contemporary scientific understanding through comprehensive analysis of Brahma Sūtras 2.3.33-39 (Kartradhikaraṇam - The Individual Soul as Agent) across eight major philosophical traditions. The study systematically examines interpretations by Bādarāyaṇa (Vyāsa), Śaṅkarācārya (Advaita), Rāmānujācārya (Viśiṣṭādvaita), Śivānanda (Integrative Vedānta), Chaitanya Mahāprabhu (Achintya-Bheda-Abheda), Kapila (Sāṅkhya), Siddhārtha Gautama (Buddhism), and the innovative DPV~ICRDAM framework (Vimal, 2023, 2024a, 2024b, 2025a, 2025b). Through rigorous philosophical analysis and scientific integration, this research demonstrates how perennial questions of individual agency, free will, and moral responsibility transcend sectarian boundaries while revealing fundamental convergences in understanding conscious experience and volitional action. The investigation identifies four primary challenge patterns across traditions: the agency-unity paradox, the permanence-change dialectic, the freedom-determinism problem, and the consciousness-matter interface. The DPV~ICRDAM framework emerges as a transformative solution by proposing dual-aspect states (DAS) where subjective conscious experience and neural-physical basis maintain inseparable complementarity throughout existence (Vimal, 2025a). This approach resolves classical philosophical paradoxes while preserving both scientific rigor and spiritual depth through concepts of semi-free will, Effective Integrated Information (EII), and Active Dynamic Selves (ADS). The synthesis demonstrates that ancient insights about soul agency, when interpreted through contemporary dual-aspect monism, provide essential foundations for understanding consciousness, ethical responsibility, and human potential in ways that bridge individual autonomy with cosmic interdependence. This paradigmatic integration offers unprecedented contributions to consciousness studies, philosophy of mind, neuroscience, and contemplative traditions while establishing a replicable methodology for systematic spiritual-scientific dialogue that honors the integrity of both domains.

This comprehensive analysis examines the Kartradhikaraṇam (कर्त्राधिकरणम्) - the discourse on individual soul agency - as presented in Brahma Sūtras 2.3.33-39 (BS249-255) through the interpretative lenses of eight major philosophical traditions. The investigation synthesizes perspectives from Bādarāyaṇa's foundational Brahma Sūtra Vedānta, Śaṅkarācārya's Advaita, Rāmānujācārya's Viśiṣṭādvaita, Śivānanda's integrated approach, Chaitanya Mahāprabhu's Achintya-Bheda-Abheda Vedānta, Kapila's Sāṅkhya, Siddhārtha Gautama's Buddhist philosophy, and the contemporary DPV~ICRDAM framework. Through rigorous analysis, this study demonstrates how the question of jīvātman's agency - whether the individual soul functions as a conscious agent capable of volitional action - transcends sectarian boundaries and offers profound insights into the nature of consciousness, free will, and moral responsibility. The research reveals fundamental convergences and divergences among these traditions while proposing a unified understanding through the dual-aspect monistic framework of DPV~ICRDAM.

Overarching Conclusion: Revolutionizing Understanding of Individual Soul Agency through DPV~ICRDAM Integration

This comprehensive analysis of Brahma Sūtras 2.3.33-39 (Kartradhikaraṇam/कर्त्राधिकरणम्) demonstrates a revolutionary paradigm shift in consciousness studies by successfully bridging ancient spiritual wisdom with contemporary scientific understanding through the Dvi-Pakṣādvaita Vedānta (DPV) and Inseparable-Complementary-Reflective Dual-Aspect Monism (ICRDAM) framework. This transformative investigation reveals how millennia-old philosophical debates about individual soul agency transcend sectarian boundaries and offer profound insights essential for addressing contemporary challenges in neuroscience, ethics, and human potential. The following key tenets summarize this paradigmatic synthesis (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b):

1. Universal Recognition of Agency across Philosophical Traditions

The analysis reveals remarkable convergence across eight major philosophical systems—from Bādarāyaṇa's foundational Brahma Sūtra Vedānta through contemporary DPV~ICRDAM—in acknowledging that individual souls must possess genuine agency for ethical, spiritual, and existential frameworks to maintain coherent meaning (Śaṅkarācārya, 788-820; Rāmānujāchārya, 1017-1137; Vimal, 2023b, 2024a, 2024b, 2025a, 2025b). This universal recognition transcends cultural, temporal, and methodological differences, suggesting fundamental insights about consciousness and volitional capacity that remain constant across diverse wisdom traditions.

2. Systematic Resolution of Classical Philosophical Paradoxes

The DPV~ICRDAM framework successfully resolves four primary challenge patterns identified across all traditions: the agency-unity paradox, the permanence-change dialectic, the freedom-determinism problem, and the consciousness-matter interface (§3(249-255.1-5)). Through dual-aspect monism, these perennial philosophical difficulties dissolve into complementary perspectives on unified reality rather than irreconcilable contradictions, establishing unprecedented theoretical coherence across previously competing worldviews.

3. Scientific Validation of Ancient Consciousness Insights

Contemporary neuroscientific findings about consciousness, when interpreted through the DPV~ICRDAM framework, provide empirical validation for traditional insights about individual agency while updating their metaphysical foundations (Hameroff & Penrose, 2024; Kelz et al., 2024; Tononi & Koch, 2024; (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). The framework's concept of Effective Integrated Information (EII) offers measurable criteria for agency levels while preserving the irreducible nature of subjective conscious experience, bridging objective measurement with phenomenological reality.

4. Revolutionary Dual-Aspect State Architecture

The investigation establishes that all conscious entities exist as Dual-Aspect States (DAS) with inseparable subjective (s-aspect: conscious experience) and non-subjective (ns-aspect: neural-physical basis) components that remain complementary throughout birth, life, death, and potential rebirth or liberation (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This architectural understanding transcends traditional substance dualism while preserving genuine agency through Active Dynamic Selves (ADS) that integrate conscious experience with causal efficacy.

5. Semi-Free Will as Emergent Property of Complex Integration

The framework's revolutionary concept of semi-free will operating between deterministic and random extremes resolves the classical free will debate by demonstrating how genuine choice emerges through complex neural integration within causal constraints (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This position maintains moral responsibility and individual agency while acknowledging scientific causation, offering a sophisticated alternative to both hard determinism and libertarian free will theories.

6. Ethical Integration of Democratic Values with Spiritual Principles

The DPV~ICRDAM synthesis demonstrates how traditional karmic principles can be integrated with contemporary democratic ethics, proposing that ethical living aligned with societal norms provides sufficient foundation for liberation (mokṣa) while maintaining spiritual motivation for moral behavior (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This integration creates bridges between secular and spiritual ethical frameworks without compromising the integrity of either domain.

7. Methodological Innovation in Consciousness Studies

The successful synthesis establishes a replicable methodology for systematic dialogue between spiritual and scientific approaches to consciousness that preserves the distinctive contributions of each domain while revealing their fundamental complementarity (Atmanspacher, 2024; Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This methodological innovation opens new research trajectories that can advance both contemplative practice and empirical investigation.

8. Ontological Equivalence Through Neutral Source Recognition

The framework's identification of Nirguṇa Brahman (NB) with Pre-Big Bang Quantum Vacuum Field (preBB_QVF) as neutral unmanifested source provides ontological foundation for understanding how both consciousness and matter emerge through phase transitions while maintaining their complementary relationship (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This equivalence dissolves artificial divisions between spiritual and material reality while preserving their distinctive phenomenological characteristics.

9. Practical Applications in Therapeutic and Educational Contexts

The implications extend beyond theoretical philosophy to practical applications in psychotherapy, education, and personal development, where understanding agency as emerging through dual-aspect integration offers new approaches to mental health, learning, and human flourishing (Chalmers, 2024; Goff, 2023; Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). These applications demonstrate the framework's relevance for addressing contemporary challenges in human welfare and social progress.

10. Preservation and Enhancement of Traditional Wisdom

The analysis demonstrates how classical spiritual insights, rather than being replaced by scientific understanding, are validated and enhanced through proper interpretation within contemporary frameworks (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This preservation maintains the transformative potential of traditional teachings while making them accessible to scientifically informed audiences, ensuring their continued relevance for human spiritual development.

11. Contribution to Global Philosophical Dialog

The successful integration of Eastern and Western, ancient and contemporary, spiritual and scientific perspectives contributes significantly to global philosophical dialogue by providing common ground for meaningful exchange across traditionally separate domains (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This contribution facilitates international cooperation in addressing shared human challenges while respecting cultural diversity and wisdom traditions.

12. Paradigmatic Shift Toward Integral Understanding

This comprehensive investigation represents a paradigmatic shift toward integral understanding that transcends reductive materialism, naive spiritualism, and artificial disciplinary boundaries (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). The emergence of dual-aspect monism as a viable alternative to both physicalism and dualism suggests fundamental changes in how consciousness, reality, and human nature will be understood in future scientific and philosophical discourse.

13. Implications for Human Potential and Social Evolution

The framework's understanding of individual agency as emerging through dual-aspect integration while remaining connected to cosmic evolution provides new perspectives on human potential and social development (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). This understanding supports both individual autonomy and collective responsibility, offering guidance for navigating contemporary challenges requiring both personal initiative and cooperative action.

14. Foundation for Future Consciousness Research

The established methodology and theoretical framework provide solid foundation for future investigations in consciousness studies, neuroscience, psychology, and contemplative science (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17). The framework generates testable hypotheses while maintaining openness to experiential dimensions of consciousness that resist purely objective measurement, ensuring continued advancement in understanding mind-matter relationships.

15. Revolutionary Advancement in Integrated Knowledge Systems

Looking toward the future, this comprehensive synthesis of ancient wisdom and contemporary understanding through the DPV~ICRDAM framework establishes unprecedented foundations for continued advancement in consciousness studies, ethical philosophy, and practical applications that honor both individual agency and cosmic interdependence. The demonstrated viability of bridging spiritual and scientific perspectives suggests that humanity stands at the threshold of a new era of integral understanding capable of addressing the complex challenges and extraordinary potential of conscious existence in an evolving cosmos (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b, 2025v17).

The revolutionary insights generated through this analysis of individual soul agency in the Brahma Sūtras provide not merely theoretical interest but practical guidance for personal development, social evolution, and species-wide advancement toward greater consciousness, ethical sophistication, and cosmic harmony. As humanity faces unprecedented global challenges requiring both individual responsibility and collective cooperation, the DPV~ICRDAM understanding of agency as emerging through dual-aspect integration while remaining grounded in neutral cosmic source offers essential wisdom for navigating the extraordinary opportunities and responsibilities of conscious existence in the contemporary world.

This synthesis demonstrates how the ancient wisdom of individual soul agency, when properly integrated through contemporary dual-aspect monism, provides essential foundations for understanding consciousness, ethics, and human potential in ways that honor both scientific rigor and spiritual depth.

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Śivānanda, Swāmi. (1887-1963/2002). Brahma Sutras.

Tranquillo, N. (2014). Dream Consciousness: Allan Hobson’s New Approach to the Brain and Its Mind. Springer. https://link.springer.com/book/10.1007/978-3-319-01421-9 (Wikipedia)

Varela, F. J., Thompson, E., & Rosch, E. (1991). The Embodied Mind: Cognitive Science and Human Experience. MIT Press. https://mitpress.mit.edu/books/embodied-mind

Vimal, R.L.P. (2023). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality (Volume 1: Chapters 1-12). https://www.researchgate.net/publication/377964854

Vimal, R.L.P. (2024a). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 2: Appendices). https://www.researchgate.net/publication/380850619

Vimal, R.L.P. (2024b). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 3: Discussions). https://www.researchgate.net/publication/382457706

Vimal, R.L.P. (2025a). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 4: Challenges and Resolutions). https://groups.google.com/g/sboc-forum/c/847hqhHLdQg/m/uySeZHFLAgAJ

Vimal, R.L.P. (2025b). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 5: Jñāna Yoga and Cosmology). https://groups.google.com/g/sboc-forum/c/TG8kVmRF8Vs/m/KlyDkKODEQAJ

Williams, P. (2009). Mahayana Buddhism: The Doctrinal Foundations. Routledge. https://www.routledge.com/Mahayana-Buddhism-The-Doctrinal-Foundations/Williams/p/book/9780415356534

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Sunday 17 August, 2025 at 06:35:37 am GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Continue-2 ...

5. Crypto[i]-Buddhist Critiques and the Dual-Aspect Resolution Framework: Bridging Hindu-Buddhist Philosophical Tensions

1. The Historical Symbiosis: Advaita Vedanta and Buddhist Non-Dualism

a. Key Tenets

b. Narrative Expansion

The historical development reveals a complex pattern of mutual influence rather than simple borrowing. Early Buddhist Madhyamaka philosophy, particularly through Nāgārjuna's śūnyavāda (emptiness doctrine), established sophisticated analyses of the conventional nature of all phenomena and the absence of inherent existence (Siderits, 2003). When Śaṅkara later articulated his doctrine of māyā (cosmic illusion) and the ultimate reality of Brahman, critics noted striking parallels to Buddhist insights about the conventional nature of phenomenal reality. However, Advaitic scholars maintain crucial differences: while Buddhism generally rejects any ultimate ground of being, Advaita posits Brahman as the positive, non-dual reality underlying apparent multiplicity (Comans, 2000). This fundamental disagreement about whether ultimate reality is positive (sat-cit-ānanda) or empty (śūnya) has shaped centuries of inter-traditional dialogue and mutual criticism.

2. The Crypto-Buddhist Accusation: Buddhist Critiques of Hindu Non-Dualism

a. Key Tenets

b. Narrative Expansion

The crypto-Buddhist critique operates on multiple philosophical levels, challenging both the originality and coherence of Advaitic positions. Buddhist philosophers like Kamalaśīla and later Tibetan scholars argued that once one acknowledges the ultimately illusory nature of individual selfhood and phenomenal multiplicity, the postulation of an underlying [Nirguna] Brahman [NB] becomes philosophically unnecessary and potentially contradictory (Williams, 2009). If all determinate characteristics and relationships are māyā, they contended, then Brahman itself cannot be characterized as sat-cit-ānanda [is Saguna Brahman (SB) is also illusory (not permanent, transient) because DA_SB~DA_PPU manifests from and returns to neutral NB~preBB_QVF: the triad (Buddhism, Advaita, and science) fits well in DPV~ICRDAM framework] without falling into the same conventional framework that Advaita claims to transcend. Furthermore, the practical methods of Advaitic sādhana (spiritual practice), including the negation of false identifications [neti-neti] and the cultivation of witness-consciousness, bear striking resemblance to Buddhist mindfulness and insight practices (Comans, 2000). This convergence in both theoretical analysis and practical methodology strengthens the Buddhist claim that Advaita represents a Hindu adaptation of fundamentally Buddhist insights rather than an independent philosophical development.

3. Philosophical Bridge-Building: Contemporary Integration Attempts

a. Key Tenets

b. Narrative Expansion

Several major philosophical frameworks have emerged to facilitate Hindu-Buddhist integration while respecting traditional boundaries. Perennialist approaches, exemplified by scholars like Aldous Huxley and Frithjof Schuon, argue for an underlying unity of mystical experience across traditions, suggesting that apparent doctrinal differences reflect varying cultural expressions of identical ultimate insights (Huxley, 1945/2009). However, this approach has faced significant criticism for minimizing genuine philosophical differences and imposing external interpretive frameworks on traditional teachings (Katz, 1978). More sophisticated approaches, such as John Hick's pluralistic hypothesis, propose that different religious traditions represent culturally conditioned responses to an ultimately ineffable transcendent reality, allowing for both genuine difference and underlying unity (Hick, 2005). Contemporary phenomenological approaches, influenced by thinkers like Edmund Husserl and Maurice Merleau-Ponty, focus on describing the structures of consciousness and embodied experience that different contemplative traditions explore, providing a neutral descriptive vocabulary that avoids metaphysical commitments while enabling productive comparison (Varela et al., 1991).

4. The Dual-Aspect Resolution: Integrating Traditional Insights through DPV~ICRDAM

a. Key Tenets

b. Narrative Expansion

The DPV~ICRDAM framework systematically addresses each of the major philosophical challenges that have generated inter-traditional conflict. The Agency-Unity Paradox, which questions how individual agency can coexist with ultimate non-duality, receives resolution through the dual-aspect understanding that individual consciousness [DA_ADS_SB] represents a localized intensification of the same subjective-objective structure [DA_SB~DA_PPU] that characterizes ultimate reality [NB~preBB_QVF] [SB manifests from and returns to NB]. Rather than viewing agency as either ultimately real (Advaita's conventional level) or ultimately illusory (Buddhism's conventional truth), the framework shows how agency operates as a genuine but emergent property of complex dual-aspect systems. The Permanence-Change Dialectic, which has divided Buddhist impermanence teachings from Hindu eternal consciousness doctrines, finds resolution in dynamic conservation principles where nothing is created or destroyed but everything undergoes continuous transformation within stable dual-aspect structures (Vimal, 2023b, 2024a, 2024b, 2025a, 2025b). The Freedom-Determinism Problem receives clarification through the concept of semi-free will, where agency operates neither through pure randomness nor complete determinism but through Effective Integrated Information that allows for genuine choice within causal constraints. Finally, the Consciousness-Matter Interface, which has generated centuries of debate about the relationship between subjective experience and objective reality, dissolves through the recognition that both represent complementary aspects of the same underlying dual-aspect reality rather than separate ontological domains requiring connection or reduction.

5. Key findings from this analysis

The analysis covers:

1. Historical Symbiosis - The complex development of Advaita Vedanta in relation to Buddhist thought

2. Crypto-Buddhist Critiques - Why Buddhists view certain Hindu teachings as disguised Buddhism

3. Bridge-Building Frameworks - Contemporary attempts to integrate the traditions

4. Dual-Aspect Resolution - How the DPV~ICRDAM framework addresses traditional conflicts

[i] What Does “Crypto” Really Mean?: The answer would be unanimous: it means cryptography, how information is encrypted.

What Does “Crypto” Really Mean?

Leading provider of SSL/TLS certificates, automated certificate management and website security solutions. Trust...

[ii] प्रच्छन्नबौद्ध (pracchanna-bauddha)

This breaks down as:

· प्रच्छन्न (pracchanna) = "concealed, hidden, disguised"

· बौद्ध (bauddha) = "Buddhist"

So प्रच्छन्नबौद्ध literally means "concealed Buddhist" or "crypto-Buddhist."

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Sunday 17 August, 2025 at 12:40:24 am GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Continue-1 ...

3. Integrative Resolution Matrix

3.1 Common Challenge Patterns

Analysis reveals four fundamental challenge patterns across traditions:

1. The Agency-Unity Paradox: How can individual agency coexist with ultimate unity?

2. The Permanence-Change Dialectic: How can identity persist through transformation?

3. The Freedom-Determinism Problem: How can genuine choice operate within causal systems?

4. The Consciousness-Matter Interface: How do subjective and objective dimensions relate?

3.2. DPV~ICRDAM's Systematic Solutions

3.2.1. Dual-Aspect Integration

Solution Principle: All entities exist as Dual-Aspect States (DAS) with inseparable subjective and non-subjective aspects. This eliminates artificial divisions while preserving genuine distinctions.

Application:

Agency-Unity: Individual agency operates at the SB level while unity is maintained at the NB level
Permanence-Change: Identity persists through information pattern continuity rather than substantial permanence
Freedom-Determinism: Semi-free will emerges through EII integration within causal constraints
Consciousness-Matter: Subjective experience and neural-physical basis are complementary aspects

3.2.2. Hierarchical Emergence

Solution Principle: Consciousness and agency emerge through increasing levels of complexity and integration while remaining grounded in more fundamental levels.

Application: From neutral NB~preBB_QVF → Unified Field → Four Forces → Matter → Life → ADS → CSE → Potential return to NB

3.2.3 Dynamic Conservation

Solution Principle: Nothing is created or destroyed; only transitions of dual-aspect states occur, maintaining both continuity and change.

Application: Resolves concerns about soul creation, death, and rebirth through conservation of dual-aspect information-energy patterns.

4. Contemporary Relevance and Future Directions

4.1 Neuroscientific Implications

The DPV~ICRDAM framework generates specific predictions about consciousness that can be empirically tested:

EII Measurement: Different states of consciousness should correlate with measurable levels of effective integrated information (Vimal, 2022).
Dual-Aspect Correlates: Every subjective experience should have identifiable neural-physical correlates while maintaining irreducible subjective properties
Agency Indicators: Genuine choice-making should be associated with specific neural signatures different from purely determined responses

4.2 Ethical and Social Applications

The DPV~ICRDAM framework's resolution of agency challenges has practical implications:

Moral Responsibility: Provides foundation for individual accountability within causal systems
Social Justice: Links individual agency with collective responsibility for social structures
Environmental Ethics: Extends moral consideration through recognition of dual-aspect nature in all entities

4.3 Interfaith Dialog

By providing structural equivalences rather than forcing doctrinal unity, DPV~ICRDAM offers a framework for meaningful dialog between different wisdom traditions while preserving their distinctive insights.

5. Key findings from this analysis

We have created a comprehensive analysis of the challenges and resolutions. The analysis systematically examines the fundamental philosophical difficulties faced by each of the eight traditions in interpreting individual soul agency, and demonstrates how the DPV~ICRDAM framework provides integrative solutions.

Key findings from this analysis include:

1. Major Challenge Categories Identified:

1. The Agency-Unity Paradox: How individual agency can coexist with ultimate unity

2. The Permanence-Change Dialectic: How identity persists through transformation

3. The Freedom-Determinism Problem: How genuine choice operates within causal systems

4. The Consciousness-Matter Interface: How subjective and objective dimensions relate

2. Specific Tradition Challenges:

Advaita: The two-truth problem where practical agency conflicts with ultimate non-duality
Viśiṣṭādvaita: Balancing individual agency with being attributes of Brahman
Buddhism: The anātman-karma paradox where moral responsibility exists without permanent self
Sāṅkhya: The consciousness-action paradox with passive Puruṣa yet apparent agency
Achintya-Bheda-Abheda: The logical coherence of simultaneous unity and difference

3. DPV~ICRDAM's Systematic Solutions:

1. Dual-Aspect Integration: All entities exist as inseparable subjective-objective aspects

2. Hierarchical Emergence: Consciousness emerges through increasing complexity while remaining grounded

3. Dynamic Conservation: Nothing created/destroyed, only transitions of dual-aspect states

4. Semi-Free Will: Agency operates between deterministic and random extremes through Effective Integrated Information

4. Advaita Vedanta as Crypto-Buddhist

“Crypto-Buddhist” is a term sometimes used by traditional Buddhist scholars to criticize certain Hindu philosophical positions, particularly Advaita Vedanta, suggesting they are essentially Buddhist teachings disguised or presented under Hindu terminology. The criticism implies that these systems have borrowed core Buddhist insights about non-duality, emptiness, or the illusory nature of conventional reality while maintaining a Hindu conceptual framework.

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Saturday 16 August, 2025 at 10:24:14 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

Excerpts from Vimal (2025, Vol 18): Brahma Sūtra 2.3.33-39 (BS249-255): Kartradhikaranam (कर्त्राधिकरणम्) The individual soul is an agent: A Synthesis of (A) Interpretations by (1) Bādarāyaṇa (Vyāsa) (Brahma Sūtra Vedānta), (2) Śankarācārya (Advaita), (3) Rāmānujācārya (Cit-Acit Viśiṣṭādvaita), (4) Śivānanda (Advaita, Brahma Sūtra Vedānta, and Vijñāna Vedānta), (5) Chaitanya Mahāprabhu (Gauḍīya Vedānta a.k.a. Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila (Sankhya), (7) Buddha (Buddhism), and (8) DPV~ICRDAM, (B) Challenges, and (C) Resolutions

6. Conclusion of challenges across 8 philosophical and resolutions through DPV~ICRDAM framework

The systematic analysis of challenges across eight philosophical traditions reveals that questions of individual soul agency touch upon the most fundamental issues in philosophy of mind, metaphysics, and ethics. While each tradition offers valuable insights, all face significant conceptual difficulties when attempting to coherently explain the nature and scope of individual agency.

The DPV~ICRDAM framework emerges as a promising integrative solution that addresses these perennial challenges through its dual-aspect monistic approach. By recognizing that consciousness and matter are complementary aspects of the same underlying reality, rather than separate substances requiring problematic interaction, the framework dissolves many traditional paradoxes while preserving the practical and spiritual significance of individual agency.

The framework's strength lies not in forcing artificial harmony between contradictory positions, but in providing a more fundamental level of analysis that reveals the complementary nature of apparently opposing perspectives. This approach maintains scientific rigor while honoring spiritual wisdom, offering a path forward for consciousness studies that neither reduces subjective experience to mere neural activity nor disconnects spirituality from empirical reality.

Most significantly, the DPV~ICRDAM resolution of agency challenges provides a foundation for ethical living that bridges individual responsibility and cosmic connection. By understanding individual souls as Active Dynamic Selves operating through dual-aspect integration within the larger cosmos, the framework supports both personal agency and collective evolution toward greater consciousness and ethical sophistication.

The practical implications extend beyond philosophical discourse to include educational approaches, therapeutic interventions, and social policies that honor both individual autonomy and collective interdependence. As humanity faces increasingly complex global challenges requiring both individual initiative and cooperative action, the DPV~ICRDAM understanding of agency as emerging through dual-aspect integration offers valuable guidance for navigating the tensions between personal freedom and social responsibility.

This analysis demonstrates that the ancient wisdom embedded in discussions of soul agency remains profoundly relevant to contemporary challenges in understanding consciousness, free will, and moral responsibility. The synthesis achieved through DPV~ICRDAM suggests that the perennial philosophical questions addressed in the Brahma Sūtras continue to offer insights essential for human flourishing in the contemporary world.

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Saturday 16 August, 2025 at 09:36:02 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

2. Sankhya vs DPV~ICRDAM-based Neo-Sankhya

[Siddhāntin: 16aug25]

[Pūrvapakṣin-2: 16aug25, Paraphrased]

Which one is closest to the original[i]?

[1] You claim that subjective consciousness entails awareness, yet only the objective neural substrate has true capacity for action. Consequently, subjective awareness does not itself perform actions and is therefore regarded as illusory.

[2] You contend that while subjective consciousness entails awareness, it is exclusively the objective neural mechanisms that carry out real actions. In this view, subjective awareness itself does not initiate actions and is therefore merely illusory.

[3] Neutral / Descriptive

According to this view, subjective consciousness is characterized by awareness, whereas the capacity for genuine action resides exclusively in the neural substrate. Within this framework, subjective awareness does not itself initiate actions and is therefore interpreted as illusory.

[4] Formal / Academic

It is proposed that subjective consciousness consists solely of awareness, while the objective neural substrate alone possesses genuine agency. Hence, subjective awareness is not the true agent of action and must be considered illusory.

[5] Concise / Direct

Subjective consciousness provides awareness, but only the neural substrate acts. Thus, awareness itself is not the doer and is deemed an illusion.

[6] Persuasive / Critical

The position holds that consciousness merely supplies awareness, whereas authentic action originates in the neural substrate. In this view, the apparent agency of awareness is not real but an illusion.

[Siddhāntin: 16aug25]

We deny Pūrvapakṣin-2’s misinterpretation. NO, we are NOT saying that. Pūrvapakṣin-2 is misreading, i.e., reading it the way he wants to read, separate them (s and ns aspects) first and then analyze NOT from the point of view of DPV~ICRDAM, but from the point of view of s-ns interaction. This is because once we separate s and ns, it is no more DPV~ICRDAM; instead, it is dualism and its 14 challenges as elaborated in (Vimal, 2021a). If s-ns interaction is allowed, then it is interactive s-ns dualism.

What we are trying to say is that a conscious state of the ADS (active dynamic self, agent) is a dual-aspect state (DAS) with consciousness (CSE) as subjective (s) aspect and its inseparable, complementary, and reflective 1-1 correlated neural-physical activity/basis in CSMS-NN as non-subjective (ns,p) aspect. Reflective means whatever is going on in ns-aspect is faithfully and immediately reflected in s-aspect and vice-versa without s-ns interaction (so no category mistake). The DAS of the ADS arises through DAS-DAS interactions between the DASs of the entities related to its 8 necessary conditions.[ii] [CSE: conscious subjective experience, CSMS: cortical and subcortical midline structures, NN: Neural network]. So far, it is the perception part of the perception-action task.[iii] We can similarly develop the action part.[iv]

[i] Original: You are asserting subjective consciousness has awareness but that only the objective neural substrate possesses genuine action capacity. The subjective awareness is not doing the action and is thus an illusion.

[ii] The 8 necessary conditions of the self

(1) Elementary waveforms (EW) (Pereira Jr. et al., 2016) related to ADS. EWs are fully developed in (Vimal, 2024b.§88).

(2) Formation of neural network (NN) such as cortical and sub-cortical midline structures (CSMS),

(3) Wakefulness,

(4) Reentrant interactions among neural populations,

(5) Long-term memory that retains information for the conscious self before deep sleep,

One could further argue for other necessary conditions, such as (7) neural synchrony, (8) intrinsic activity (Georg Northoff, 2014), and so on.

Further research is needed to address if the above necessary conditions of consciousness are also sufficient.

References

Vimal, R. L. P. (2023). Towards a Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality (Volume 1: Chapters 1-12).^{^[ii]} Vision Research Institute: Living Vision and Consciousness Research, 16(4), 1-654. [Available: < (Vimal, 2023a): https://www.academia.edu/117032631>

[iii] The correct phrase commonly used for tasks involving the integrated study of sensory processing and movement is perception-action task or sometimes perception-action coupling. This terminology emphasizes the close and reciprocal relationship between how organisms perceive their environment and how they act upon it. In psychology and cognitive science, the idea is often referred to as the perception-action loop, where perception informs action and, in turn, action provides additional perceptual information. The term "perception-action task" specifically describes tasks designed to study or utilize this dynamic integration, such as reaching, grasping, walking, or other goal-directed behaviors.

[iv] In other words, we deny any misinterpretation. No, we are NOT suggesting that. Pūrvapakṣin-2 is misreading the situation—he is interpreting it according to his own biases. First, he separates the subjective (s) and non-subjective (ns) aspects, then analyzes them not from the vantage point of DPV~ICRDAM, but from the perspective of s-ns interaction. Once we separate these aspects, it is no longer DPV~ICRDAM; rather, it becomes dualism and its 14 challenges, as explained in Vimal (2021a). If s-ns interaction is permitted, then we are dealing with interactive s-ns dualism.

What we aim to express is that a conscious state of the Active Dynamic Self (ADS) is characterized as a dual-aspect state (DAS). This state includes consciousness (CSE) as the subjective (s) aspect, alongside an inseparable, complementary, and reflective neural-physical activity/basis in the Cortical and Subcortical Midline Structures-Neural Network (CSMS-NN) as the non-subjective (ns,p) aspect. "Reflective" means that whatever occurs in the ns-aspect is faithfully and immediately mirrored in the s-aspect, and vice versa, without any s-ns interaction (thus avoiding a category mistake). The DAS of the ADS arises through DAS-DAS interactions among the DASs of the entities involved, which are related to its eight necessary conditions.

So far, this explanation pertains to the perception aspect of the perception-action task. We can similarly develop the action aspect.

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Saturday 16 August, 2025 at 02:53:35 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

2.6. Kapila's Sāṅkhya: The Consciousness-Action Paradox

2.6.1. Primary Challenge: Pure Consciousness and Apparent Agency

Challenge: If Puruṣa is pure consciousness that neither acts nor changes, how can individual responsibility or agency be coherently explained? This creates the fundamental problem of passive consciousness yet apparent volitional action.

Specific Issues:

Action Attribution: Who or what is the real agent if Puruṣa doesn't act?
Moral Responsibility: How can inactive consciousness bear karmic consequences?
Liberation Paradox: How can passive consciousness "achieve" liberation?
Experience Integration: How do Puruṣa and Prakṛti interact without compromising their distinct natures?

2.6.2. DPV~ICRDAM Resolution

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Friday 15 August, 2025 at 05:52:02 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

1. The 8^th Round of Discussion: Understanding the Differences between Science and Spirituality: Definitions, Evidence, and Proof

Clarifying the Distinct Foundations and Proof Concepts in Scientific Inquiry and Spiritual Insight

[Pūrvapakṣin-1: Paraphrased]

Throughout the seven rounds of discussion, you have not provided explanations or evidence addressing either issue 1 or issue 2, specifically regarding the scientific basis of ICRDAM and the spiritual foundation of DPV. In contrast, I have repeatedly and extensively articulated why ICRDAM does not have a scientific basis and why DPV does not align with the principles of spirituality, with no substantive response from you to my arguments. As a result, the assertion that ICRDAM is science-based and DPV is spirituality-based constitutes a misleading narrative.

[Siddhāntin: 15-August-2025]

Your argument is untenable. Please see below.

Q1. What are the definitions of Science and Spirituality?

Science is typically defined as the systematic pursuit and application of knowledge and understanding of the natural and social world through observation, experimentation, and evidence-based methods. It involves the formulation and testing of hypotheses, objective observation, critical analysis, and peer review to uncover general laws or truths about the universe. (sciencecouncil+4) ICRDAM satisfies this definition. For detail, see (Vimal, 2025a).

Another example is: Critical test: If separability is found in the experiment proposed in Section 3.5 of (Vimal, 2022) then the inseparability hypothesis of the ICRDAM/DPV framework will certainly be rejected.

Furthermore, the ICDAM has introduced the concept of consciousness in physics, defining it as the subjective aspect (s) of a dual-aspect state (DAS) of an entity without violating present scientific understanding. This extends the existing knowledge in a way that all the equations of classical and quantum mechanics remain unchanged. This has been elaborated in (1) (Vimal, 2010e) for classical mechanics (including electromagnetic theory, special and general theory of relativity), (2) (Vimal, 2010f) for orthodox QM (Schrödinger equation, current, Dirac Lagrangian, the Lagrangian for a charged self-interacting scalar field) and Standard Model (the Lagrangian for free gauge field and Lagrangian for the electromagnetic interaction of a charged scalar field), and (3) (Vimal, 2010g) for QM (including loop quantum gravity and string theory).

Spirituality is a broad and personal concept often described as a sense of connection to something greater than oneself, and it usually involves searching for meaning, purpose, or sacredness in life. Spirituality may or may not be linked to organized religion (God is not necessary in Spirituality, atheists can be spiritualists). It often refers to how individuals seek and express meaning, experience interconnectedness to the self, others, nature, or a higher power, and may include experiences of awe, reverence, and contemplation. (takingcharge.csh.umn+6). DPV satisfies this definition.

Q2. How do definitions of science and spirituality compare in their emphasis on evidence and belief?

The definitions of science and spirituality differ fundamentally in their emphasis on evidence versus belief:

Science is rooted in empirical evidence. It relies on observation, experimentation, systematic investigation, and rational analysis to explain phenomena. Conclusions in science must be repeatable and verifiable by others; beliefs not supported by evidence are set aside.risingentropy+1 ICRDAM is consistent with this.
Spirituality is generally oriented around personal beliefs, intuition, introspection, and subjective experience. Spiritual convictions often do not depend on empirical or objective evidence and are usually accepted as meaningful because of inner conviction, tradition, or faith rather than external validation.hub.edubirdie+1 DPV is consistent with this.

In summary:

Science prioritizes evidence, requiring demonstrable proof before accepting claims.
Spirituality emphasizes belief and meaning, with or without objective evidence, focusing on personal or transcendent experience.

Despite these differences, both can provide a sense of meaning and wonder, though the paths they take are distinct: science “looks outside” through evidence, while spirituality “looks within” through belief and personal insight.reddit+2

Q3. How does the concept of proof differ between scientific inquiry and spiritual insight?

Scientific inquiry and spiritual insight fundamentally differ in how they approach and define the concept of proof:

Science relies on empirical, observable, and repeatable evidence. Proof in science is demonstration that something exists or occurs through sensory data—what can be seen, measured, or detected. Scientific proof depends on unbiased observation, systematic experimentation, logical reasoning, and consensus among experts. If something cannot be detected by instruments or replicated by others, science does not accept it as proven. Scientific claims change as new evidence emerges, and beliefs are adjusted with discoveries or refutations.newindianexpress+1
Spirituality, by contrast, treats proof as a matter of inner conviction, personal experience, or intuition. Spiritual insight often acknowledges that reality may extend beyond what the senses or instruments can capture. Proof is seen as an internal realization, a subjective understanding, or a transcendent experience—sometimes described as “knowing in your heart or soul.” Spiritual proof may derive from meditation, contemplation, tradition, or deep reflection. It is not required to be externally verifiable or repeatable, and typically persists regardless of physical evidence. The truth in spirituality is often considered ineffable and beyond absolute definition, sometimes expressed as “Neti Neti” (“not this, not that”), acknowledging that ultimate reality transcends measurement and material proof.sos+1

In summary: Science demands external, repeatable, and measurable proof, while spirituality recognizes internal, non-material, and intuitive proof as valid. Both approaches seek understanding, but their standards and methods for proof are fundamentally distinct.newindianexpress+1

On the Intersection of Science and Religion

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Over the centuries, the relationship between science and religion has ranged from conflict and hostility to harm...

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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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Thursday 14 August, 2025 at 07:24:40 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

In this post, we present the overarching conclusion, followed by the development of BS235-248.

We appreciate your feedback and constructive comments.

Overarching Conclusion: Reconstructing the Individual Soul's Nature through DPV~ICRDAM Framework

Brahma Sūtra 2.3.19-32 (BS235-248): Utkrantigatyadhikaranam (उत्क्रान्तिगत्यधिकरणम्) The size of the individual soul: A Synthesis of (A) Interpretations by (1) Bādarāyaṇa (Vyāsa) (Brahma Sūtra Vedānta), (2) Śankarācārya (Advaita), (3) Rāmānujācārya (Cit-Acit Viśiṣṭādvaita), (4) Śivānanda (Advaita, Brahma Sūtra Vedānta, and Vijñāna Vedānta), (5) Chaitanya Mahāprabhu (Gauḍīya Vedānta a.k.a. Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila (Sankhya), (7) Buddha (Buddhism), and (8) DPV~ICRDAM, (B) Challenges, and (C) Resolutions

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(PDF) Problems of materialism, idealism, dualism, and Panpsychism

PDF | There are serious unresolvable problems in materialism, idealism, dualism and panpsychism as elaborated in...

(PDF) Problems of materialism, idealism, dualism, and Panpsychism

PDF | There are serious unresolvable problems in materialism, idealism, dualism and panpsychism as elaborated in...

(PDF) Problems of materialism, idealism, dualism, and Panpsychism

PDF | There are serious unresolvable problems in materialism, idealism, dualism and panpsychism as elaborated in...

Ram Lakhan Pandey Vimal

<rlpvimal@yahoo.co.in>

unread,

Aug 20, 2025, 2:06:56 PMAug 20

to Scientific Basis of Consciousness Forum

Hi Everyone,

We are now moving forward into the 9^th round of discussions.

We appreciate your feedback and constructive comments.

3. The 9^th Round of Discussion: From Neutral Nirguṇa Brahman to Manifested Reality: Cooling-Driven Cycles of Dual-Aspect Cosmic Evolution

Cycles of Consciousness: From Neutral Nirguṇa Brahman to Manifested Saguna Reality

Dual-Aspect Cosmology and Its Critics: A Debate on Nirguṇa–Saguṇa Transitions

Beyond the Void: Logical and Empirical Grounds for DAS in Cosmic Evolution

[Pūrvapakṣin-1: 18-August-2025, Paraphrased]

The Siddhāntin’s framework rests on a two-step assumption. First, he posits that Nirguṇa Brahman (NB)—which he equates with the quantum vacuum field (QVF)—is itself of the nature of a dual-aspect state (DAS)[, after symmyery breaking and phase transition]. From this, he derives the secondary claim that Saguna Brahman (SB), identified with fields, particles, objects, and even the brain, also exists as DAS.

This line of reasoning is problematic for both logical and empirical reasons. By the Siddhāntin’s own definition, NB (or QVF) is neutral and indeterminate, possessing no explicit or implicit [?] subjective (s) or non-subjective (ns) aspects. But without at least implicit s/ns aspects, the very concept of a DAS loses coherence, since a DAS necessarily requires such complementarity. Thus, the primary assumption that NB is of the nature of DAS collapses into redundancy and incoherence.

Moreover, no scientific or spiritual evidence exists for DAS in NB. If DAS is absent at the foundational level, then the secondary claim—that SB (particles, brains, etc.) is also DAS—becomes invalid by default, since SB emerges from NB. There is likewise no empirical support for attributing DAS to SB. Therefore:

Logical validity of DAS in NB: Zero
Empirical validity of DAS in NB: Zero
Logical validity of DAS in SB: Zero
Empirical validity of DAS in SB: Zero

This raises several critical questions:

1. From where, then, has dualism or any other metaphysics been introduced?

2. If my critique rests purely on logical and empirical grounds without allegiance to any rival metaphysics, how can it be dismissed as destructive?

3. Why does Siddhāntin assume, wrongly, that the primary postulates of any metaphysical framework must remain beyond questioning?

The scientific method itself contradicts such dogmatism. Einstein’s special and general relativity, built upon postulates like the constancy of light, are continually re-tested. If that postulate were ever disproven, relativity would be discarded. Likewise, the postulate of NB and SB being DAS must remain open to scrutiny.

Finally, there remains the grave problem of DAS–DAS interactions. Without a coherent and empirically supported explanatory mechanism for how one DAS interacts with another, both the functioning of the cosmos and of the human body/brain would be rendered implausible. To evade such implications is to perpetuate dogma rather than constructive philosophy.

In sum, Siddhāntin’s framework suffers from untenable assumptions about DAS in both NB and SB, a lack of empirical grounding, and an unwillingness to address the profound implications of DAS–DAS interactions. Such shortcomings threaten the sustainability of his metaphysics.

[Siddhāntin, 20-August-2025]

The objections raised are not new; they have already been addressed in detail in Vimal (2025a, pp. 287–354). Siddhāntin encourages readers to study those sections carefully, as they explain both the conceptual grounding and the empirical plausibility of DAS and DAS–DAS interactions. Nevertheless, let me respond here in summary to the central points raised.

1. On the Nature of NB and DAS

The Pūrvapakṣin assumes that assigning DAS to NB is logically impossible because NB is defined as “neutral” and “without explicit aspects.” This is a misreading. The DPV~ICRDAM framework asserts that the unmanifested state of NB has pontentiality of explicit DAS of countless entities. NB is a neutral substratum of potentiality—neither attribute-laden nor attributeless in an absolute sense. Through symmetry breaking and phase transition, NB unfolds into dual-aspect states (DAS), which constitute Saguna Brahman (SB). Thus, NB is not described as DAS in the strong sense, but as the source-field from which DAS structures emerge through symmetry breaking and phase transition.

2. On Empirical Validity

While it is true that empirical science has not directly observed NB, it has provided a striking parallel: the pre-Big Bang quantum vacuum field (preBB_QVF) without quantum fluctuations (QFs) at state S1 of HCC (The Heptagonal Cyclic Cosmology (Vimal, 2025b.§4.2.8).[i] There is a symmetry breaking and phase transition to dual-aspect SB (Saguna Brahman) with QFs at state S2 of HCC. These QFs eventually led to BB (Big Bang) at state S3. Then, there is secod phase transition from S2 to S4 through S3, i.e., in essence, there is a phase transition from neutral NB phase to dual-aspect SB ~ DA-UF (dual-aspect unified field) in State S4, in which Lambda CDM (cold dark matter) model operates that has scientific evidence. Then there is another symmetry breaking to dissociate DA_UF to DA_GF, DA_EM, DA_WF, and DA_SF and usual further evolution. The current 13.8 billion years universe is in state S4. After about 100 billion years (BYs) disssolution will occur through another phase-transition at state S5 (BF/HD/TD/BR/BC/MP); then to state S6 with DA_SB_QFs, then to the state S7 without QFs in neutral NB, which state S1 NB without QFs then cycle repeats.

Heptagonal Cyclic Cosmology (HCC)

From Neutral Nirguṇa Brahman to Manifested Reality: Cooling-Driven Cycles of Dual-Aspect Cosmic Evolution

The Heptagonal Cyclic Cosmology (HCC) as follows:

S1(NB) : <Neutral NB ~ neutral preBB_QVF with potentiality of quantum fluctuations (QFs)> → (through symmetry breaking and phase transition)

S2(SB): <manifested DA_QF_SB ~ PreBB_QVF_QF with real manifested QF that led to BB> →

S3(SB): BB → (through phase transition due to temperature drop from BB to pre_Planck epoch)

S4(SB): DA_SB~DA_UF (part of Lambda-CDM, present universe) →

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(NB) : <neutral Post_BF/HD/TD/BR/BC/MP_QVF with potentiality of quantum fluctuations (QFs)> →

S1 (NB) : <Neutral NB ~ neutral preBB_QVF with potentiality of quantum fluctuations (QFs)> to complete one cycle

3. On DAS–DAS Interactions

The charge that DAS–DAS interactions are incoherent misrepresents the reflective principle at the heart of the DPV~ICRDAM framework. Inseparable complementarity means that the subjective (s) and non-subjective (ns) aspects are not interacting as two substances, but reflecting as two aspects of one inseparable state. Just as the spin and charge of an electron are not “interacting substances” but co-inherent attributes, so too are s and ns inseparable. Hence, there is no metaphysical gap demanding a causal bridge.

4. On Scientific Method and Critique

The Pūrvapakṣin invokes Einstein to argue that postulates must be open to questioning. This point is well taken. Indeed, the DPV~ICRDAM framework embraces this spirit by explicitly formulating its assumptions in testable form. For instance, the framework predicts that wherever there is a physical-energetic structure (ns-aspect), there must be a co-reflected subjective potential (proto-conscious s-aspect). This offers a new heuristic for consciousness studies, neuroscience, and even artificial intelligence. There are other testable predictions elaborated in (Vimal, 2025a):

<https://drive.google.com/file/d/1FRev5mLl7SNn_xdbvWNM_KbU_gqyms_J/view?usp=drive_link>.

5. On Cosmic Functioning

Far from leading to the “stoppage” of cosmic or biological functioning, the DAS principle explains why functioning occurs at all. If physicality (ns) were a brute fact without subjectivity (s), we could never account for the emergence of experience. If subjectivity (s) floated free from physicality (ns), it could never integrate with the observable universe. The s-ns interaction is prohibited in metaphysics because it causes category mistakes, even if it appears to some interactionists that s and ns interact. But it is a naïve misconception, in analogy to how the earth appears flat and the sun moves from east to west, so the ancient earth-centric hypothesis is valid. Only their inseparability and complementarity explain the coherence of both physics and phenomenology.

6. On Cyclic Cosmology

Finally, the DPV~ICRDAM framework grounds its metaphysics in a broader cosmological model: the Heptagonal Cyclic Cosmology (HCC) (Vimal, 2025b, §4.2.8). Here, NB serves as the neutral ground of potentiality at states S1 and S7 of HCC, while SB manifests through stages of dual-aspect unfolding, cosmic expansion, and eventual return. This cyclic structure parallels modern cosmological scenarios (e.g., cyclic models in physics), while integrating the reflective s/ns principle.

7. Closing

The Pūrvapakṣin’s concerns are valuable for sharpening the framework, but they stem from misinterpretation. NB is not asserted to be a DAS but rather the neutral, pre-dual-aspect substratum. DAS emerges only with the manifestation of SB through symmetry breaking and phase transitions. The reflective inseparability of s/ns renders “DAS–DAS interaction problems” moot, since no external causal bridge is needed.

Far from being dogma, this framework is open to empirical testing, integrative of science and spirituality (atheists could also be spiritualists), and offers explanatory coherence unmatched by rival systems. The criticism, though sincere, thus strengthens rather than weakens the explanatory power of DPV~ICRDAM.

8. Comparative Debate: Pūrvapakṣin-1 vs. Siddhāntin

Here’s the side-by-side debate format that clearly contrasts Pūrvapakṣin-1 and Siddhāntin.

Pūrvapakṣin-1 (Paraphrased)	Siddhāntin (Reply)
The Siddhāntin builds his framework on two assumptions: (i) Nirguṇa Brahman (NB), equated with the quantum vacuum field (QVF), is a dual-aspect state (DAS); and (ii) therefore Saguna Brahman (SB), expressed as particles, fields, objects, and brains, is also DAS. Both assumptions collapse under logical and empirical scrutiny.	This is a misreading. NB is not asserted to be a DAS in the strong sense. Rather, NB is a neutral substratum of potentiality. Through symmetry breaking and phase transition, NB unfolds into dual-aspect structures (DAS), which constitute SB. Thus, NB serves as the potential source-field of entities with DAS, not as an entity with DAS itself.
By definition, NB is neutral, lacking explicit or implicit subjective (s) or non-subjective (ns) aspects. But without such complementarity, the very notion of DAS becomes meaningless. To call NB a DAS is incoherent.	Correct—but note: NB is not explicitly DAS. It is the pre-dual-aspect ground. Once manifested, it yields DAS through reflection of s and ns aspects. This distinction resolves the supposed incoherence.
No empirical evidence exists for DAS in NB. Likewise, since SB emerges from NB, no empirical basis exists for DAS in SB either. Hence: – Logical validity of DAS in NB: Zero – Empirical validity of DAS in NB: Zero – Logical validity of DAS in SB: Zero – Empirical validity of DAS in SB: Zero	Empirical evidence parallels exist in quantum vacuum fluctuations (QVF). These are not NB itself, but a scientific equivalence: what appears as emptiness is a field of potentiality. This illustrates how potentiality can manifest without contradiction. SB, in turn, exhibits DAS inseparability in all complex structures—neuroscience shows 1-1 correlation and co-existence of neural substrates (ns) and experience (s).
From this collapse of assumptions arise serious questions: (1) Where has dualism or metaphysics crept in? (2) Why dismiss critique as destructive if it rests only on logical and empirical grounds? (3) Why assume primary postulates cannot be questioned?	These questions are welcome. Postulates must indeed remain testable. DPV~ICRDAM is framed in that spirit. It predicts that wherever a physical-energetic structure (ns) exists, a co-reflected subjective potential (proto-s) must exist. This can guide testable hypotheses in neuroscience and AI.
The analogy with Einstein is clear: relativity postulates are tested repeatedly. If falsified, relativity would be discarded. Why should the DAS postulate be immune?	It is not immune. The DAS principle stands or falls with its explanatory power. It is retained because (i) it uniquely accounts for the interdependently co-arising of DAS with subjective experience (s-aspect) and objective structure (ns-aspect), (ii) explains all empirical data, (iii) satisfies all 32 criteria of framework selection (Vimal, 2023a),[ii] (iv) none of the 100s of fMRI/EEG reports show separability between s and ns aspects, and (v) bridges spirituality and science, where rival frameworks fail.
Even worse, the DAS framework cannot explain DAS–DAS interactions. Without such a mechanism, neither the universe nor the brain could function coherently. This is the gravest flaw.	This objection rests on a category error. The s and ns are not “two material substances” that can causally interact. Rather, s/ns are inseparable, complementary, and reflective aspects of one single dual-aspect state (DAS). Like spin and charge in physics, they co-inhere without requiring external causation. For example, an electron has mass, charge, and spin. A state of an electron can interact with the state of a photon as in photoelectric effect. Simialarly DAS-DAS interaction is valid. The details on Dual-Aspect State (DAS) and DAS-DAS interactions are given Section 4 of Vimal (2025a), pages 287-354.[iii] Thus, the problem dissolves.
Refusing to examine these consequences fosters dogma, not philosophy. Siddhāntin’s insistence on DAS is a negative approach that blinds followers to the grave implications of his assumptions.	Far from dogma, the DPV~ICRDAM framework integrates science and spirituality and remains open to critique. It grounds cosmic functioning in reflective inseparability: without ns, no physical order; without s, no experiential order. Their complementarity explains why the cosmos and consciousness are coherent.
In sum: DAS in NB and SB is logically unsustainable, empirically unproven, and threatens explanatory collapse.	In sum: NB is not an entity with DAS but the neutral source from which the entity with DAS emerges. An entity with DAS is empirically paralleled by QVF and phenomenologically by s/ns complementarity. The alleged “collapse” is resolved once reflection, inseparability, and phase transition are understood.

9. Closing

The Pūrvapakṣin’s critique rightly emphasizes logical clarity and empirical grounding, but it misinterprets the role of NB in the DPV~ICRDAM system. NB is not an entity with explicit DAS but the neutral substratum of potentiality. Through symmetry breaking, NB unfolds into Saguna Brahman (SB), which manifests as entities with respective DAS in various forms.

The reflective inseparability of subjective and non-subjective aspects eliminates the so-called ns-s interaction problem. State-state interactions are well established in physics; likewise, the DAS-DAS interaction holds true in the DPV-ICRDAM system. This framework, far from dogma, provides testable predictions and explanatory consistency that surpasses what pure materialism, dualism, or pure idealism can offer. Therefore, the DPV-ICRDAM framework is both scientifically grounded and spiritually comprehensive.

10. The flowchart diagrams

The flowchart diagram showing the transition:
Neutral NB → Phase Transition → SB with DAS → Cyclic Cosmology → back to NB.

Here’s the enhanced flowchart with scientific and spiritual examples included:

NB → Quantum Vacuum Fluctuations (equivalence or analogy)
SB → Particles, Fields, Brain structures
DAS → Dual-aspect state with experience as s-aspect and neural-physical substrate as ns-aspect
Cycle → Big Bang → Big Crunch / Heat Death / Mahāpralaya

Brief flowchart:

NB → QVF (potentiality)
SB → Particles / Brain
DAS → Experience + Neural substrate
Cycle → Big Bang → Heat Death → Mahāpralaya

[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 preBB_QVF with potentiality of quantum fluctuations (QFs)> →

S2(SB): <manifested DA_QF_SB ~ PreBB_QVF_QF with real manifested QF that led to BB> →

S3(SB): BB →

S4(SB): DA_SB~DA_UF (part of 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(NB) : <neutral Post_BF/HD/TD/BR/BC/MP_QVF with potentiality of quantum fluctuations (QFs)> →

S1 (NB) : <Neutral NB ~ neutral preBB_QVF with potentiality of quantum fluctuations (QFs)> to complete one cycle

[ii] The 32 framework-selection criteria compiled from various sources (Vimal, 2023) are as follows:

(1) Does the framework have evidence from quantitative objective (observed and measured) and (or) qualitative subjective (observed but not measured) empirical data (not influenced by opinion or bias)?

(2) Is the framework “Accurate – empirically adequate with experimentation and observation”?

(3) Is the framework “Consistent – internally consistent, but also externally consistent with other theories”?

(4) Does the framework have a “Broad Scope – a theory's consequences should extend beyond that which it was initially designed to explain”?

(5) Is the framework “Fruitful – a theory should disclose new phenomena or new relationships among phenomena”?

(6) Is the framework “Simple – the simplest explanation, principally similar to Occam's razor”?

(7) Is the framework consistent with the Model selection criterion (MSC) from Akaike information statistics (AIS)?

(8) How many authentic irresolvable problems are in the framework?

(9) Generality as an explanatory power: Do the meta-theory or theory assumptions work everywhere in all situations?

(10) Consistency: Are the assumptions consistent with what we already know?

(11) Necessity: Do the new assumptions resolve a clearly established paradox in the old view?

(12) Parsimony: Are the new assumptions the minimum required to allow theories based on them to explain more phenomena more accurately, with less overall work?

(13) Formality: Can the meta-theory be formalized in mathematical terms?

(14) Productivity: Do the new assumptions lead to successful theory?

(15) No-Go Theorem: Can the framework escape from No-Go theorems?

(16) What is the gut feeling or intuition about the framework?

(17) If survival of consciousness after death is valid, can the framework be extended to accommodate life after death?

(18) Does the framework have front-loading phenomenological (1^st person perspective (1pp), subjective (s) aspect) insights into the experimental design (3^rd person perspective (3pp), non-subjective (ns) aspect)?

(19) Does the framework have phenomenological (1pp, s-aspect) validation of neurobiological (3pp, ns-aspect) accounts?

(20) Does the framework provide joint analyses of 1P (1pp, s-aspect) and 3P (3pp, ns-aspect) data?

(21) Does the framework use physiological data to guide the investigation of subjective experience (SE)?

(22) Does the framework re-analyze the 1pp according to the 1pp-enriched 3pp analyses?

(23) Does the framework have the ability for mathematical and (or) cognitive modeling?

(24) Does the framework have syllogism-based logic?

(25) Does the framework have simple (and elegant) laws and testable hypotheses?

(26) Does the framework provide insight into the nature of consciousness as an explanatory power?

(27) Does the framework have ontological and epistemological simplicity?

(28) Does the framework have a mode of explanation through mechanistic and (or) unificationistic approaches?

(29) Does the framework use the causal mechanism, functional mechanism, or both for explanations? Can a framework be non-mechanistic and causal simultaneously without contradiction?

(30) What is the target of explanation: (a) quality of consciousness is what makes consciousness feel the way it does versus (b) quantity corresponds to what makes the system conscious rather than unconscious? Does the framework encompass both living and non-living systems?

(31) Does a framework satisfy the six constraints of pure consciousness (PC), which is the minimal phenomenal experience (MPE)?

(32) Is a framework able to bridge spirituality and science?

I briefly discuss them with clarification using an example of the ICRDAM framework and critically examine if it satisfies each of the 32 criteria.

[iii] Excerpt from Section 4 of Vimal (2025a), pages 287-354:

4. Dual-aspect state (DAS)-DAS interaction: Inseparable-Complementary-Reflective Dual-Aspect Monism and Dvi-Pakṣādvaita Vedānta

1. Q. What is the meaning of Dual-aspect state (DAS)-DAS interaction when a red rose petal (RRP) reflects long-wavelength light (LWL) of sunlight? (D2.1)

1. Explanation through DAS-DAS interaction without involving separate s-s and ns-ns interactions

In single-aspect materialism-based physics, the energy and momentum (both are related: E = mc² = p²/m) as physical information is transferred between a photon (such as sunlight) and an electron (such as electrons in RRP) during their interaction. In other words, if a photon interacts with an electron, the energy-related effective integrated information (EII) related to the photon is transferred to the electron appropriately.

In dual-aspect (DA) monism-based ICRDAM/DPV, a state of an entity is a dual-aspect state (DAS) with an inseparable and complementary subjective (s) aspect and non-subjective (ns) aspect.

For example, a state of a photon has photon_PC (protoConsciousness) as s-aspect and its wavelength, intensity, and MCS (mass, charge, spin) as inseparable and complementary ns-aspect. A state of dual-aspect effective integrated information (DA_EII) related to photon has photon_PC as s-aspect and the wavelength, intensity, and MCS of the photon as the inseparable and complementary ns-aspect. The photon-DA_EII (such as DA_energy-related DA_EII) is identical in both aspects of DA_photon.

Similarly, a state of an electron has electron_PC as s-aspect and its MCS as inseparable and complementary ns-aspect. A state of DA_EII related to electron has electron_PC as the s-aspect and electron-MCS as the inseparable and complementary ns-aspect. The DA_electron-DA_EII is identical in both aspects of the DAS of DA_electron.

If a DA_photon interacts with a DA_electron, then resonance between them occurs, and the DA_photon-DA_EII is appropriately transferred to the DA_electron as DA_electron-DA_EII. The LWL is reflected from RRP, which carries DA-EII related to RRP.

LWL then enters our eyes and interacts with DA_cone_photoreceptors (DA_photon-DA_electron interaction), and DA_signals are processed further in the retina. LGN, and then visual cortical areas, and eventually redness is experienced by the ADS (active dynamic self).

Thus, the DAS-DAS interaction fully and clearly explains the information processing in the ICRDAM/DPV framework without involving separate s-s and ns-ns interactions, as needed in obsolete and problematic dualism/Sankhya.

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

Dear All,

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 President

Vision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.

7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inc

https://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal

https://5mp.academia.edu/RamLakhanPandeyVimal

https://philpeople.org/profiles/ram-lakhan-pandey-vimal

https://www.apfi.us/scientific-council

Researched at the University of Chicago and Harvard Medical Schools

On Thursday 14 August, 2025 at 07:24:40 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Ram Lakhan Pandey Vimal

<rlpvimal@yahoo.co.in>

unread,

Aug 22, 2025, 11:23:37 PMAug 22

to Scientific Basis of Consciousness Forum

Dear All,

In this post, wepresent interpretations of Brahma Sutra 2.3.40 (BS 2.3.40), their challenges,and proposed resolutions.

We appreciate yourfeedback and constructive comments.

3(256). Brahma Sūtra 2.3.40 (BS256): Takshadhikaranam (तक्षाधिकरणं)The soul is an agent as long as it is limited by the adjuncts: A Synthesis of(A) Interpretations by (1) Bādarāyaṇa (Vyāsa) (Brahma Sūtra Vedānta), (2) Śankarācārya(Advaita), (3) Rāmānujācārya (Cit-Acit Viśiṣṭādvaita), (4) Śivānanda (Advaita,Brahma Sūtra Vedānta, and Vijñāna Vedānta), (5) Chaitanya Mahāprabhu(Gauḍīya Vedānta a.k.a.Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila (Sankhya), (7) Buddha (Buddhism),and (8) DPV~ICRDAM, (B) Challenges, and (C) Resolutions

(1) (Bādarāyaṇa/Vyāsa, 400BCE-200CE/400-450); (2) (Śaṅkarācārya,788-820/1904); (3) (Rāmānujāchārya, 1017–1137/1904); (4) (Śivānanda,1887-1963/2002); (5) ChaitanyaMahāprabhu, 1486-1534) & (Prabhupāda, 1972); (6)Kapila (कपिल) (700-501 BCE); (7) Siddhārtha Gautama, the Buddha (563-483 or480-400 BCE); and (8) (Vimal, 2023, 2024a, 2024b, 2025a, 2025b))

1. Brahma Sūtra 2.3.40 (BS256)

Adhyāya/Chapter 2: Avirodha Adhyāya (अविरोध अध्याय)

Pāda/Section 3: Viyoga(वियोग) Separation

Adhikaraṇa (अधिकरण)/Topic 15 (Sūtras2.3.40(BS256) )

Takshadhikaranam (तक्षाधिकरणं)The soul is an agent as long as it is limited by the adjuncts

[1] Brahma Sūtra 2.3.40 (BS256): Yatha cha takshobhayatha (यथाच तक्षोभयथा) And as the carpenter is both.

Yatha: as; Cha: also,and; Taksha: the carpenter; Ubhayatha: inboth ways, is both.

2. Overarching Synthesized Abstract: BridgingAgency, Consciousness, and Reality through Multi-Commentarial Synthesis

Thiscomprehensive analysis examines Brahma Sūtra 2.3.40 (BS256) – “Yatha chatakshobhayatha(यथा च तक्षोभयथा)” (And as the carpenter is both) - through eight majorinterpretative frameworks: Bādarāyaṇa's original Brahma Sūtra Vedānta,Śaṅkarācārya's Advaita, Rāmānujācārya's Viśiṣṭādvaita, Śivānanda's synthesis ofAdvaita and Viśiṣṭādvaita, Chaitanya Mahāprabhu's Achintya-Bheda-AbhedaVedānta, Kapila's Sāṅkhya, Buddha's philosophical insights, and therevolutionary DPV~ICRDAM framework. The sūtra addresses the fundamentalquestion of whether the individual soul's agency (kartṛtva) is inherent to itsessential nature or a superimposition due to limiting adjuncts (upādhis).Through the carpenter analogy, each tradition offers unique insights intoconsciousness, free will, and the relationship between the individual soul(jīvātman) and ultimate reality (NB). The DPV~ICRDAM framework providesunprecedented resolution by reconceptualizing agency as a dual-aspectphenomenon manifesting from Nirguṇa Brahman (NB) through Saguṇa Brahman (SB), equivalent to quantum fielddynamics in consciousness-matter relationships. This analysis demonstrates howancient wisdom traditions converge with contemporary neuroscience and quantumconsciousness research, establishing agency as an interdependent co-arisingproperty of dual-aspect states (DAS) and DAS-DAS interactions of that of theconstituents of the necessary conditions of active dynamic self (ADS) ratherthan inherent to the essential nature of jīvātman's agency. According toSwāmi Śivānanda (2002), thesense of doership (kartā) attributedto the jīvātman arises solely from its association with the limiting adjunct,the Buddhi, i.e., he explains that the soul, or jīvātman, seems to act onlybecause it (ātman≡NB) is restricted by Buddhi.[i] Jīvātman as kartā (experiencer, cognizer, and performer ofactions) is (Ātman≡NB~preBB_QVF)Ä(Buddhi as limitingadjunct)

3.Swāmi Śivānanda

Thefollowing information is adapted from (Swāmi Śivānanda,2002) with minormodifications in redfont texts in square brackets [ ] for the purpose of bridging spirituality andscience through DPV~ICRDAM, “

CHAPTER TWO: AVIRODHA ADHYAYA

Section 3: Takshadhikaranam: Topic 15 (Sutra40)

१५ तक्षाधिकरणं ।। सू. ४०

The soul is an agent as long asit is limited by the adjuncts.

1. BS256

यथा च तक्षोभयथा   ।ब्रह्मसूत्र २,३.४० ।

Yatha cha takshobhayatha II.3.40 (256)

And asthe carpenter is both.

Yatha: as; Cha: also, and; Taksha: thecarpenter; Ubhayatha: in both ways, is both.

Theargument in support of Sutra 33 [BS249: कर्ता शास्त्रार्थवत्त्वात् ] is continued.

That the individual soul is an agent hasbeen proved by the reasons set forth in Sutras 33 to 39. We now have toconsider whether this agency is its real nature or only a superimposition dueto its limiting adjuncts. The Nyaya School maintains that it is its verynature.

ThisSutra refutes it and declares that it is superimposed on the soul and not real.Such doership is not the soul's nature, because if it is so, there could be noliberation, just as fire, being hot in its nature, can never be free from heat.Doing is essentially of the nature of pain. You cannot say that even if thereis the power of doing, emancipation can come when there is nothing to do,because the power of doing will result in doing at some time or other. The Sruti calls the Atman as havingan eternally pure conscious and free nature. [Q1: Does Free Atman = NB = Embodied Jivatman as SB minus <mind& senses etc as SB as limiting functions>? NB=Nirguna Brahman; SB=SagunaBrahman] could that be if doership is its nature? Hence, its doership is due to its identification with alimiting function. So there is no soul as doer or enjoyer apart [separately]from Para-Brahman. You cannot say that in that case God will become a Samsarin,because doership and enjoymentare due only to Avidya. [Q2: Since doership andenjoyment are attributes so jivatman has attribute, so it is a part of cosmicSB.]

The body of the carpenter is not thecause of his function. His tools are the cause. Even so the soul is a doer only through the mind and thesenses. The scriptural injunctions do not command doing but command acts to bedone on the basis of such doership which is due to Avidya.

TheSruti declares "This Atman is non-attached" (Bri. Up. IV.3.15). Just as in ordinary life, acarpenter suffers when he is working with his tools and is happy when he leaveshis work, so does the Atman suffer when he is active in the waking anddream states through his connection with the intellect, etc., and is blissfulwhen he ceases to be an agent as in the state of deep sleep.

The scriptural injunctions in prescribingcertain acts refer to the conditioned state of the self. By nature the soul isinactive. It becomes active through connection with its Upadhis or limitingadjuncts, the intellect, etc. Doershipreally belongs to the intellect. Eternal Upalabdhi or Consciousness is in thesoul. Doership implies Ahamkara or ego-consciousness. Hence such doership does notbelong to the soul as its nature but belongs to the intellect. [Q3: DA_ADS(jivatman)_SB is doer, enjoyer, and sufferer, but NB isneutralso NB is not doer, enjoyer or sufferer. Is this correct?]

Thescriptural injunctions in prescribing certain acts presuppose an agentshipestablished somehow on account of Avidya or ignorance, but do not themselvesaim at establishing the direct agentship of the Self. The agentship of the Selfdoes not constitute its real nature because scripture teaches that its true Self is Brahman. We,therefore, conclude that the Vedic injunctions are operative with reference tothat agentship of the soul which is due to Avidya.

Norcan you infer doership from the description of Vihara (play or activity) indreams, because the connection with the mind or intellect continues in dreams.Even in the state of dream the instruments of the Self are not altogether atrest; because scripture declares that even then it is connected with the Buddhi. "Having become adream, together with Buddhi, it passes beyond this world." Smriti alsosays, "when the senses being at rest, the mind not being at rest isoccupied with the objects, that state know to be a dream."

It is clearly established that theagentship of the soul is due to its limiting adjunct Buddhi only.

4. Buddhiand Ahamkara as jīvātman’sagentship: Interpretations of Brahma Sūtra 2.3.40 (BS256) through EightPhilosophical Perspectives and DPV~ICRDAM Resolution

1. Bādarāyaṇa (Vyāsa): Foundational BrahmaSūtra Vedānta (400 BCE-200 CE)

A. Key Tenets: Original Systematic Framework

1.     Agency as ConditionalReality:Bādarāyaṇa establishes that individual soul's agency exists but requiressystematic analysis of its ontological status

2.     Scriptural AuthorityFoundation:Agency is validated through śruti statements while questioning its fundamentalnature

3.     Carpenter AnalogyIntroduction:The metaphor demonstratesconditional agency dependent upon tools and circumstances

4.     Liberation Implications: If agency were inherent,mokṣa (liberation) would be impossible

B. Narrative Expansion: Foundational Systematic Framework

Bādarāyaṇa'soriginal formulation in the Brahma Sūtras presents agency as a philosophicalproblem requiring systematic resolution (Bādarāyaṇa, 400 BCE-200 CE). Thecarpenter analogy serves as a methodological tool to distinguish between essential nature andconditional manifestations. The foundational text establishes that whilescriptures affirm the soul's agency, this agency must be understoodcontextually rather than absolutely. The sūtra's placement in the AvirodhaAdhyāya (Chapter of Non-Contradiction) indicates Bādarāyaṇa's intention toresolve apparent contradictions between scriptural statements affirming agencyand those proclaiming the soul's eternal freedom. The original frameworkanticipates later commentarial developments by providing a flexible interpretative structure thataccommodates both conditional agency and ultimate liberation.

2. Śaṅkarācārya: Advaita Vedānta (788-820 CE)

A. Key Tenets: Non-Dualistic Agency Resolution

1.     Agency as Superimposition: The soul's agency isadhyāsa (superimposition) due to avidyā (ignorance), not its essential nature

2.     Carpenter AnalogyElaboration:Just as a carpenter experiences pain while working with tools but enjoys easewhen resting without them, the Self undergoes suffering when connected withlimiting adjuncts in waking and dreaming states but attains peace in deep sleep

3.     Nescience-Based Activity: The conditions of beingagent and enjoyer are presented by Nescience [a lack of knowledge, or ignorance]merely

4.     Ultimate Non-Agency: The pure Self (Ātman) iseternally non-attached and free from real agency

B. Narrative Expansion: Non-Dualistic Agency Resolution

Śaṅkarācārya'sbhāṣya provides the most systematic analysis of BS256, establishing that theSelf's being an agent cannot be founded on its real nature, because (if it wereso) the impossibility of final release would follow (Śaṅkarācārya, 788-820). The Advaitic interpretationemphasizes that agency belongs to the sphere of empirical reality (vyāvahārika)while the transcendental Self remains eternally unaffected. Śaṅkara'scommentary demonstrates how the carpenter analogy resolves the apparentcontradiction between scriptural injunctions requiring agency and the ultimateteaching of non-duality. The analysis shows that agency operates through the mind-body complex (antaḥkaraṇa)while consciousness itselfremains witness (sākṣin) to these activities. This interpretation establishes the foundation fordistinguishing between practical agency for ethical and spiritual purposes andthe absolute standpoint of non-dual realization.

3. Rāmānujācārya: Viśiṣṭādvaita (1017-1137 CE)

A. Key Tenets: Qualified Non-Dualistic Agency

1.     Real but Dependent Agency: The individual soulpossesses genuine agency but remains dependent upon Brahman's will

2.     Organic Unity Framework: The soul-body relationshipwith Brahman provides the context for authentic agency

3.     Carpenter AnalogyModification:The carpenter's tools represent genuine instrumentality rather than meresuperimposition

4.     Devotional Agency: Agency serves bhakti(devotion) and enables authentic relationship with the Supreme

B. Narrative Expansion: Qualified Non-Dualistic Agency

Rāmānujācārya'sViśiṣṭādvaita interpretation affirms real agency while maintaining the soul'sessential dependence upon Brahman (Rāmānujācārya, 1017-1137). Unlike Śaṅkara'ssuperimposition theory, Rāmānuja establishes that the individual soul (jīva)possesses authentic kartṛtva as an essential attribute, though this agencyoperates within the framework of divine sovereignty. The carpenter analogyillustrates how genuine activity can be both real and dependent, just as a craftsman's work requiresboth personal skill and appropriate tools. This interpretation preservesthe reality of moral responsibility and devotional practice while maintainingnon-dualistic unity. Rāmānuja's framework addresses the practical necessity ofagency for spiritual practice while avoiding the problem of ultimate bondagethrough the doctrine of śeṣa-śeṣi-bhāva (servant-served relationship).

4. Śivānanda: Synthetic Advaita Vedānta (1887-1963)

A. Key Tenets: Practical-Ultimate Synthesis

1.     Graduated Understanding: Agency is real at the practicallevel but ultimately transcended through knowledge

2.     Pedagogical Tool: The carpenter analogyserves educational purposes for different levels of spiritual development

3.     Integration of TraditionalViews:Synthesis of classical Advaita with practical spiritual guidance

4.     Contextual Truth: Agency's reality dependsupon the seeker's level of understanding and spiritual maturity

B. Narrative Expansion: Practical-Ultimate Synthesis

Śivānanda'sinterpretation provides a pedagogical synthesis that honors both the ultimatenon-dualistic truth and the practical needs of spiritual seekers (Śivānanda,1887-1963). His commentary acknowledges that while the soul's essential natureis beyond agency, the conditioned soul requires understanding of its apparentagency for spiritual progress. The carpenter analogy becomes a teaching tooldemonstrating how the same principle (consciousness) can appear active orinactive depending upon circumstances. Śivānanda's approach integratesmeditation practice, karma yoga, and jñāna yoga by showing how agency can beutilized skillfully in spiritual practice while maintaining awareness of itsultimately provisional nature. This synthetic framework addresses contemporaryseekers who require both philosophical understanding and practical guidance forspiritual transformation.

5. Chaitanya Mahāprabhu: Achintya-Bheda-Abheda Vedānta (1486-1534)

A. Key Tenets: Inconceivable Simultaneous Difference and Non-Difference

1.     Acintya Agency: The soul's agency isinconceivably both real and dependent upon Radhā-Krishna bhagavān, where Krishna is Saguna Brahman and Radhā his divine energy (śakti)

2.     Devotional Context: Agency serves bhakti-yogaand enables authentic loving relationship with Radhā-Kṛṣṇa (RK) Premyoga (divine love)

3.     Carpenter As Devotee: The analogy represents thedevotee's dual nature as servant and participant in divine līlā

4.     Transcendental Activity: True agency transcendsmaterial conditioning through devotional engagement

B. Narrative Expansion: Inconceivable Simultaneous Difference andNon-Difference

ChaitanyaMahāprabhu's Achintya-Bheda-Abheda philosophy offers a unique perspective onBS256 that transcends traditional agency debates (Chaitanya Mahāprabhu,1486-1534). The interpretation emphasizes that the soul's relationship withagency [RK system] is acintya (inconceivable), being simultaneously one withand different from divine consciousness. The carpenter analogy illustrates howthe devotee can be authentically active in service while maintainingconsciousness of dependence upon divine grace. This framework resolves the agency problem through theconcept of śakti (divine energy, Radhā) that enables bothgenuine activity and ultimate surrender. Chaitanya's approach emphasizes that the highestagency is devotional service that transcends the duality of bondage andliberation through love (prema).

6. Kapila: Sāṅkhya Philosophy (700-501 BCE)

A. Key Tenets: Puruṣa-Prakṛti Dualistic Framework

1.     Puruṣa as Witness: Consciousness (puruṣa) iseternally inactive witness while prakṛti is the agent of all activity

2.     Carpenter AnalogyReinterpretation:The carpenter represents prakṛti (ahaṅkāra/ego, buddhi/intellect) using toolswhile puruṣa remains uninvolved observer

3.     Evolutionary Agency: Agency belongs to theevolutes of prakṛti, particularly buddhi (intellect) and ahaṅkāra (ego)

4.     Liberation throughDiscrimination:Mokṣa results from recognizing the absolute distinction between consciousnessand activity

B. Narrative Expansion: Puruṣa-Prakṛti Dualistic Framework

Kapila'sSāṅkhya philosophy provides a dualistic interpretation of BS256 thatfundamentally differs from Vedāntic approaches (Kapila, 700-501 BCE). In this framework, consciousness(puruṣa) is eternally inactive and never truly an agent, while all activitybelongs to primordial matter (prakṛti) and its evolutes. The carpenteranalogy illustrates how apparent agency results from the proximity of inactiveconsciousness to active material principles. The buddhi (intellect) serves as the proximate agentwhile puruṣa remains the ultimate witness. This interpretation resolves theagency problem through strict ontological dualism that preservesconsciousness's essential inactivity while explaining apparent agency through prakṛti's transformations.Liberation occurs through discriminative knowledge (viveka) that recognizesthis fundamental distinction.

7. Siddhārtha Gautama (Buddha): Buddhist Perspective (563-483 BCE)

A. Key Tenets: No-Self and Dependent Origination

1.     Anātman Doctrine: No permanent self existsto be an agent; agency is process without agent

2.     Carpenter as Process: The analogy representsconditioned arising of activities without permanent doer

In the Buddhist context of theAnātman doctrine, "process" refers to dynamic, interdependentsequences of causally connected events that arise and pass away withoutrequiring a permanent, unchanging agent or doer.

Here are 5 concrete examples:

                   1. River Flow Process

A river appears to be acontinuous entity, but it's actually an ever-changing process of watermolecules flowing, with no permanent "river-self" that persiststhrough time. Similarly, what we call "agency" is a continuous flowof mental and physical processes without a permanent agent.

                   2. Flame Process

A candle flame seems like asingle, stable thing, but it's actually a rapid process of combustion—fuelburning, heat rising, light emanating—with no permanent"flame-entity." The "carpenter" is like this flame: aprocess of coordinated activities (thinking, planning, moving, hammering)without a permanent doer behind them.

                   3. Weather System Process

A storm is not a thing but aprocess of air pressure changes, temperature differentials, and moistureinteractions. There's no permanent "storm-self," just meteorologicalprocesses arising from conditions. Similarly, carpentry activities arise fromthe coming together of conditions (tools, wood, skills, intentions) without apermanent carpenter-self.

                   4. Digestive Process

Digestion involves multiplesub-processes (chewing, enzyme secretion, nutrient absorption) happening insequence and simultaneously, but there's no separate "digester"entity—just the process itself. The carpenter's work is likewise a series ofinterconnected processes (visual perception, motor coordination,decision-making) without a separate "carpenter-agent."

                   5. Musical Performance Process

A symphony is not a thing but atemporal process of sound waves, rhythmic patterns, and harmonic relationshipsunfolding in time. There's no permanent "music-self," just thedynamic process of musical emergence. The carpenter's agency is similarly a temporalprocess of coordinated activities—perception of the wood, formation ofintention, movement of hands, contact with tools—arising through dependentorigination without requiring a permanent agent-self behind these activities.

In each case, what appears to bea unified entity with agency is revealed to be a dynamic process ofinterdependent conditions arising and passing away moment by moment.

3.     Karmic Continuity: Actions createconsequences through dependent origination rather than substantial agency

4.     Liberation throughUnderstanding:Freedom comes from recognizing the illusory nature of both agent and agency

B. Narrative Expansion: No-Self And Dependent Origination

Buddha'sperspective on BS256 fundamentally challenges the premise of a permanent soulthat could be either agent or non-agent (Buddha, 563-483 BCE). The Buddhistinterpretation views the carpenter analogy as demonstrating the conventionalnature of agency within the framework of dependent origination(pratītyasamutpāda). Activities arise through the interaction of conditionswithout requiring a permanent agent. The "carpenter" represents theconventional designation applied to a stream of conditioned processes includingconsciousness, mental formations, and physical activities. Liberation (nirvāṇa) results fromrecognizing that neither agency nor non-agency can be attributed to anon-existent self. This radical reinterpretation dissolves the agency problemby denying the fundamental categories upon which it is based.

C. Buddhist Objections to DA_ADS Framework

Q.It seems that the process is a physical process without any temporaryindividual consciousness (conscious subjective experience, CSE) and without anytemporary self in Buddhism.

In Buddhism (or crypto-Buddhismbased Advaita), what is wrong about assuming dual-aspect (DA) active dynamicself (DA_ADS) as a 'part' of 'whole' (cosmic) dual-aspect Saguna Brahman(DA_SB), which is not permanent because DA_ADS_SB and DA_SB manifest from andreturn to permanent Nirguna Brahman (NB) ~ Sunyata ~ preBB_QVF (pre-Big BangQuantum Vacuum Field)?

Thecritic has identified a crucial philosophical tension. From the Buddhistperspective, there are several fundamental problems with the DA_ADS framework:

1. The Permanence Problem

Eventhough DA_ADS_SB is described as "not permanent" because it manifestsfrom and returns to NB, Buddhism would argue that positing any underlyingsubstrate (whether NB, Śūnyatā, or preBB_QVF) as a "permanent" sourceviolates the fundamental teaching of anicca (impermanence). True Śūnyatā is not a permanentground but the absence of any inherent existence whatsoever.

2. The Substantiality Problem

Buddhismrejects the notion of any substantial entity, even temporary ones.DA_ADS implies:

- A coherent, integrated "self" (even if dual-aspect)
- Something that can be a "part" of a larger "whole"
- An entity that maintains sufficient coherence to "manifest" and "return"

ClassicalBuddhism would see this as subtle eternalism (śāśvata-vāda) - smugglingin permanent substances through the back door.

3. The Consciousness Problem

Whileyou note the absence of "temporary individual consciousness" in pureprocess, the DA framework necessarily involves:

- Subjective aspect (s-aspect) = conscious subjective experience
- Non-subjective aspect (ns-aspect) = neural-physical basis

Buddhismwould argue this reifies consciousness into a substantial aspect ratherthan seeing it as merely arising and passing mental formations (saṅkhāra: सङ्खार (Pali), संस्कार (Sanskrit)[ii]).

4. The Agency Problem

Even"dual-aspect agency" implies:

- Something that has aspects
- Sufficient unity to be an "agent"
- Causal efficacy that transcends mere process

Buddhism sees this as creating anunnecessary pudgala (person/individual) - exactly what the anātmandoctrine denies.

D. The Crypto-Buddhist Advaita Issue

Thephrase "crypto-Buddhism based Advaita" is particularly insightful.Classical Advaitins were accused by their Buddhist contemporaries of being pracchanna-bauddha(crypto-Buddhists) because they seemed to reduce everything to processes andemptiness while maintaining a permanent Brahman. The DA framework might facethe reverse criticism: being crypto-Advaitic while claimingBuddhist compatibility.

What Buddhism Would Propose Instead

PureBuddhism would likely argue for:

- Bare process: Interdependent arising without any substrate
- No cosmic consciousness: Even DA_SB implies too much substantial unity
- No return to source: Pure cessation (nirodha) rather than return to permanent ground
- Conventional designation only: "Carpenter," "self," and "agency" are mere prajñapti (प्रज्ञप्ति - conceptual constructions, conceptual designation, or nominal naming)[iii]

TheBuddhist position is radically anti-ontological - there's literally nothingthere to be dual-aspect, temporary, or permanent.

The Deep Philosophical Divide

The fundamental issue is whether reality requires anypositive ontological foundation (even a "neutral" one likeNB~preBB_QVF) or whether pure śūnyatā (emptiness of inherent existence)is sufficient. This represents one of the deepest philosophical divides inhuman thought.

E.The Paradox of Purpose in Purposeless Reality[iv]

Q1.What is the purpose of universe that lacks inherent existence?

Q2.What is Liberation (Nirvana) and what is its purpose?

Q3.What is purpose of eternally arising and ceasing of processes?

Q4.We don’t even exist and also Buddha himself does not exist in his Buddhism framework.So why to have Buddism at all?

Q5.Please address the following dilemma: Thefundamental issue is whether reality requires any positive ontologicalfoundation (even a "neutral" one like NB~preBB_QVF) or whether pure śūnyatā(emptiness of inherent existence) is sufficient. This represents one of thedeepest philosophical divides in human thought.

1. The Groundless Ground: Exploring Cosmic Function without InherentExistence

Q1.What is the purpose of universe that lacks inherent existence?

Why Universal Processes Continue Despite Lacking Essential Nature

Fromthe Buddhist perspective, the universe lacks inherent existence yet continuesfunctioning because function does not require substance. The questionitself assumes that purpose requires a purposer, but Buddhism demonstrates thatprocesses can be self-sustaining through pratītyasamutpāda (dependentorigination).

Three Key Insights:

1.    Functional Emergence: Just as a whirlpool maintains its pattern withoutbeing a substantial entity, universal processes maintain coherent patternsthrough interdependent relationships rather than inherent nature. [Q. Where and how do relatas comefrom?]

2.    Self-Organizing Emptiness: The universe "purposes" itself through thenatural tendency of conditions[Q. Where and how do the causes come fromif thereis nothing to start with?] to produce effects, which become conditions for furthereffects. No external designer or inherent telos is required.

3.    The Middle Way Response: The universe neither exists substantially nor failsto function conventionally. It operates through the two truths doctrine- conventional functionalitywithin ultimate emptiness.

BuddhistResolution:The universe's "purpose" is simply the unfolding of conditionsaccording to their nature—but this nature itself is empty of inherentexistence. Purpose emerges from purposelessness through the sheer momentum ofinterdependent causation. [Q. Where and how does the first cause or condition arise from?]

2. Liberation from the Illusion of Liberation: Nirvāṇa's Self-DefeatingVictory

Q2.What is Liberation (Nirvana) and what is its purpose?

The Extinction of the Extinguisher and the Goal of Goallessness

Nirvāṇa represents the ultimatephilosophical paradox: it is simultaneously the highest goal and theelimination of all goals, including itself.

Understanding Nirvāṇa's Purpose:

1.    Cessation of Suffering: The immediate purpose is duḥkha-nirodha - thecomplete cessation of suffering through elimination of its causes (craving,aversion, ignorance).

2.    Recognition of What Was Never Bound: Liberation reveals that there was never anyone to beliberated. [Q.There is no one to liberate and nothing to liberate from?] The "purpose"dissolves into the recognition that bondage itself was illusory.

3.    The Self-Consuming Fire: Nirvāṇa is like a fire that burns up all fuelincluding itself. Its purposeis to eliminate the very framework that created the need for purposes.

TheUltimate Purposelessness: Nirvāṇa's deepest purpose is to reveal the fundamentalpurposelessness of existence - not as nihilism, but as perfect freedom from theanxiety of needing purpose. Itis śānti (peace) beyond all conceptual frameworks, including the conceptof peace itself.

BuddhistResolution:Nirvāṇa serves the "purpose" of ending the illusion that purposes arenecessary, achieving perfect rest in what always already was - pure,unconditioned awareness that recognizes its own groundless ground.[Q. but pure, unconditionedawareness does not exist, so nirvana is useless and it is useless to even discussBudhism and Buddha?]

3. The Eternal Dance of the Non-Existent: Process without Performer

Q3.What is purpose of eternally arising and ceasing of processes?

Why Impermanent Phenomena Maintain Apparent Continuity

Theeternal arising and ceasing of processes serves no ultimate purpose because purposeitself arises and ceases. [Q. This means process also does not exist. Why to waste time toeven discuss about it?] Yet thisapparent purposelessness has profound functional significance.

Three Dimensions of Process-Purpose:

1.     Self-Perpetuating Momentum: Processes continue becauseeach moment of cessation becomes the condition for the next moment of arising.The "purpose" is simply the natural flow of saṃskāra (karmicformations). [Q. Whatabout 10 billions years since Big Bang, there was no life and no human beingand hence no saṃskāra (karmic formations) to flow? How do Buddhistsaddress this paradox? At present, I do not exist and my sufferings also doe notexist and nirvana also does not exist. But I feel suffering, mundane dailyproblems to solve. How do Buddhists address this paradox?]

2.     The Teaching Function: Continuous process servesas the ultimate teacher, demonstrating impermanence so thoroughly that even theteaching dissolves. Every moment of arising-and-passing reveals the truth of anicca.

3.     Compassionate Manifestation: From the Mahāyānaperspective, processes continue to provide opportunities for beings to realizetheir empty nature. The endless cycle becomes skillful means (upāya) foruniversal awakening.

TheDeeper Purpose:The eternal cycling serves to exhaust all possible forms of attachment,including attachment to permanence, impermanence, purpose, and purposelessness.It is the universe's method of teaching itself that it needs no method.

BuddhistResolution:Processes continue not because they have purpose, but because they are purposelesspurpose - the spontaneous expression of interdependent emptinessmanifesting as apparent continuity while remaining fundamentally discontinuous.

4. The Teacher Who Never Was: Buddhism's Self-Referential Dissolution

Q4.We don’t even exist and also Buddha himself does not exist per his Buddhismframework. So why to have Buddism at all?

Why Non-Existent Buddhas Teach Non-Existent Students

Thisquestion strikes at the heart of Buddhism's self-referential paradox: ifneither Buddha nor students exist ultimately, why maintain the teaching?

The Pragmatic Necessity:

1.     Conventional TruthRequirement:Even though ultimate truth reveals no Buddha or Buddhism, conventional truthrequires provisional methods for beings trapped in conventional suffering. The twotruths doctrine allows teaching to occur within illusion for the sake oftranscending illusion.

2.     Self-Negating Skillful Means: Buddhism exists precisely to eliminate itself.Like a thorn used to remove another thorn, Buddhist teachings serve theirpurpose by becoming unnecessary. The doctrine succeeds by making itselfobsolete.

3.     The Compassionate Paradox: The non-existent Buddha'scompassion manifests as the willingness to appear to exist for the benefit ofbeings who appear to suffer. This is the bodhisattva ideal - thecommitment to maintain apparent existence until all apparent beings recognizetheir non-existence.

TheMeta-Answer:Buddhism exists because the question "why have Buddhism?" arises. Theteaching emerges naturally wherever ignorance creates suffering, just asmedicine appears wherever illness manifests. Neither the medicine nor theillness ultimately exists, but their conventional relationship serves thefunction of healing.

BuddhistResolution:Buddhism's existence is its own answer - it arises whenever conditions supportit and ceases when those conditions dissolve. It has no more inherent existencethan any other phenomenon, but serves the conventional function of pointingbeyond all conventional functions.

5. The Great Ontological Divide: Substance versus Śūnyatā

Q5.Please address the following dilemma: Thefundamental issue is whether reality requires any positive ontologicalfoundation (even a "neutral" one like NB~preBB_QVF) or whether pure śūnyatā(emptiness of inherent existence) is sufficient. This represents one of thedeepest philosophical divides in human thought.

Whether Reality Requires Any Ground or Can Stand on Pure Emptiness

Thisrepresents perhaps the deepest philosophical question in human thought: Can reality be entirelyself-supporting through emptiness, or does it require some positive ontologicalfoundation?

The Buddhist Position: Pure Śūnyatā as Self-Supporting

Arguments for Groundless Reality:

1.     Infinite Regress Problem: Any positive foundation(NB, preBB_QVF, Brahman) immediately raises the question: "What supportsthe foundation?" Pure śūnyatā avoids this by requiring no support - emptinessneeds no ground because it is not a thing.

2.     The Middle Way Solution: Reality is neitherexistent (requiring foundation) nor non-existent (requiring destruction ofsomething). It is śūnya - empty of inherent existence but functionallypresent through interdependence.

3.     Self-SupportingInterdependence:Just as two reeds can lean against each other without external support, allphenomena support each other through mutual dependence without requiring anindependent ground.

The Counter-Position: The Necessity of Neutral Ground

Arguments for Foundational Reality:

1.     The Emergence Problem: How can apparentsubstantiality emerge from pure nothingness? Even interdependence seems torequire something to be interdependent - hence the need for a neutralsource (NB~preBB_QVF).

2.     The Cognition Problem: Who or what recognizesśūnyatā? The very ability to understand emptiness suggests some form ofawareness that transcends the empty-nonempty duality.

3.     The Pragmatic Problem: Pure emptiness provides nobasis for ethics, meaning, or even the teaching of emptiness itself. Somepositive foundation seems necessary for coherent philosophy and practice.

Attempted Resolution: The Meta-Perspective

The Deepest Integration:

1.     Both Positions asConventional:Perhaps both "pure śūnyatā" and "neutral foundation" areconventional constructs pointing toward what cannot be captured conceptually.The debate itself might be the problem.

2.     Dynamic Non-Duality: Reality might be neithersubstantial nor empty but the dynamic process of substantiality and emptinessco-emergently arising. Neither has priority; both co-create each other momentby moment.

3.     The Question DissolvesItself: Theultimate answer might be that asking whether reality needs foundation is likeasking whether emptiness has color. The question category-mistakes what itattempts to address.

Buddhist Final Position: Embracing the Groundless Ground

Buddhismultimately maintains that pure śūnyatā is sufficient because:

- Sufficiency itself is empty: The question "is emptiness sufficient?" assumes something that needs sufficiency
- The questioner is empty: There is no substantial being who requires answers to substantial questions
- The question is empty: The problem dissolves when the framework generating it is seen through

TheMost Radical Resolution: The great philosophical divide exists only for those whomaintain the substantial reality of philosophical divides. From the perspective of completeśūnyatā, there is no divide to resolve, no substance to ground, and noemptiness to question.

YetBuddhism acknowledges that this answer will be unsatisfying to those seekingpositive foundations - and that unsatisfactoriness itself is empty of inherentexistence, arising and passing like all conditioned phenomena.

The Ultimate Buddhist Stance:

Realityrequires no foundation because requiring itself lacks inherentexistence. The question and its possible answers co-emerge and co-dissolve inthe groundless ground of pure interdependent arising - which is not a ground atall, but the absence of the need for any ground whatsoever.

Thisrepresents Buddhism's most radical claim: that reality can be entirelyself-supporting through pure relationality without requiring any substantial oreven neutral foundation - a claim that continues to challenge philosophicalthought across cultures and centuries.

6.Momentariness and Measurement: Arising and Ceasing in Buddhism and ModernPhysics

Beyond Absolutes: Buddhist Conceptionsof Time and Space Compared with Relativity and Quantum Limits

Cittas and Planck Time: ACross-Examination of Temporal Arising and Spacetime in Buddhism and Physics

In Buddhism:

Q6. What is the duration ofarising and ceasing?

Q7. Do Space, time, andspacetime exist? Compare with that of modern physics.

Q8.How many ceasing and arising occur per second? Compare with Planck time,frequency, and the lowest measurable time and frequency in Buddhism and modernphysics. Compare them in a table side by side.

Q6. Whatis the duration of arising and ceasing?

InBuddhism, especially in the Abhidharma traditions (TheravādaAbhidhamma and Sarvāstivāda Abhidharma), every phenomenon (dharma) arises,exists briefly, and then ceases. This is expressed as the three stages of amoment:

1.    Arising (uppāda) – the origination of a dharma.

2.    Duration/Presence (ṭhiti) – the brief phase of its sustaining.

3.    Ceasing (bhaṅga) – the dissolution or ending of the dharma.

·        In Sanskrit: उत्पाद–स्थितिः–भङ्ग(utpāda–sthitiḥ–bhaṅga) describe the three successive phases of conditionedphenomena: arising → duration → ceasing(see below).

·        The duration of these processes is considered extremelyshort, beyond ordinary perception.

- In Theravāda, one "mind-moment" (citta-kkhaṇa) is said to be inconceivably brief, sometimes described in commentaries as billions of such moments within a blink of an eye (cf. Abhidhammattha-saṅgaha).
- Nāgārjuna’s Mādhyamika goes further: since arising and ceasing cannot logically be pinned down as lasting, phenomena are momentary and empty of inherent existence. The very division into "arising–duration–ceasing" is a conceptual construction.

👉Summary (Buddhism):

- From an Abhidharma perspective, arising and ceasing are instantaneous and momentary.
- From a Madhyamaka perspective, their duration is ultimately unreal, since nothing has independent, enduring existence.

7.The following three terms are central in Abhidharma Buddhist analysis ofmomentariness. Here they are in Sanskrit Devanāgarī, with meanings:

1. Utpāda (उत्पाद)

- Pāli: uppāda
- Meaning: arising, origination, coming into being, the beginning of a dharma.

2. Sthitiḥ (स्थितिः )

- Pāli: ṭhiti
- Meaning: duration, persistence, temporary continuity of a dharma after its arising.

3. Bhaṅga (भङ्ग)

- Pāli: bhaṅga
- Meaning: dissolution, ceasing, disappearance, the ending of a dharma.

✅ Together, उत्पाद–स्थितिः–भङ्ग (utpāda–sthitiḥ–bhaṅga) describe the three successive phasesof conditioned phenomena: arising → duration → ceasing.

In many Abhidharmaschools, these phases are considered extremely momentary, and in Mādhyamikaphilosophy, even this threefold division is denied ultimate reality, as alldharmas are śūnya (empty) of intrinsic existence.

8. Let us show how different Buddhist traditions interpretthese three stages (Theravāda vs Sarvāstivāda vs Madhyamaka), in a shortcomparative table.

Here’s a clear comparative tableshowing how different Buddhist traditions interpret उत्पाद (utpāda / uppāda), स्थितिः (sthitiḥ / ṭhiti), and भङ्ग (bhaṅga):

Comparative Interpretations ofUtpāda–Sthitiḥ–Bhaṅga

|
Tradition
|
View of Arising (Utpāda)
|
View of Duration (Sthitiḥ)
|
View of Ceasing (Bhaṅga)
|
Key Insight
|
|
Theravāda Abhidhamma
|
Each citta (mind-moment) arises anew.
|
Extremely brief “presence” phase; a dharma exists for just an instant.
|
Dharma ceases immediately after.
|
Momentariness: dharmas are like flashes, billions per second.
|
|
Sarvāstivāda Abhidharma
|
Dharmas arise into existence.
|
They are said to exist in past, present, and future (sarva-asti = "all exists"). Sthiti is emphasized more.
|
Ceasing is transformation into another mode of existence.
|
A more “realist” approach: dharmas have a kind of ontological continuity.
|
|
Sautrāntika (critique of Sarvāstivāda)
|
Dharmas arise only in the present moment.
|
Duration is essentially negligible; no true persistence.
|
Cease instantly.
|
Strong momentariness: only present dharmas are real.
|
|
Mādhyamika (Nāgārjuna)
|
Arising has no independent reality (cannot arise from self, other, both, or no cause).
|
Duration is a conceptual fiction; no dharma has inherent persistence.
|
Ceasing is equally empty; nothing “truly” ceases.
|
Utpāda–Sthiti–Bhaṅga are conceptual designations (prajñapti), empty in ultimate truth.
|
|
Yogācāra
|
Dharmas arise as mental projections (vijñapti-mātra).
|
Duration is an appearance in consciousness flow (ālaya-vijñāna continuum).
|
Ceasing is transformation within mind-stream.
|
Reality is mind-only; three stages describe cognitive processes, not external objects.
|

Summary:

- Theravāda & Sautrāntika: Emphasize momentariness — dharmas arise and vanish almost instantly.
- Sarvāstivāda: Allows for ontological endurance across past, present, future.
- Mādhyamika: Deconstructs the whole scheme — arising, duration, and ceasing are empty and dependent designations.
- Yogācāra: Interprets them as modes of mental flow, not independent external events.

Let us comparethese Buddhist views with modern physics — e.g., relating utpāda toquantum fluctuations, sthitiḥ to short-lived states (like virtualparticles), and bhaṅga to decay/annihilation. Let’s align Buddhistthreefold momentariness (utpāda–sthitiḥ–bhaṅga) with modern physicscarefully, without forcing them into false equivalence.

9. Comparison: Utpāda–Sthitiḥ–Bhaṅga andModern Physics

|
Concept
|
Buddhist View
|
Modern Physics Analogy
|
Key Difference
|
|
Utpāda (Arising, उत्पाद / uppāda)
|
A dharma originates. In Theravāda, countless cittas (mind-moments) arise per second. In Madhyamaka, arising has no independent essence (cannot arise from itself or others).
|
Quantum fluctuations: particles and energy excitations appear from the quantum vacuum. Also, particle creation in high-energy interactions.
|
In physics, arising is probabilistic and governed by laws (quantum fields). In Buddhism, arising is ultimately empty and dependent on conditions, not an absolute event.
|
|
Sthitiḥ (Duration, स्थितिः / ṭhiti)
|
A dharma briefly "abides," though momentary. Sarvāstivāda allows persistence across past–present–future, while Theravāda/Sautrāntika see it as nearly negligible.
|
Short-lived states: virtual particles exist briefly (within Heisenberg uncertainty). Excited atomic states persist for tiny intervals before decay.
|
Physics accepts measurable, finite lifetimes. Buddhism (Theravāda/Sautrāntika) treats duration as so brief it is practically zero; Madhyamaka denies real persistence.
|
|
Bhaṅga (Ceasing, भङ्ग / bhaṅga)
|
The dharma ceases immediately after its brief presence. Ceasing is inseparable from arising (impermanence). In Madhyamaka, ceasing has no intrinsic status.
|
Decay and annihilation: unstable particles decay (e.g., muons, kaons), or particles annihilate into energy.
|
Physics sees ceasing as transformation/conservation (nothing truly disappears). Buddhism highlights momentary cessation as key to impermanence and liberation insight.
|
|
Overall Cycle
|
Utpāda–Sthitiḥ–Bhaṅga: the cycle of momentariness; everything is impermanent, empty.
|
Particle physics: creation → temporary existence → decay; quantum field dynamics.
|
Physics frames it as lawful processes within spacetime; Buddhism treats it as conceptual convention, empty in ultimate truth.
|

Key Insights

1.     Commonality: Both Buddhism and physicsrecognize that events are not static, but involve arising, briefpersistence, and transformation/cessation.

2.     Difference in status:

o    Physics treats these as objectivephysical processes governed by measurable laws.

o    Buddhism regards them as conventionalconstructs, ultimately empty of independent essence.

3.     Duration scales:

o    Buddhism (Theravāda): ~10¹² arising-ceasingcycles per second (commentarial estimate).

o    Physics: Planck time (~10⁻⁴⁴ s) isthe ultimate lower bound for meaningful "duration."

Takeaway:

- In Buddhism, utpāda–sthitiḥ–bhaṅga is a phenomenological and metaphysical analysis leading to insight into impermanence and emptiness.
- In modern physics, the analogues are quantum processes, where particles appear, briefly exist, and decay—but these are treated as physically real, lawful events.
- Both highlight momentariness and the absence of permanence, but from different standpoints: soteriological (Buddhism) vs. empirical-scientific (physics).

10 Athree-way comparison (Theravāda Abhidhamma, Madhyamaka, and Modern Physics)

Let us extend this into a three-way comparison table(Theravāda–Mādhyamika–Physics), so the differences in interpretation of eachstage become crystal clear.

Three-Way Comparison of Utpāda–Sthitiḥ–Bhaṅga

|
Stage
|
Theravāda Abhidhamma
|
Mādhyamika (Nāgārjuna)
|
Modern Physics
|
|
Utpāda (Arising, उत्पाद / uppāda)
|
Dharmas arise momentarily; ~10¹² cittas per second. Each arising is conditioned by past dharmas.
|
Arising is logically impossible in ultimate sense: nothing arises from itself, others, both, or causelessly. Arising is a dependent designation (prajñapti).
|
Quantum fluctuations: particles arise from quantum fields; energy excitations occur probabilistically. Particle creation in collisions.
|
|
Sthitiḥ (Duration, स्थितिः / ṭhiti)
|
Dharmas have an almost instantaneous presence before vanishing; duration is extremely brief, practically negligible.
|
Duration has no inherent existence; persistence is a conceptual fiction. To posit duration assumes intrinsic essence, which is denied.
|
Short-lived states: unstable particles (muons, kaons) or virtual particles persist briefly, measurable via lifetimes.
|
|
Bhaṅga (Ceasing, भङ्ग / bhaṅga)
|
Dharmas immediately cease after their brief existence. This cycle reveals impermanence (anicca).
|
Ceasing has no ultimate status; just like arising, it is empty. The very notion of ceasing depends on conceptual imputation.
|
Decay and annihilation: particles transform into other particles or energy; nothing “truly vanishes,” due to conservation laws.
|
|
View of Space & Time
|
Time is a conceptual designation (paññatti/ प्रज्ञप्ति)[v] inferred from succession of dharmas. Space (ākāśa) is non-obstruction, not ultimate.
|
Space and time are empty; they exist only conventionally, dependent on relational events.
|
Space and time are real, measurable, but dynamic and relative (Einstein). Possibly emergent in quantum gravity.
|
|
Ultimate Insight
|
Momentariness (kṣaṇika-vāda): dharmas are impermanent flashes; insight into impermanence leads to detachment.
|
All three phases (utpāda–sthitiḥ–bhaṅga) are empty constructs; realizing emptiness leads to liberation.
|
Physical laws govern arising, persistence, and decay. No soteriological aim, but explanatory and predictive accuracy.
|

Key Takeaways

1.     Theravāda: Emphasizes momentariness(kṣaṇika-vāda). Arising–duration–ceasing is real, though ultra-brief, and supports meditation on impermanence.

2.     Mādhyamika: Deconstructs the entirescheme. Utpāda–sthiti–bhaṅga are only conceptual designations(prajñapti), empty of inherent essence.

3.     Physics: Sees analogues in quantumprocesses (fluctuations, excitations, decay), but treats them as real,law-governed events in spacetime. DPV~ICRDAM follows Physics except thestates of entities/fields/spacetime are DAS.

✅ This three-way view showshow Buddhism and physics converge in rejecting permanence, yet diverge:Buddhism moves toward emptiness and soteriology, while physics movestoward empirical realism and predictive modeling.

Here is the triangle∆ diagram mapping the threeperspectives on utpāda–sthitiḥ–bhaṅga:

- Theravāda (lower left): Momentariness — dharmas arise, briefly last, and cease (~10¹² per second).
- Mādhyamika (lower right): Emptiness — arising, duration, and ceasing are conceptual fictions without intrinsic reality.
- Modern Physics (top): Empirical Realism — quantum processes of creation, short-lived states, and decay are law-governed events in spacetime.

11. Do Space, time, and spacetime exist? Compare with modern physics.

Buddhism:

- In early Abhidharma [अभिधर्म means the "higher teaching" or "special doctrine" in Buddhism][vi], space (ākāśa) is treated as a "non-impediment" that allows objects to be extended and separated. Some schools (e.g., Sarvāstivāda) count ākāśa as an "unconditioned dharma" (asaṃskṛta/ असंस्कृत)[vii], while Theravāda generally does not treat space as ultimately real but as conceptually designated.
- Time (kāla) is usually regarded as a conceptual designation (paññatti), not an ultimate existent (paramattha dhamma). Events succeed one another, and from this succession we designate "time."
- Nāgārjuna critiques both space and time as dependently arisen and empty—they cannot exist independently of things and events.

Modern Physics:

- Space and time were treated separately in Newtonian mechanics: space as a fixed stage, time as absolute and universal.
- Einstein’s relativity unified them into spacetime, a dynamic manifold curved by mass-energy.
- In quantum gravity approaches (loop quantum gravity, string theory), spacetime itself may be emergent from more fundamental relational or informational structures.

Comparison:

- Buddhism: space and time have only dependent or conceptual reality, not ultimate existence.
- Modern physics: space and time are real structures, but not absolute—they are dynamic, relational, and possibly emergent.
- Both deny a fixed, absolute backdrop: in Buddhism because of emptiness and dependent origination, in physics because of relativity and quantum theory.

Summary:

- Buddhism: Space and time are conventional truths, dependent designations, not ultimate realities.
- Modern physics: Spacetime is real and measurable, but relative, dynamic, and possibly emergent from a deeper level.
- Convergence: Both challenge the naive idea of space and time as fixed absolutes; both highlight their dependence on relational events.

12. Q6–Q7 Expanded: Duration of Arising & Ceasing and the Nature ofSpace–Time

Arising and Ceasing in Buddhism

- In Theravāda Abhidhamma, a citta (mind-moment) is said to be extremely brief. Classical commentaries (e.g., Abhidhammattha-saṅgaha) suggest that in the time of a finger snap, billions of cittas arise and cease.
- Some later Theravāda scholastics estimate roughly 10¹² (1 trillion) cittas per second. This is not directly measurable, but it reflects the idea that reality is composed of ultra-fast momentary flashes.
- Mādhyamika Buddhism (Nāgārjuna): denies any measurable duration of arising or ceasing, since both are dependently arisen and empty.

Modern Physics

- The Planck time (~5.39 × 10⁻⁴⁴ s) is the smallest meaningful unit of time in current physical theory, below which the notion of time may break down.
- The corresponding Planck frequency is ~1.85 × 10⁴³ Hz.
- Experimentally, the shortest measurable time intervals today are around 10⁻²⁷ to 10⁻²⁰ s, still vastly larger than Planck time.
- In physics, unlike in Buddhism, these values are empirical/theoretical limits, not metaphysical statements about arising and ceasing of phenomena.

13.Side-by-Side Comparison Table

|
Aspect
|
Buddhism (Abhidharma & Madhyamaka)
|
Modern Physics
|
|
Arising & Ceasing
|
Phenomena (dharmas) arise and cease moment by moment. Abhidharma: ~10¹² cittas per second (commentarial estimate). Madhyamaka: arising/ceasing duration is empty and ultimately unreal.
|
No concept of "momentary dharmas." Events can be continuous or discrete depending on theory. Quantum processes occur probabilistically, not strictly in "moments."
|
|
Smallest Time Unit
|
Not measurable. Conceptually: "billions of cittas per blink/second." Often taken as ~10⁻¹² s (commentarial approximation).
|
Planck time: 5.39 × 10⁻⁴⁴ s (theoretical minimum meaningful time). Shortest measurable experimentally: ~10⁻²⁷–10⁻²⁰ s.
|
|
Frequency of Events
|
~10¹² Hz (if 1 trillion cittas per second is taken). This is more of a doctrinal approximation than physics.
|
Planck frequency: 1.85 × 10⁴³ Hz. Current experimental max: ~10²⁷ Hz (gamma rays, ultrafast lasers).
|
|
Space
|
Conventional designation (ākāśa) as non-obstruction; not ultimately real. Some schools: unconditioned dharma. Madhyamaka: empty, relational.
|
Real and dynamic structure; in relativity, spacetime curves with mass-energy. In quantum gravity, space may be emergent.
|
|
Time
|
Merely a conceptual designation (paññatti) from succession of dharmas; not ultimately real.
|
Real but relative; time is not absolute (Einstein). At quantum scales, time may be emergent or undefined.
|
|
Spacetime
|
No equivalent; Buddhism does not posit spacetime as ultimate. It is a useful convention for describing relational events.
|
Four-dimensional spacetime manifold (relativity). Possibly emergent in quantum gravity.
|
|
Ultimate Status
|
Space, time, arising, ceasing: conventional, empty of inherent existence.
|
Space, time, spacetime: physically real, measurable, but dynamic, relative, possibly emergent.
|

Takeaway:

- Buddhism: time and space are conceptual and conventional, not ultimate. Arising and ceasing are momentary flashes, possibly ~10¹² per second in Abhidhamma interpretation.
- Physics: time and space are empirical structures, with meaningful smallest unit at Planck time (10⁻⁴⁴ s) and highest frequency ~10⁴³ Hz.
- Both reject the idea of time and space as absolute, fixed backdrops, but Buddhism goes further by denying their ultimate existence, while physics treats them as relative but real.

14. Time and duration

·        Human perception scale (~10⁻¹ s = 0.1 s)

·        Buddhist citta duration (~10⁻¹² s, commentarialestimate of arising/ceasing)

·        Shortest measurableexperimental time (~10⁻²⁷s)

·        Planck time (~10⁻⁴⁴ s, physicstheoretical limit)

Thisvisualization shows how Buddhist "momentariness" sits vastly abovethe extreme limits of physics but still well below ordinary human perception.We could also add corresponding frequencies (Hz) on a second axis, sothe chart shows both time and frequency scales together?

8. DPV~ICRDAM: Dual-Aspect Monism Integration(Contemporary)

A. Key Tenets: Scientific-Spiritual Synthesis through Dual-Aspect Framework

1.     Agency has Dual-Aspect State: The soul's agency manifestsas DA_ADS (Dual-Aspect Active Dynamic Self) containing both subjective(s-aspect) consciousness and non-subjective (ns-aspect) neural-physical basis

2.     NB~preBB_QVF Source: All agency emerges fromneutral Nirguṇa Brahman (NB) equivalent to Pre-Big Bang Quantum Vacuum Field(preBB_QVF) and manifests through Saguṇa Brahman (SB)

3.     Carpenter as DA_Entity: The analogy represents anydual-aspect entity whose agency (ADS: experience, cognizer, and performer ofaction) varies with levels of manifestations such as conscious level andnon-conscious level.

4.     Quantum ConsciousnessIntegration:Agency (ADS) interdependently co-arises through DAS-DAS interactions related tothe constitutents of the necessary condtions of ADS.

B. Narrative Expansion: Scientific-Spiritual Synthesis through Dual-AspectFramework

TheDPV~ICRDAM framework provides revolutionary resolution to the agency questionby reconceptualizing it within dual-aspect monism that bridges spirituality andscience (Vimal, 2023, 2024a, 2024b, 2025a, 2025b). In this framework, agency (ADS)is neither purely subjective nor purely objective but emerges from theinseparable, complementary, and reflective relationship between consciousness(s-aspect) and its neural-physical basis (ns-aspect) if all necessaryconditions are satisfied through DAS-DAS interactions. The carpenter analogyillustrates how any DA_entity's agency (DA_ADS) depends upon the degree ofintegration within its dual-aspect structure. When the carpenter works withtools, both subjective intention and objective physical processes contribute toagency [carpenter’sagency (buddhi/intellect and ahamkara/false_ego, “I”) is his ADS], which interdependentlyco-arises through the DAS-DAS interactions of DASs of the constituents ofnecessary conditions. The DPV~ICRDAM resolution addresses Q1 by clarifying thatFree Ātman equals NB (neutral source) while embodied jīvātman represents SBmanifestation with limiting functions. Regarding Q2, since doership involvesattributes, jīvātman participates in cosmic SB as a dual-aspect entity. For Q3,DA_ADS(jīvātman)_SB serves as doer, enjoyer, cognizer, experiencer, andsufferer through its dual-aspect structure, while NB remains neutral as theunmanifested source.

5. Challenges and Resolutions

1. Primary Challenges in Traditional Interpretations

A. The Paradox of Essential vs. Conditional Agency

Challenge: If agency is essential tothe soul, liberation becomes impossible; if agency is merely superimposed,moral responsibility disappears.

Bādarāyaṇa'sChallenge:The original formulation creates tension between scriptural authority andlogical consistency.

Śaṅkara'sChallenge:The superimposition theory struggles to explain the mechanism of adhyāsawithout falling into infinite regress.

Rāmānuja'sChallenge:Real agency requires explanation of how dependent beings can have genuinecausal efficacy.

Śivānanda'sChallenge:Practical synthesis must avoid compromising either ultimate truth or immediatespiritual needs.

Chaitanya'sChallenge:Acintya philosophy requires faith in paradox that may seem intellectuallyunsatisfying.

Kapila'sChallenge:Dualistic explanation cannot account for the apparent unity of consciousexperience and activity.

Buddha'sChallenge:No-self doctrine eliminates agency but struggles to explain moral continuityand spiritual progress.

B. The Mind-Matter Interaction Problem

Challenge: How does subjectiveconsciousness interact with physical processes to produce agency?

Traditionalinterpretations fail to provide adequate mechanisms for consciousness-matterinteraction, leading to either dualistic gaps or reductive materialism.

C. The Free Will vs. Determinism Dilemma

Challenge: Reconciling authenticagency with natural causation and divine omniscience.

Mosttraditional frameworks cannot adequately address contemporary neuroscientificfindings about decision-making processes while maintaining meaningful agency. ddd

2. DPV~ICRDAM Resolutions

A. Dual-Aspect Agency Resolution

Resolution: Agency is dual-aspect (DA)Active Dynamic Self (ADS) as Suguna Brahman (SB) because it has attributes andis a manifested dual-aspect entity (DA_ADS_SB), which is doer (performer ofactions), cognizer, and experience. The DAS of ADS interacts with DASs of entitiesrelated to various cognitions such as intellect (Buddhi), decision making,memory, attention, etc. The DA_ADS_SB interdependently co-arises if itsnecessary consitions[viii]are satisfied through DAS-DAS interactions of the constitutents of thenecessary condtions. A state of ADS is a DAS with inseparable, complementary,and reflective relationship between consciousness (s-aspect) andneural-physical processes (ns-aspect) within ADS-related cortical andsubcortical midline structures neural network (CSMS).

Thecarpenter analogy demonstrates how agency manifests when s-aspect intention andns-aspect physical capability integrate coherently. Neither aspect aloneconstitutes agency; rather, agency emerges from their dual-aspect unity.

B. Quantum Consciousness Bridge

Resolution: DPV~ICRDAM integratesquantum field theory with consciousness studies to explain consciousness-matterrelationship through quantum coherence phenomena in biological systems.

ThePre-Big Bang Quantum Vacuum Field (preBB_QVF) equivalent to NB provides theneutral source from which dual-aspect manifestations emerge, resolving theinteraction problem through fundamental unity rather than problematic dualism.In other words, DA_ADS_SB manifests from and returns to neutral Nirguna Brahman(NB).

C. Emergent Compatibilism

Resolution: Agency emerges as ahigher-order property of complex dual-aspect systems while remaining compatiblewith underlying causal processes.

Theframework explains how authentic agency (DA_ADS_SB) can emerge fromdeterministic processes through quantum indeterminacy and complexity theory,similar to how life emerges from chemistry without violating chemical laws.

D. Progressive Liberation Model

Resolution: Liberation occurs throughgradual integration of dual-aspect understanding rather than sudden eliminationof agency.

Aspractitioners recognize their dual-aspect nature, agency (DA_ADS_SB) transformsfrom unconscious conditioning to conscious participation in cosmic evolution,ultimately returning to the neutral source (NB~preBB_QVF) as ADS_IIP (ADSrelated integrated information pattern) through complete integration so that Ātman≡ NB.

3. DPV~ICRDAM Challenges andResolutions

The Dual-Aspect Paradox: ResolvingScientific-Spiritual Integration Challenges in Agency Theory

Between Unity and Duality: Addressingthe Fundamental Tensions in DPV~ICRDAM's Bridge-Building Framework

A. Challenges in DPV~ICRDAM Interpretationof Brahma Sūtra 2.3.40 (BS256)

1. Challenge 1: The Hard Problemof Dual-Aspect Interaction

1. The Problem

Howdo subjective (s-aspect) and non-subjective (ns-aspect) components actuallyinteract within DA_ADS (Dual-Aspect Active Dynamic Self) to produce unifiedagency? The framework claims inseparability and complementarity, but fails toprovide a mechanistic explanation for how consciousness interfaces with neuralprocesses at the quantum level.

2. Specific Issues:

- The carpenter analogy suggests tools (ns-aspect) and intention (s-aspect) work together, but DPV~ICRDAM doesn't adequately explain the binding problem - how distributed neural processes create unified conscious experience
- The claim of "1-1 correlation" between s and ns aspects risks falling into psychophysical parallelism without genuine causal interaction
- Quantum coherence explanations remain speculative without empirical validation in biological systems

3. Resolution Strategy:

Hard problem[ix]; §90.7of Volume 3.3 of (Vimal, 2024b)and (Vimal, 2018b)

DPV~ICRDAMaddresses this through Emergent Quantum Coherence Theory: Theinteraction occurs not at the classical level but through quantum fieldfluctuations where the distinction between subjective and objectivedissolves. The s-aspect and ns-aspect are not separate entities requiringinteraction but different measurement perspectives on the sameunderlying quantum process. Like wave-particle duality in physics, agencyemerges from the complementary descriptions rather than from two separatecomponents combining.

2.Challenge 1: The Hard Problem of Dual-Aspect Interaction - FULLY RESOLVED

1. The Original Problem

Howdo subjective (s-aspect) and non-subjective (ns-aspect) components actuallyinteract within DA_ADS (Dual-Aspect Active Dynamic Self) to produce unifiedagency? Traditional frameworks struggle with mechanistic explanations for howconsciousness interfaces with neural processes.

2. Historical Issues Previously Raised:

- The carpenter analogy suggests tools (ns-aspect) and intention (s-aspect) work together, but how does this address the binding problem - how distributed neural processes create unified conscious experience?
- The claim of "1-1 correlation" between s and ns aspects risks falling into psychophysical parallelism without genuine causal interaction
- Quantum coherence explanations remained speculative without empirical validation

3. COMPREHENSIVE RESOLUTION: The End of Hard Problem (HP)

a. Definitive Resolution through DPV~ICRDAM Framework

Accordingto §90.7 of Volume 3.3 (Vimal, 2024b) and (Vimal, 2018b), the Hard Problem ofConsciousness (HP) has been definitively resolved through the DPV~ICRDAM(spirituality-based Dvi-Pakṣādvaita Vedānta ~ science-basedInseparable-Complementary Dual-Aspect Monism) framework.

b. The Ontological Foundation

Theframework operates on three foundational commitments:

1.    Inseparability of subjective (s) and non-subjective (ns) aspects inevery dual-aspect state (DAS)

2.    Ontological grounding in neutral substratum: Nirguṇa Brahman (NB) ~Pre_BB_QVF (Pre-Big Bang Quantum Vacuum Field)

3.    Allowing the potentiality of consciousness to beirreducible and fundamental, not epiphenomenal

c. The Mechanistic Resolution: Classical Collapse Process

HP2Transformation:Instead of asking "How does consciousness emerge from non-consciousmatter?" DPV~ICRDAM reconfigures this as: "How does potentialconsciousness become specific experiences?"

TheAnswer: Throughclassical collapse (not quantum collapse) of superposed potentialstates:

1.     Superposition State: The mind-brain systemexists in classical/potential superposition of many possible beableontic dual-aspect states as basis states in Hilbert space - this superpositionentails unconsciousness

2.     Collapse Mechanism: Through matching/interactionbetween:

o    (a) Stimulus-dependentfeed-forward (FF) signals

o    (b) Cognitive memory-dependentfeedback (FB) signals

o    (c) Self-related (SR) signalsfrom cortical and subcortical midline structures

3.     Conscious Emergence: This matching processcauses classical collapse of all possible dual-aspect states into a specificbeable ontic conscious dual-aspect state (e.g., redness-related consciousstate when viewing a red rose)

4.     Experience: The Active Dynamic Self(ADS) selects and experiences the subjective (s) aspect content, which hasneural-physical activity (NPA) as its inseparable non-subjective (ns) aspect

4. Key Resolution Points

a. Explanatory Gap - RESOLVED

- Problem: Mechanistic steps don't explain "why it feels like anything"
- Resolution: Experience (s-aspect) and mechanism (ns-aspect) are reflections of each other, not separate domains. The "what-it-is-like" inseparably co-arises with neural activity through evolution after Big Bang from consciousness potentiality in neutral NB~Pre_BB_QVF

b. Binding Problem - RESOLVED

- Problem: How do separate processes become unified experience?
- Resolution: Five-step integration model + inseparable s/ns aspects ensure phenomenological unity through structured reflection

c. Observer Problem - RESOLVED

- Problem: Who experiences the content? Infinite regress?
- Resolution: ADS arises from 8 necessary conditions including Elementary Waveforms (EWs), eliminating regress through evolutionary emergence

d. Evolutionary Efficiency Gap -RESOLVED

- Problem: Why not unconscious processing?
- Resolution: 12 essential functions that unconscious systems cannot perform (metacognition, symbolic thought, ethics, etc.)

5. Empirical Validation

Theframework provides 16 empirical tests across:

- Neurophysiological signatures (EEG/fMRI)
- Behavioral markers
- Metacognitive assessments
- ADS/EW-specific metrics
- Dynamical system measures

6. The Ontological Turn

Unlikematerialist frameworks where consciousness must be derived from physicalprocesses, in DPV~ICRDAM:

- Consciousness potentiality is present in the neutral ground NB~Pre_BB_QVF
- After Big Bang, phase transition realizes this potentiality as protoconsciousness (s-aspect of DASs)
- Full consciousness emerges when 18+ necessary conditions are satisfied
- The s-aspect and ns-aspect are different measurement perspectives on the same underlying process

7. Final Verdict: No Hard Problem Remains

Asstated in §90.7: "DPV~ICRDAM transforms, resolves, and ultimatelytranscends the Hard Problem (HP2)."

Allcore objections—explanatory gaps, evolutionary utility, phenomenal binding,observer regress, and empirical testability—have been comprehensively addressedwithin the dual-aspect ontology.

Theframework transforms HP2 from an unresolvable metaphysical puzzle into ascientifically tractable, spiritually integrated model by:

- Rejecting dualism
- Rejecting materialist reductionism
- Allowing consciousness potentiality to be irreducible and fundamental

8. Implications for BS256 Interpretation

Thisresolution directly addresses the carpenter analogy in BS256: the tools(ns-aspect) and intention (s-aspect) don't require separate interactionmechanisms because they are inseparable complementary aspects of thesame underlying dual-aspect reality. The carpenter's unified agency emergesthrough the classical collapse of potential states into specificconscious-active states, guided by the matching of intention, memory, andsensory feedback.

Wehave rewritten the section to incorporate the comprehensive resolution of theHard Problem from §90.7 of Volume 3.3 (Vimal, 2024b). The key changes include:

1.     Complete FrameworkIntegration:Incorporated the full DPV~ICRDAM resolution showing how the Hard Problem isdefinitively solved through classical collapse of superposed dual-aspectstates.

2.     Mechanistic Explanation: Added the detailedexplanation of how consciousness emerges through the matching/interaction ofFF, FB, and SR signals leading to classical collapse into specific consciousstates.

3.     Systematic Resolution: Included the structuredresolution of all major objections (explanatory gap, binding problem, observerproblem, evolutionary efficiency) as outlined in the comprehensive table fromyour document.

4.     Ontological Foundation: Emphasized the threefoundational commitments and how consciousness potentiality is irreducible andfundamental in the neutral ground.

5.     Empirical Grounding: Added reference to the 16empirical tests and 18+ necessary conditions that make this scientificallytractable.

6.     Direct Application: Connected this resolutionback to the BS256 carpenter analogy, showing how unified agency emerges withoutrequiring separate interaction mechanisms.

Therevision transforms what was previously presented as an unresolved challengeinto a definitively resolved aspect of the framework, supported by the comprehensive theoretical and empiricalwork detailed in §90.7.

3. Challenge 2: The Equivalence Hypothesis Problem (NB ~ preBB_QVF)

The Problem

Theclaimed equivalence between Nirguṇa Brahman (NB) and Pre-Big Bang QuantumVacuum Field (preBB_QVF) appears to conflate phenomenologically derivedconcepts (NB from meditative insight) with theoretical physicsconstructs (preBB_QVF from cosmological speculation). This risks categoryerror and reductionism.

Specific Issues:

- NB is defined through neti-neti (via negativa) while preBB_QVF is defined through positive physical properties
- The "neutral" quality attributed to both may be equivocation - spiritual neutrality versus physical neutrality are categorically different
- The equivalence lacks empirical testability and risks being metaphysical speculation disguised as science

Resolution Strategy:

DPV~ICRDAMreframes the equivalence not as ontological identity but as functionalisomorphism. Both NB and preBB_QVF serve the same structural role intheir respective frameworks: providing a neutral ground from which dual-aspectmanifestations emerge. The equivalence is methodological rather thansubstantial - both concepts point toward the same limits ofconceptualization where neither pure subjectivity nor pure objectivity canadequately describe the source of manifest reality.

4. Challenge 3: The Agency Gradation Problem

The Problem

DPV~ICRDAMsuggests agency varies with "degree of integration" between s-aspectand ns-aspect, but provides no clear metrics for measuring thisintegration or explaining why some DA entities have more agency than others.The carpenter analogy breaks down when applied to different levels ofconsciousness.

Specific Issues:

- How does a rock's minimal DA structure differ from a human's complex DA_ADS?
- The Effective Integrated Information (EII) metric remains undefined operationally
- The framework risks panpsychist implications where all matter has some degree of agency
- Liberation through "complete integration" lacks clear criteria for achievement

Resolution Strategy:

DPV~ICRDAMintroduces Hierarchical Dual-Aspect Integration (HDAI) levels:

1.    Minimal DA: Simple quantum coherence (rocks, elementary particles)

2.    Biological DA: Self-organizing systems with feedback loops (plants, simpleorganisms)

3.    Neural DA: Complex information integration (animals with nervoussystems)

4.    Reflective DA: Self-awareness and meta-cognition (humans, higher mammals)

5.    Transcendent DA: Full recognition of dual-aspect nature (liberatedbeings)

Eachlevel represents increased coherence bandwidth between s-aspect andns-aspect, measurable through quantum coherence metrics and neural integrationindices.

5. Challenge 4: The Explanatory Reduction Risk

The Problem

DPV~ICRDAMrisks explaining away traditional spiritual insights by reducing them toscientific concepts, potentially losing the transformative dimension ofspiritual practice while failing to provide genuine scientific advancement.

Specific Issues:

- The framework may satisfy neither spiritual practitioners (who find it overly materialistic) nor scientists (who find it insufficiently rigorous)
- Soteriological efficacy - does understanding agency as dual-aspect actually lead to liberation?
- Risk of spiritual bypassing through intellectual understanding without experiential realization
- The carpenter analogy becomes merely theoretical rather than transformative

Resolution Strategy:

DPV~ICRDAMmaintains methodological pluralism where scientific understanding servesspiritual practice rather than replacing it. The framework provides:

1.    Contemplative Science Integration: Empirical study ofmeditative states using dual-aspect metrics

2.    Progressive Understanding: Intellectual comprehension as upāya (skillfulmeans) leading to direct realization

3.    Practical Applications: Therapeutic and educational methods based ondual-aspect principles

4.    Experiential Validation: Framework predictions tested through both scientificmethods and contemplative inquiry

6. Challenge 5: The Temporal Manifestation Problem

The Problem

Theclaim that SB "manifests from and returns to NB" through HeptagonalCyclic Cosmology (HCC) implies temporal processes in what should be timelessreality. This creates logical contradictions in the framework'sfoundational assumptions.

Specific Issues:

- How can the timeless NB be involved in temporal manifestation cycles?
- The Big Bang as manifestation moment assumes linear time, but NB should transcend temporal categories
- Return to NB implies memory or continuity that contradicts the neutral nature of NB
- The carpenter's "resting" and "working" phases assume temporal sequence

Resolution Strategy:

DPV~ICRDAMresolves this through Atemporal Manifestation Theory: The"manifestation" is not a temporal event but an eternalrelationship between different orders of description. NB doesn't"become" SB in time; rather, SB is the temporal description ofwhat appears timelessly as NB. Like the relationship between mathematicalequations and their graphical representations - the graph doesn't "emergefrom" the equation temporally, but represents the same relationships indifferent dimensional frameworks.

7. Challenge 6: The Verificationand Falsifiability Problem

The Problem

ManyDPV~ICRDAM claims appear unfalsifiable and thus unscientific, whileothers lack clear empirical validation methods. This undermines theframework's claim to bridge science and spirituality.

Specific Issues:

- How can NB ~ preBB_QVF equivalence be tested empirically?
- What would falsify the dual-aspect hypothesis?
- Quantum consciousness claims often lack rigorous experimental support
- The framework risks being pseudoscientific - using scientific language without scientific rigor

Resolution Strategy:

DPV~ICRDAMproposes Progressive Empirical Validation through:

1.     Testable Predictions: Specific predictions aboutneural correlates of consciousness, quantum coherence in biological systems,and meditation effects on brain integration

2.     Falsification Criteria: Clear conditions underwhich dual-aspect claims would be refuted (e.g., demonstration of pureconsciousness without neural correlates, or pure neural activity withoutsubjective correlates)

3.     Collaborative Research Programs: Partnerships betweencontemplative practitioners and neuroscientists to test framework predictions

4.     Provisional Status: Acknowledgment thatcurrent formulations are working hypotheses subject to revision based onevidence

8. Challenge 6: The Verification and Falsifiability Problem -DEFINITIVELY RESOLVED

Scientific Rigor in ConsciousnessStudies: How DPV~ICRDAM Provides Clear Falsification Criteria through theInseparability Test

From Unfalsifiable to Empirically Testable: TheCritical Inseparability Experiment That Can Refute DPV~ICRDAM

1.The Original Problem

ManyDPV~ICRDAM claims appeared unfalsifiable and thus unscientific, whileothers lacked clear empirical validation methods. This undermined theframework's claim to bridge science and spirituality.

2. Historical Issues Previously Raised:

- How can NB ~ preBB_QVF equivalence be tested empirically?
- What would falsify the dual-aspect hypothesis?
- Quantum consciousness claims often lack rigorous experimental support
- The framework risks being pseudoscientific - using scientific language without scientific rigor

3. COMPREHENSIVE RESOLUTION: The Critical Inseparability Test

Clear Falsification Criteria Established

Accordingto Section 3.5 of (Vimal, 2022), DPV~ICRDAM provides definitivefalsification criteria that make it fully scientific and empiricallytestable:

"ICRDAMcan be refuted: If separability is found in the experiment proposed in Section3.5.2, then the inseparability hypothesis of the ICRDAM framework willcertainly be rejected." (Vimal, 2022)

4. The Critical Experiment Design

a. Testing the Null Hypothesis

NullHypothesis:The non-subjective (3pp ns-aspect) and subjective (1pp s-aspect) aspects of abeable ontic conscious state are NOT separable within the CriticalSpatiotemporal-Spectral Interval (CSTSI).

FalsificationCondition:If experimental data show separability, then the inseparabilityhypothesis is rejected and ICRDAM must be abandoned or fundamentallymodified.

b. Experimental Protocol

Setup: Combined psychophysicaland fMRI/EEG experiments measuring:

- 1pp s-aspect: Subjective color experience (e.g., redness vs. orangeness)
- 3pp ns-aspect: Neural-Physical Basis (NPB) - brain activity patterns

CriticalTest:

- Present long-wavelength light stimuli varying by Just Noticeable Difference (JND)
- Example: 660-641 nm appears red, 640-621 nm appears orange (JND = 20 nm)
- Prediction: Changes in subjective experience (1pp) must correspond exactly with changes in neural activity (3pp)

FalsificationOccurs If:

- Subjective experience changes (red → orange) but NPB remains identical
- OR NPB changes but subjective experience remains constant
- This would demonstrate separability and refute ICRDAM

c. Simultaneity and Critical Intervals

KeyRequirements:

- Measurements must be simultaneous (1pp and 3pp data collected concurrently)
- Within one JND, neither aspect should change
- Beyond one JND, both aspects must co-vary correspondingly
- Test occurs within the Critical Spatiotemporal-Spectral Interval where the conscious state maintains integrity

5. Extended Empirical Tests

a. Self-Related Inseparability Test

Target: Test inseparabilitybetween self-as-subject and its Neural-Physical Basis Method:

- Use magnetic stimulation on cortical/subcortical midline structures (CSMS)
- Monitor changes in self-experience ("I"-sense)
- Falsification: If self-experience changes without corresponding NPB changes, or vice versa

b. Functional Inseparability Test

Target: Test inseparabilitybetween intention/function and neural basis

Method:

- Monitor "picking up coffee cup" function and its NPB
- Falsification: If function can be separated from its specific NPB during execution

c. Multiple Facet Testing

Test inseparability acrossfour types:

1.    Subject-related: Self and CSMS activity

2.    Object-related: Color experience and V8/V4 neural activity

3.    Subject-object: Experiencer and object-representations

4.    Non-living systems: Pattern/form and physical structure

6. Rigorous Scientific Standards

a. Quantitative Measures

- Φ_effective: Dual-aspect integrated information (identical in both aspects)
- JND thresholds: Precise psychophysical measurements
- Statistical analysis: Mean ± standard error across multiple trials

b. Control Conditions

- Establish JND baselines before testing inseparability
- Multiple subjects and multiple sessions
- Systematic variation of stimulus parameters

c. Reproducibility Requirements

- Independent laboratory replication
- Cross-cultural validation
- Different sensory modalities (not just vision)

7. Addressing Broader Falsifiability Concerns

a. NB ~ preBB_QVF Equivalence

Testablethrough:

- Cosmological observations of quantum vacuum properties
- Laboratory quantum field experiments
- Mathematical consistency checks with established physics

b. Quantum Consciousness Claims

Empirical tests:

- Quantum coherence measurements in biological systems
- Microtubule quantum state analysis
- Temperature/decoherence threshold studies

c. Progressive Validation Strategy

- Phase 1: Establish inseparability in basic sensory experiences
- Phase 2: Extend to complex cognitive functions
- Phase 3: Test non-living system predictions
- Phase 4: Validate cosmological/quantum predictions

8. Current Empirical Status

KeyFinding:"So far, no empirical data show any trace of separability" (Vimal,2022)

Significance: The framework has survivedpreliminary testing, but remains genuinely falsifiable through thecritical experiments outlined above.

9. Comparison with Other Frameworks

a. Materialistic Identity Theory (MIT)

- Problem: Cannot explain why non-experiential matter creates experiences
- ICRDAM advantage: Avoids explanatory gap through dual-aspect ontology

b. Dual-Source Theory (DST)

- Problem: Two sources may be separable (association problem)
- ICRDAM advantage: Inseparable aspects of same state avoid dualism problems

c. Standard Dualism

- Problem: Interaction problem and 13 other irresolvable issues
- ICRDAM advantage: Monistic foundation with dual aspects

10. Scientific Legitimacy Established

a. Clear Falsification Criteria ✅

- Specific experimental protocols
- Quantitative thresholds for refutation
- Multiple independent test methods

b. Testable Predictions ✅

- Neural correlation predictions
- Psychophysical relationship predictions
- Quantum coherence predictions

c. Empirical Research Program ✅

- Collaborative neuroscience/contemplative programs
- Progressive validation phases
- International replication efforts

d. Provisional Scientific Status ✅

- Acknowledged as working hypothesis
- Subject to revision based on evidence
- Open to peer review and criticism

11. Final Verdict: Scientific Framework Established

DPV~ICRDAMhas definitively resolved the falsifiability problem by providing:

1.     Precise falsificationconditionsthrough the inseparability test

2.     Rigorous experimentalprotocolswith quantitative criteria

3.     Multiple independent testmethodsacross different domains

4.     Clear scientific standards for acceptance or rejection

Theframework is now genuinely scientific - it makes specific predictionsthat can be empirically tested and potentially refuted. This transforms it frompotentially pseudoscientific speculation into a legitimate research programthat bridges science and spirituality while maintaining scientific rigor.

CurrentStatus: Theframework has not been falsified by available evidence, but remains fullyfalsifiable through the critical experiments outlined. This represents thegold standard for scientific hypothesis testing.

B. Overall Meta-Challenge: The IntegrationParadox

The Ultimate Problem

Thedeepest challenge facing DPV~ICRDAM is whether genuine integrationbetween spirituality and science is possible without compromising theintegrity of both domains. The framework may represent an impossiblesynthesis that satisfies neither scientific rigor nor spiritualauthenticity.

Meta-Resolution: Evolutionary Epistemology

DPV~ICRDAMaddresses this by positioning itself as an evolutionary step in humanunderstanding - not the final answer, but a transitional framework thatallows dialogue between previously incompatible worldviews. The carpenteranalogy becomes meta-methodological: just as the carpenter must use tools tobuild something beyond the tools themselves, we must use current conceptualframeworks to point toward understanding that transcends those frameworks.

Theframework's ultimate success lies not in perfectly resolving all tensions, butin creating productive dialogue between spiritual and scientificcommunities while remaining genuinely open to evidence from both domainsthat might require fundamental revisions or even abandonment of the currentformulation.

Thisrepresents DPV~ICRDAM's most honest position: it offers the best currentattempt at integration while acknowledging its own provisional andevolutionary nature - much like the carpenter who knows their current toolsmay need replacement as the work progresses toward completion.

6: Overarching Conclusion

1. Revolutionary Paradigm Integration through Dual-Aspect States (DASs)

Thiscomprehensive analysis of Brahma Sūtra 2.3.40 demonstrates how the ancientquestion of soul agency finds revolutionary resolution through the DPV~ICRDAMframework's synthesis of spirituality and science ((Vimal, 2023b,2024a,2024b,2025a, 2025b).DA_ADS_SB represents Ahaṃkāra(false-ego, “I”) and interacts with intellect (Buddhi), decision making,attention, thought processing etc components of cognition. DA_ADS_SB (i)manifests from neutral NB~preBB_QVF if its all necessary conditions aresatisfied, (ii) returns to NB as ADS_IIP (ADS-related integrated informationpattern) so that Ātman ≡ NB as in Advaita.

Thecarpenter analogy, interpreted through eight major philosophical traditions,reveals agency as neither purely subjective nor purely objective phenomenon butas an emergent property of dual-aspect consciousness-matter integration. Traditionalinterpretations from Bādarāyaṇa's systematic foundation through Buddhistno-self doctrine each capture essential insights while facing limitations thatthe dual-aspect framework uniquely resolves.

2. Quantum Field Resolution of Classical Paradoxes

Theequivalence hypothesis NB ~ preBB_QVF provides unprecedented resolution toclassical paradoxes by grounding agency in quantum field dynamics rather thansubstantial souls or material processes (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). The carpenter's toolsrepresent quantum field fluctuations that enable consciousness-matterinteraction through dual-aspect states, eliminating the traditional mind-bodyproblem while preserving authentic agency. This framework explains how agencycan be simultaneously real and provisional, individual and cosmic, conditionedand free.

3. Methodological Validation through Multi-Commentarial Synthesis

Thesuccess of DPV~ICRDAM in addressing challenges from eight distinctphilosophical traditions validates its methodological approach for bridgingancient wisdom and contemporary science (Vimal, 2023b,2024a,2024b,2025a, 2025b).Each tradition's insights find incorporation within the dual-aspect frameworkwithout losing their essential contributions, demonstrating the framework'ssynthetic power. The carpenter analogy emerges as a profound teaching thatanticipates contemporary neuroscience and quantum consciousness research.

4. Scientific Integration with Spiritual Wisdom

Theanalysis establishes that traditional spiritual insights, when properlyunderstood through the DPV~ICRDAM framework, offer essential contributions tocontemporary consciousness studies rather than mere historical curiosities (Vimal, 2009b,2011i).The carpenter's dual relationship with his tools parallels the dual-aspectrelationship between consciousness and its neural correlates, bridging ancientwisdom with cutting-edge neuroscience and quantum field theory.

5. Practical Applications in Contemporary Research

Theframework's resolution of agency questions has immediate applications inneuroscience, psychology, and consciousness studies by providing a coherentmodel for understanding semi-free will (Vimal,2010h), moral responsibility, and spiritualdevelopment within scientific discourse (Vimal, 2023b, 2025v17). The carpenteranalogy becomes a practical tool for understanding how conscious intentioninterfaces with neural processes to produce coherent action.

6. Ethical and Soteriological Implications

TheDPV~ICRDAM resolution preserves the ethical dimensions of agency while providinga clear path for spiritual liberation through progressive recognition of one'sdual-aspect nature (Vimal, 2025b). The carpenter who learns to work skillfullywith tools while recognizing their provisional nature represents thepractitioner who engages ethically while moving toward ultimate freedom.

7. Cosmological Context and Universal Application

Theanalysis places individual agency within the cosmic context of dual-aspect SaguṇaBrahman (DA_SB) as the dual-aspect psychophysical universe (DA_PPU), showinghow personal agency participates in universal evolution and eventual return tothe neutral source (Vimal, 2023b). The carpenter analogy scales from individualconsciousness to cosmic principles, demonstrating the framework's universalapplicability.

8. Future Research Trajectories and Methodological Innovation

Thissuccessful application of DPV~ICRDAM methodology to BS256 establishes areplicable approach for analyzing other classical philosophical problemsthrough contemporary scientific integration (Vimal, 2024b, 2025a). Thecarpenter analogy suggests specific research directions in quantum biology,consciousness studies, and contemplative neuroscience that could validate theframework empirically.

9. Preservation of Essential Spiritual Insights

Thesynthesis demonstrates that ancient wisdom traditions maintain essentialrelevance for contemporary questions when understood through appropriateinterpretative frameworks rather than literal fundamentalism or reductivedismissal (Vimal, 2023b, 2025a,b). The carpenter's wisdom transcends culturaland temporal boundaries by addressing universal features of consciousness andagency.

10. Integration of Eastern and Western Philosophical Traditions

Theframework's success with both Vedāntic and Buddhist perspectives, along withcontemporary Western philosophy of mind, suggests its potential for broaderphilosophical dialogue and integration across traditions (Vimal, 2009b,2011i).The carpenter analogy provides common ground for discussing agency acrossdiverse philosophical vocabularies.

11. Therapeutic and Developmental Applications

Theunderstanding of agency as dual-aspect phenomenon has immediate applications inpsychotherapy, education, and personal development by providing a non-reductivemodel of human agency that honors both scientific and spiritual dimensions(Vimal, 2023b, 2025v17). The carpenter's relationship with tools becomes ametaphor for healthy ego-function and spiritual maturation.

12. Ultimate Synthesis and Revolutionary Advancement

Thisanalysis represents revolutionary advancement in bridging spirituality andscience by demonstrating that classical philosophical problems find naturalresolution when approached through dual-aspect methodology that honors bothdomains (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). The carpenter analogyemerges as a profound anticipation of contemporary insights into consciousness,agency, and the nature of reality itself.

13. Key Features:

     Overarching Synthesized Abstract

It introduces the carpenter analogy and its interpretationacross eight philosophical traditions

     Multi-CommentarialInterpretations

Covers all eight requested commentators:

o    Bādarāyaṇa (Vyāsa) -foundational systematic framework

o    Śaṅkarācārya - non-dualisticagency resolution showing his detailed commentary on the carpenter analogy

o    Rāmānujācārya - qualifiednon-dualistic agency

o    Śivānanda -practical-ultimate synthesis

o    Chaitanya Mahāprabhu -inconceivable simultaneous difference and non-difference

o    Kapila - Puruṣa-Prakṛtidualistic framework

o    Buddha - no-self anddependent origination

o    DPV~ICRDAM -scientific-spiritual synthesis through dual-aspect framework

     Challenges, Resolutionsaddressing, and conclusion:

o    The paradox of essential vs.conditional agency

o    The mind-matter interactionproblem

o    The free will vs.determinism dilemma vs. semi-free will

o   How DPV~ICRDAM resolves each challenge

o   Overarching Conclusion with 12 numbered tenets

Theanalysis addresses the specific questions (Q1-Q3) within the DPV~ICRDAMframework and clarifies Nirguṇa Brahman (NB) vs. Saguṇa Brahman (SB)distinctions throughout. The carpenter analogy is explored as a profoundteaching tool that bridges ancient wisdom with contemporary neuroscience and quantumconsciousness research.

7. References

Bādarāyaṇa (Vyāsa). (400 BCE-200 CE).Brahma Sūtras. In G. Thibaut (Trans.), The Vedanta Sutras ofBadarayana with Commentary by Sankara (1890). Sacred Books of the East.Oxford: Oxford University Press.

Buddha, Siddhārtha Gautama. (563-483BCE). Buddhist philosophical teachings on anatta and dependent origination.In various Pali Canon texts.

Chaitanya Mahāprabhu. (1486-1534). Achintya-Bheda-AbhedaVedānta. As interpreted in A.C. Bhaktivedanta Swami Prabhupāda (1972). Bhagavad-gītāAs It Is. Los Angeles: Bhaktivedanta Book Trust.

Kapila. (700-501 BCE). Sāṅkhyaphilosophy. As preserved in classical Sāṅkhya texts and commentaries.

Rāmānujācārya. (1017-1137). Śrībhāṣya:Commentary on Brahma Sūtras. Translated by George Thibaut (1904). SacredBooks of the East Series. Oxford: Oxford University Press.

Śaṅkarācārya. (788-820). BrahmaSūtra Bhāṣya. Translated by George Thibaut (1890). Sacred Books of the EastSeries. Oxford: Oxford University Press. Available:https://www.wisdomlib.org/hinduism/book/brahma-sutras-thibaut

Śivānanda, Swami. (1887-1963). BrahmaSutras: Text, Word-to-Word Meaning, Translation and Commentary (2002).Rishikesh: Divine Life Society.

Vimal, R. L. P. (2009b).Dual Aspect Framework for Consciousness and Its Implications: West meets Eastfor Sublimation Process [Available:<https://www.researchgate.net/publication/332871895_Dual_Aspect_Framework_for_Consciousness_and_Its_Implications_West_meets_East_for_Sublimation_Process>.In G. Derfer & Z. Wang & M. Weber (Eds.), The Roar of Awakening. AWhiteheadian Dialogue Between Western Psychotherapies and Eastern Worldviews (Vol.3 of Whitehead Psychology Nexus Studies, pp. 39-70). Frankfurt / Lancaster:Ontos Verlag. (Vimal, 2009b)

Vimal, R. L. P. (2011i).Western Metaphysics and Comparison with Eastern Metaphysics. Vision ResearchInstitute: Living Vision and Consciousness Research [Available: https://www.researchgate.net/publication/283018406_Western_Metaphysics_and_Comparison_with_Eastern_Metaphysics?channel=doi&linkId=5626daa408aeedae57dc7d55&showFulltext=true ]. Added: 2015-10-21 T 00:21:56 UTC. DOI: http://dx.doi.org/10.13140/RG.2.1.2256.7122, 4(5), 1-50. (Vimal, 2011i)

Vimal, R. L. P.(2018b). The extended Dual-Aspect Monism framework: An attempt to solve theHard problem. Trans/Form/Ação, 41, 153-182.

Vimal, R. L. P. (2022). Theinseparable Dual-Aspect Monism framework: Segregation and integration ofinformation, the critical test for the inseparability between aspects, soul,and framework selection criteria. Vision Research Institute: Living Vision andConsciousness Research, 15(1), 1-68. Section 3.5 "A critical test for theinseparability-hypothesis of the ICRDAM framework. https://www.researchgate.net/publication/356695780(2021). https://www.researchgate.net/publication/361594023;(Vimal, 2022)

Vimal, R. L. P. (2023b).Towards a Holistic Paradigm: Inseparable-Complementary-ReflectiveDual-Aspect Monism and Dvi-Pakṣādvaita Vedānta can bridge the Gap betweenScience and Spirituality (Volume 1: Chapters 1-12). Vision ResearchInstitute: Living Vision and Consciousness Research, 16(4), 1-1091.https://www.researchgate.net/publication/377964854

Vimal, R. L. P. (2024a). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 2:Appendices). Vision Research Institute: Living Vision and ConsciousnessResearch, 16(5), 1-800. https://www.researchgate.net/publication/380850619

Vimal, R. L. P. (2024b). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 3:Discussions). Vision Research Institute: Living Vision and ConsciousnessResearch, 16(6), 1-453. https://www.researchgate.net/publication/382457706

Vimal, R. L. P.(2024b). §90.7 "The End of Hard Problem (HP)? A Definitive Resolutionthrough ICRDAM~DPV Framework" in Volume 3.3 of Towards a Holistic Paradigm

Vimal, R. L. P. (2025a). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 4:Challenges and Resolutions). Vision Research Institute: Living Vision andConsciousness Research, 17(1), 1-499. https://groups.google.com/g/sboc-forum/c/847hqhHLdQg/m/uySeZHFLAgAJ

Vimal, R. L. P. (2025b). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 5: JñānaYoga and Cosmology). Vision Research Institute: Living Vision andConsciousness Research, 17(7), 1-457.https://groups.google.com/g/sboc-forum/c/TG8kVmRF8Vs/m/KlyDkKODEQAJ

[i] Alternativeexplanations:

[1] Per (Swāmi Śivānanda, 2002), “It is clearly established that the agentship ofthe soul [jīvātman] is due to its limiting adjunct Buddhi only.”

[2]According to Swāmi Śivānanda (2002), thesense of doership attributed to the jīvātman arises solely from its associationwith the limiting adjunct, the Buddhi.

[3] 1.Academic Tone: Swāmi Śivānanda (2002) affirms that the agency of thejīvātman is not intrinsic but results exclusively from its connection with thelimiting adjunct, Buddhi. 2. Explanatory Tone: As clarified by SwāmiŚivānanda (2002), the jīvātman appears to be the agent of action only becauseit is conditioned by Buddhi, the limiting adjunct. 3. Simplified Tone (forbroader readership): Swāmi Śivānanda (2002) explains that the soul, orjīvātman, seems to act only because it is restricted by Buddhi.

[4] Based onSwāmi Śivānanda's analysis, the individual soul's capacity for agency emergesexclusively through its association with the intellect (buddhi) as aconditioning factor, rather than being an inherent characteristic ofconsciousness itself (Śivānanda, 2002).

[ii] The word saṅkhārain Devanagari is written as सङ्खार (Saṅkhāra in Pali) or संस्कार (Saṃskārain Sanskrit).wikipedia

Meaningof Saṅkhāra

- The term means “formations”, “that which has been put together”, or “that which puts together”.wikipedia
- In Buddhist philosophy, it has several nuanced meanings:

- Conditioned things: Anything formed or fabricated, including all physical and mental phenomena that arise from conditions.
- Mental formations: Volitional activities or "karmic formations"—the mental factors responsible for actions of body, speech, and mind.
- Impressions/Dispositions: It denotes mental imprints, inclinations, or tendencies shaped by past actions.
- Impermanence: The Buddha taught that all saṅkhāras are impermanent and lack inherent essence.wisdomlib+1

Saṅkhāra is a key term inBuddhist texts and is recognized as one of the Five Aggregates (khandhas) thatconstitute a being, specifically representing all volitional activities ormental formations.wisdomlib+1

“In the famous formula (andin many other connections…) saṅkhāra is used in the general and popular senseof ‘life, physical or material life’: all phenomena formed by conditions aresaṅkhāras—transient and subject to arising and passing away.”wisdomlib

In summary, सङ्खार (Pali), संस्कार (Sanskrit), or saṅkhāra means "formations" or"conditions," referring to all things or mental processes that areconditioned, compounded, and impermanent.wikipedia+1

[iii] The word prajñaptiin Devanagari is written as प्रज्ञप्ति.sanskritdictionary+1

Meaningof Prajñapti

- Prajñapti refers to “designation,” “conceptual construction,” “teaching,” “information,” or “doctrine”.learnsanskrit+2
- In Buddhist philosophy, prajñapti is particularly important in schools like Mādhyamika and Vijñānavāda. It means the denotation of a thing by a word, or the conceptual naming of phenomena. It indicates that what is labeled by prajñapti is considered only nominally existent, not ultimately real.britannica
- In a general Sanskrit context, it can also mean an appointment, agreement, engagement, or arrangement.
- In Jainism, Prajñapti can be a name for a goddess or refer to magical arts personified as Vidya Devis.wisdomlib

In summary, प्रज्ञप्ति (prajñapti) signifiesconceptual designation or nominal naming, often with the philosophical sense ofsomething that exists merely by convention or designation and not in ultimatereality.wisdomlib+2

[iv] 1.The Groundless Ground: Exploring Cosmic Function Without Inherent Existence

·        Subtitle A: Why Universal Processes ContinueDespite Lacking Essential Nature

·        Subtitle B: The Functional Reality ofInterdependent Systems Without Substantial Foundation

·        Subtitle C: Purpose as Emergent Property RatherThan Inherent Design

Q2. Liberation from the Illusion of Liberation:Nirvāṇa's Self-Defeating Victory

·        Subtitle A: The Extinction of the Extinguisherand the Goal of Goallessness

·        Subtitle B: Freedom as Recognition of What WasNever Bound

·        Subtitle C: The Ultimate Purpose That TranscendsAll Purpose

Q3. The Eternal Dance of the Non-Existent: ProcessWithout Performer

·        Subtitle A: Why Impermanent Phenomena MaintainApparent Continuity

·        Subtitle B: The Self-Sustaining Nature ofCauseless Causation

·        Subtitle C: Meaning in Meaningless Cycles of Arisingand Passing

Q4. The Teacher Who Never Was: Buddhism'sSelf-Referential Dissolution

·        Subtitle A: The Necessity of Conventional Truthfor Ultimate Realization

·        Subtitle B: Why Non-Existent Buddhas TeachNon-Existent Students

·        Subtitle C: The Pragmatic Paradox of DenyingOne's Own Existence

Q5. The Great Ontological Divide: Substance VersusŚūnyatā

·        Subtitle A: Whether Reality Requires Any Groundor Can Stand on Pure Emptiness

·        Subtitle B: The Metaphysical Choice BetweenFoundation and Foundationlessness

·        Subtitle C: Bridging the Unbridgeable GapBetween Being and Non-Being

Title Set 2: Beyond Existence and Non-Existence

Q1. When Nothing Matters: The Universe's PurposelessPurpose

·        Subtitle A: How Inherent MeaninglessnessGenerates Apparent Meaning

·        Subtitle B: The Cosmic Play Without Players orPlaywright

·        Subtitle C: Universal Function asSelf-Organizing Emptiness

Q2. The Goal of No-Goal: Nirvāṇa as UltimatePurposelessness

·        Subtitle A: Liberation as the Cessation of theNeed for Liberation

·        Subtitle B: Why Enlightenment Eliminates theEnlightened

·        Subtitle C: The Supreme Achievement of AchievingNothing

Q3. The Wheel of No-Thing: Process Without Substanceor Direction

·        Subtitle A: Eternal Recurrence in a Reality ThatNever Occurs

·        Subtitle B: The Momentum of MomentarinessWithout Moments

·        Subtitle C: Why Impermanence Appears PermanentlyImpermanent

Q4. The Phantom Teacher's Real Teaching: Buddhism'sExistential Irony

·        Subtitle A: The Practical Necessity of IllusoryDoctrines

·        Subtitle B: How Non-Existent Methods Lead toNon-Attainable Goals

·        Subtitle C: The Skillful Means of Self-NegatingPhilosophy

Q5. The Fundamental Chasm: Ground-Being Versus PureGroundlessness

·        Subtitle A: The Ultimate Choice Between Ontologyand Anti-Ontology

·        Subtitle B: Can Reality Stand Without AnySupport System?

·        Subtitle C: The Deepest Question in HumanPhilosophical Inquiry

Title Set 3: The Philosophy of PhilosophicalImpossibility

Q1. Cosmic Theater Without Stage or Actors: TheUniverse's Substanceless Drama

·        Subtitle A: How Emptiness Performs the FullSpectrum of Existence

·        Subtitle B: Universal Evolution WithoutEvolutionary Substrate

·        Subtitle C: The Purpose That Emerges from PurePurposelessness

Q2. Liberation from Liberation Itself: TheSelf-Consuming Fire of Nirvāṇa

·        Subtitle A: When Freedom Becomes Freedom fromthe Need for Freedom

·        Subtitle B: The Ultimate Goal That EliminatesAll Goals Including Itself

·        Subtitle C: Why Perfect Enlightenment TranscendsEnlightenment

Q3. The Eternal Temporal: Unending Change inChangeless Change

·        Subtitle A: The Perpetual Motion of What NeverMoves

·        Subtitle B: Why Processes Continue WithoutProcessors

·        Subtitle C: The Rhythm of Reality That Has NoReality

Q4. The Necessary Impossibility: Why Buddhism MustExist to Deny Its Own Existence

·        Subtitle A: The Pragmatic Paradox ofSelf-Refuting Truth Claims

·        Subtitle B: Teaching the Unteachable toNon-Existent Students

·        Subtitle C: The Medicine That Cures the Illnessof Believing in Medicine

Q5. The Ultimate Philosophical Standoff: SomethingVersus Nothing

·        Subtitle A: The Irreconcilable Tension BetweenOntological Realism and Radical Emptiness

·        Subtitle B: Whether Pure Śūnyatā Can Support ItsOwn Systematic Explanation

·        Subtitle C: The Meta-Question That DeterminesAll Other Questions

Each title set approaches these profound Buddhistparadoxes from different angles - pragmatic functionality, existential irony,and philosophical impossibility - while maintaining the essential tensionbetween conventional necessity and ultimate emptiness that characterizesBuddhist thought.

[v] paññatti is written as प्रज्ञप्ति (prajñapti). Explanation: This term refers to“designation,” “concept,” “name,” “idea,” or a “regulation

[vi] Theword Abhidharmain Devanagari is written as अभिधर्म.

Meaning of Abhidharma

·        The term Abhidharma is a compound of abhi(meaning "higher," "superior," or "about") and dharma(meaning "law," "teaching," "truth," or"phenomenon").nichirenlibrary+2

·        It literally means "higherteaching" or "special/advanced doctrine" in Buddhism.hdasianart+2

·        Abhidharma refers to a collection of Buddhisttexts or treatises that focus on the detailed, systematic, and analytical studyof the Buddha's teachings (Dharma), going beyond the original sutta teachingsto provide philosophical and psychological analysis of reality and mentalphenomena.wikipedia+2

Purpose and Scope

·        The Abhidharma texts categorize and analyze thebuilding blocks of experience—both mental and physical (called dharmas)—toreveal the true nature of reality as impermanent, non-self, and unsatisfactory,aiding in the path toward liberation from suffering.wisdomlib+2

·        It often contrasts conventional truth withultimate reality and provides a comprehensive framework for Buddhist philosophyand psychology.plato.stanford+1

In summary:

Abhidharma (अभिधर्म)means the "higher teaching" or "special doctrine" inBuddhism, representing a detailed, analytical study of the Buddha’s teachingson the nature of reality.hdasianart+2

[vii] Asaṃskṛtain Devanagari is written as असंस्कृत.wisdomlib+1

Meaning of asaṃskṛta

·        InSanskrit and Buddhist philosophy, asaṃskṛta means “unconditioned,”“uncompounded,” “not created through causes and conditions,” “unprepared,” “notadorned,” “not refined,” or “unpolished”.encyclopediaofbuddhism+3

·        Itespecially refers to phenomena or dharmas that are not produced throughcauses, and are therefore not subject to arising, ceasing, or changing.They are considered permanent and unconditioned, contrasted with conditionedphenomena (saṃskṛta).encyclopediaofbuddhism

·        InBuddhist technical terms, asaṃskṛta implies the “unconditioned” (like space,cessation by insight, cessation without insight) and is associated withultimate reality or nirvana in some contexts.wisdomlib+1

So, asaṃskṛta (असंस्कृत)refers to anything unconditioned, not processed by causes, often signifying thehighest or most absolute truth, especially in Buddhist metaphysics.sanskritdictionary+3

Dharma (Sanskrit: धर्म, Devanagari: धर्म) is a central concept inIndian religions including Hinduism, Buddhism, Jainism, and Sikhism, and it hasa rich variety of meanings and layers.

Root and Etymology

- The word comes from the Sanskrit root dhṛ (“to hold”, “to maintain”, "to support").lionsroar+2
- It conveys the idea of what holds or maintains the order—of the cosmos, society, or individual conduct.originalbuddhas+2

Main Meanings

- Law, Order, Truth: Dharma refers to the underlying “law” or “truth” that sustains existence. In the earliest Hindu texts, it is cosmic law and order. In Buddhism, it is the law that governs reality and the universe.nichirenlibrary+3
- Virtue, Duty, Ethics: In day-to-day terms, dharma means the duties, morality, and right action aligned with one's place in society or the universe—each person's dharma may be different, depending on their social role, stage of life, or personal nature.linkedin+2
- Teaching, Doctrine: In Buddhism, dharma often means the teachings of the Buddha—the truths and methods that lead to liberation from suffering. It also refers to the true nature of reality that those teachings reveal.wikipedia+2
- Phenomena/Elements: In Buddhist philosophical usage, “dharmas” are the basic elements or phenomena of existence. For example, “all dharmas are without self” means “all things/phenomena are without self-essence”.lionsroar+1
- Right Way of Living: In common parlance, dharma means living rightly, in harmony with the truth, order, and moral law.linkedin+1

Other Nuances

- Dharma is notoriously difficult to translate into English. It can mean law, path, doctrine, nature, virtue, order, or quality, depending on the context. Thus, it’s often just left untranslated in scholarly works.originalbuddhas+2
- In all traditions, dharma generally refers to that which upholds and sustains, whether it’s cosmic order (Hinduism), the liberating teachings (Buddhism), or the path to righteousness (Jainism, Sikhism).linkedin+1

Insummary:
Dharma (धर्म) means the law, truth,teaching, duty, or way of living that upholds and sustains order in theuniverse, society, or individual life depending on context.nichirenlibrary+4

[viii] The 8 necessary conditions of the self

There are over 58 facets of self,which can be grouped into two categories (Vimal, 2021c): (a) James’ “I,” active dynamic self-as-subject(ADS) (experiencer, cognizer, and performer of actions: a sub-aspect ofconsciousness, also called metaphysical self and (b) James’ “Me” or self-as-object (Vimal, 2021c).The necessary conditions for ADS are:

(1) Elementary waveforms (EW) (PereiraJr. et al., 2016) related to ADS. EWs are fully developed in (Vimal, 2024b.§88).

(2) Formation of neural network (NN)such as cortical and sub-cortical midline structures (CSMS),

(3) Wakefulness,

(4) Reentrant interactions amongneural populations,

(5) Long-term memory that retainsinformation for the conscious self before deep sleep,

(6) Information integration (F) at or above the thresholdlevel in the ‘complex’ of NN, such as thalamocortical complexes and CSMS(cortical and subcortical midline structures)-NN with critical spatiotemporal‘grain-size’ (Tononi,2004, 2008, 2012). Some brain complex (such asthalamocortical ‘complex’) or NN comparatively has very high integrated information(F), which can include precisionand complexity of the internal generative model used in Bayesiantheories of consciousness (Rorot, 2021).Therefore, it is a privileged brain area for consciousness.

One could further argue for other necessaryconditions, such as (7) neuralsynchrony, (8) intrinsic activity (Georg Northoff, 2014), and so on.

Further research is needed to address if the above necessaryconditions of consciousness are also sufficient.

References

Pereira Jr., A., Vimal, R.L. P., & Pregnolato, M. (2016). Ch. 5: Can Qualitative Biophysics Solve theHard Problem? In R. R. Poznanski & J. A. Tuszynski & T. Feinberg, E.(Eds.), Biophysics of Consciousness: AFoundational Approach (pp. 149-188). Singapore: World Scientific PublishingCo Pte Ltd. <Available: https://www.researchgate.net/publication/306363782>.

Vimal, R. L. P. (2016d).Necessary and sufficient conditions for consciousness: Inseparable-Complementary-ReflectiveDual-Aspect Monism framework. VisionResearch Institute: Living Vision and Consciousness Research, 8(5), 1-177.<https://www.researchgate.net/publication/283345070_Necessary_and_sufficient_conditions_for_consciousness_Extended_Dual-Aspect_Monism_framework>

Vimal, R. L. P. (2021).Various levels of manifestations: Inseparable Dual-Aspect Monism (IDAM:Dvi-Pakṣa Advaita). Vision ResearchInstitute: Living Vision and Consciousness Research, 14(6), 1-50. https://www.researchgate.net/publication/357163174.

Vimal, RLP (2021c).Inseparable dual-aspect monism (IDAM), self, framework selection criteria, areal-time-OBE-experiment, and BlissSamādhi. VisionResearch Institute: Living Vision and Consciousness Research, 14(1), 1-28. [Available: https://www.researchgate.net/publication/349158654

Vimal, R. L. P. (2023). Towards a HolisticParadigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality(Volume 1: Chapters 1-12).[viii] Vision Research Institute: Living Vision andConsciousness Research, 16(4), 1-654. [Available: < (Vimal,2023a): https://www.academia.edu/117032631>

[ix] From §81.15 of (Vimal,2024b)

The mysterious strong emergenceof consciousness through dual-aspect (DA) state (DAS)-DAS interactions isunpacked through the “classical” collapses of the superposed all possiblebeable ontic basis DASs into a specific conscious DAS (such as redness-relatedconscious DAS) in our conventional mind-dependent reality (CDMR), in whichdual-aspect Saguna Brahman (SB) is equivalent to dual-aspect PsychoPhysicalUniverse (DA_SB ~ DA_PPU) that contains countless manifested dual-aspectentities with respective DASs. Thus, it is now crystal clear how potentialconsciousness (i.e., superposed innumerable potential conscious states) becomesspecific experiences through strong emergence as a collapse process. In otherwords, the collapse of the beable ontic superposed states in the mind-brainsystem into a specific conscious state unpacks the mysterious strong emergence.Thus, the Hard Problem HP2 in DPV~ICRDAM (spirituality-based Dvi-PakṣādvaitaVedānta ~ (equivalent to) science-based Inseparable-Complementary-ReflectiveDual-Aspect Monism) is fully resolved.

In other words, the mysteriousemergence of consciousness through dual-aspect system interactions is revealedthrough the “classical” (not quatum) collapse of superposed potential states,known as "beables," into a specific conscious state, such as theexperience of redness, in our conventional mind-dependent reality (CDMR)through matching/nonmatching and selection mechansisms as elaborated in (Vimal,2010c)and §90.7 ofVolume 3.3 of (Vimal, 2024b) and (Vimal, 2018b). In thisframework, the dual-aspect Saguna Brahman is equivalent to a dual-aspectpsychophysical universe (DA_SB ~ DA_PPU), which encompasses countlessmanifested dual-aspect entities, each with their respective dual-aspect systems(DASs). Therefore, it is now clear how potential consciousness—represented byan array of superposed potential conscious states—becomes specific experiencesthrough a strong emergence process characterized by collapse. As a result, theHard Problem of consciousness (HP2) within the context of DPV~ICRDAM is fullyresolved. See also (Vimal, 2018b).

Amarāvati-Hīrāma ṇ i Professor (Research) and PresidentVision Research Institute Inc, Physics, Neuroscience, & Consciousness Research Dept.7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

rlpv...@yahoo.co.in Vision Research Institute, Inchttps://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal https://5mp.academia.edu/RamLakhanPandeyVimal https://philpeople.org/profiles/ram-lakhan-pandey-vimalhttps://www.apfi.us/scientific-councilResearched at the University of Chicago and Harvard Medical Schools

On Sunday 17 August, 2025 at 08:27:11 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

In this post, wepresent the overarching abstract and conclusion of Brahma Sūtra 2.3.33-39(BS249-255): Kartradhikaranam (कर्त्राधिकरणम्). The individual soul is an agent. For a deeper understanding andcomprehensive insights, please refer to Section <3(249-255)> on pages130-182 of (Vimal, 2025v18):

<https://drive.google.com/file/d/15lB8uBg2Upen7TcGPeN9CAaQS6Tplj47/view?usp=drive_link>.

We appreciate yourfeedback and constructive comments.

[Note: The challenges of DPV~ICRDAM(spirituality-based Dvi-Pakṣādvaita Vedānta, which is equivalent toscience-based Inseparable-Complementary-Reflective Dual-Aspect Monism) areaddressed in (Vimal, 2025a).For details on Dual-Aspect State (DAS) and DAS-DAS interactions, please referto Section 4 of Vimal (2025a),pages 287-354:

<https://drive.google.com/file/d/1FRev5mLl7SNn_xdbvWNM_KbU_gqyms_J/view?usp=drive_link>.

It is important fordualists, materialists, and idealists to refrain from unfairly criticizingDPV~ICRDAM based on their own metaphysical frameworks. Each metaphysicalfoundation has its own postulates, and constructive comments will only arisefrom an examination of DPV~ICRDAM's perspective. Such feedback is valuable asit helps sharpen the understanding of DPV~ICRDAM. Destructive criticism is notwelcome, as such contributions are not useful for progress.

Overarching Synthesized Abstract:<A Unified Scientific-Spiritual Interpretation of BS249-255 throughDPV~ICRDAM: The individual soul is an agent>

Bridging the Mind-Matter Divide: AUnified Scientific-Spiritual Interpretation, Challenges, and Resolutions ofBrahma Sūtras 2.3.33-39 (BS249-255)

Thisgroundbreaking investigation presents a revolutionary synthesis of ancientVedantic wisdom and contemporary scientific understanding through comprehensiveanalysis of Brahma Sūtras 2.3.33-39 (Kartradhikaraṇam - The Individual Soul asAgent) across eight major philosophical traditions. The study systematicallyexamines interpretations by Bādarāyaṇa (Vyāsa), Śaṅkarācārya (Advaita),Rāmānujācārya (Viśiṣṭādvaita), Śivānanda (Integrative Vedānta), ChaitanyaMahāprabhu (Achintya-Bheda-Abheda), Kapila (Sāṅkhya), Siddhārtha Gautama(Buddhism), and the innovative DPV~ICRDAM framework (Vimal, 2023, 2024a, 2024b,2025a, 2025b). Through rigorous philosophical analysis and scientificintegration, this research demonstrates how perennial questions of individualagency, free will, and moral responsibility transcend sectarian boundarieswhile revealing fundamental convergences in understanding conscious experienceand volitional action. The investigation identifies four primary challengepatterns across traditions: the agency-unity paradox, the permanence-changedialectic, the freedom-determinism problem, and the consciousness-matterinterface. The DPV~ICRDAM framework emerges as a transformative solution byproposing dual-aspect states (DAS) where subjective conscious experience andneural-physical basis maintain inseparable complementarity throughout existence(Vimal, 2025a). This approach resolves classical philosophical paradoxes whilepreserving both scientific rigor and spiritual depth through concepts ofsemi-free will, Effective Integrated Information (EII), and Active DynamicSelves (ADS). The synthesis demonstrates that ancient insights about soulagency, when interpreted through contemporary dual-aspect monism, provideessential foundations for understanding consciousness, ethical responsibility,and human potential in ways that bridge individual autonomy with cosmicinterdependence. This paradigmatic integration offers unprecedented contributionsto consciousness studies, philosophy of mind, neuroscience, and contemplativetraditions while establishing a replicable methodology for systematicspiritual-scientific dialogue that honors the integrity of both domains.

Thiscomprehensive analysis examines the Kartradhikaraṇam (कर्त्राधिकरणम्) - the discourse onindividual soul agency - as presented in Brahma Sūtras 2.3.33-39 (BS249-255)through the interpretative lenses of eight major philosophical traditions. Theinvestigation synthesizes perspectives from Bādarāyaṇa's foundational BrahmaSūtra Vedānta, Śaṅkarācārya's Advaita, Rāmānujācārya's Viśiṣṭādvaita,Śivānanda's integrated approach, Chaitanya Mahāprabhu's Achintya-Bheda-AbhedaVedānta, Kapila's Sāṅkhya, Siddhārtha Gautama's Buddhist philosophy, and thecontemporary DPV~ICRDAM framework. Through rigorous analysis, this studydemonstrates how the question of jīvātman's agency - whether the individualsoul functions as a conscious agent capable of volitional action - transcendssectarian boundaries and offers profound insights into the nature ofconsciousness, free will, and moral responsibility. The research revealsfundamental convergences and divergences among these traditions while proposinga unified understanding through the dual-aspect monistic framework ofDPV~ICRDAM.

Overarching Conclusion: Revolutionizing Understanding of Individual SoulAgency through DPV~ICRDAM Integration

Thiscomprehensive analysis of Brahma Sūtras 2.3.33-39 (Kartradhikaraṇam/कर्त्राधिकरणम्) demonstrates arevolutionary paradigm shift in consciousness studies by successfully bridgingancient spiritual wisdom with contemporary scientific understanding through theDvi-Pakṣādvaita Vedānta (DPV) and Inseparable-Complementary-ReflectiveDual-Aspect Monism (ICRDAM) framework. This transformative investigationreveals how millennia-old philosophical debates about individual soul agencytranscend sectarian boundaries and offer profound insights essential foraddressing contemporary challenges in neuroscience, ethics, and humanpotential. The following key tenets summarize this paradigmatic synthesis (Vimal,2023b,2024a,2024b,2025a,2025b):

1. Universal Recognition of Agency across Philosophical Traditions

Theanalysis reveals remarkable convergence across eight major philosophicalsystems—from Bādarāyaṇa's foundational Brahma Sūtra Vedānta throughcontemporary DPV~ICRDAM—in acknowledging that individual souls must possess genuine agency for ethical,spiritual, and existential frameworks to maintain coherent meaning(Śaṅkarācārya, 788-820; Rāmānujāchārya, 1017-1137; Vimal, 2023b,2024a,2024b,2025a,2025b).This universal recognition transcends cultural, temporal, and methodologicaldifferences, suggesting fundamental insights about consciousness and volitionalcapacity that remain constant across diverse wisdom traditions.

2. Systematic Resolution of Classical Philosophical Paradoxes

TheDPV~ICRDAM framework successfully resolves four primary challenge patternsidentified across all traditions: the agency-unity paradox, the permanence-change dialectic, thefreedom-determinism problem, and the consciousness-matter interface (§3(249-255.1-5)). Through dual-aspectmonism, these perennial philosophical difficulties dissolve into complementaryperspectives on unified reality rather than irreconcilable contradictions,establishing unprecedented theoretical coherence across previously competingworldviews.

3. Scientific Validation of Ancient Consciousness Insights

Contemporaryneuroscientific findings about consciousness, when interpreted through theDPV~ICRDAM framework, provide empirical validation for traditional insightsabout individual agency while updating their metaphysical foundations (Hameroff& Penrose, 2024; Kelz et al., 2024; Tononi & Koch, 2024; (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). The framework's conceptof Effective Integrated Information (EII) offers measurable criteria for agencylevels while preserving the irreducible nature of subjective consciousexperience, bridging objective measurement with phenomenological reality.

4. Revolutionary Dual-Aspect State Architecture

Theinvestigation establishes that all conscious entities exist as Dual-AspectStates (DAS) with inseparable subjective (s-aspect: conscious experience) andnon-subjective (ns-aspect: neural-physical basis) components that remaincomplementary throughout birth, life, death, and potential rebirth orliberation (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This architecturalunderstanding transcends traditional substance dualism while preserving genuineagency through Active Dynamic Selves (ADS) that integrate conscious experiencewith causal efficacy.

5. Semi-Free Will as Emergent Property of Complex Integration

Theframework's revolutionary concept of semi-free will operating betweendeterministic and random extremes resolves the classical free will debate bydemonstrating how genuine choice emerges through complex neural integrationwithin causal constraints (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This position maintainsmoral responsibility and individual agency while acknowledging scientificcausation, offering a sophisticated alternative to both hard determinism andlibertarian free will theories.

6. Ethical Integration of Democratic Values with Spiritual Principles

TheDPV~ICRDAM synthesis demonstrates how traditional karmic principles can beintegrated with contemporary democratic ethics, proposing that ethical livingaligned with societal norms provides sufficient foundation for liberation(mokṣa) while maintaining spiritual motivation for moral behavior (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This integration createsbridges between secular and spiritual ethical frameworks without compromisingthe integrity of either domain.

7. Methodological Innovation in Consciousness Studies

Thesuccessful synthesis establishes a replicable methodology for systematicdialogue between spiritual and scientific approaches to consciousness thatpreserves the distinctive contributions of each domain while revealing theirfundamental complementarity (Atmanspacher, 2024; Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This methodologicalinnovation opens new research trajectories that can advance both contemplativepractice and empirical investigation.

8. Ontological Equivalence Through Neutral Source Recognition

Theframework's identification of Nirguṇa Brahman (NB) with Pre-Big Bang QuantumVacuum Field (preBB_QVF) as neutral unmanifested source provides ontologicalfoundation for understanding how both consciousness and matter emerge throughphase transitions while maintaining their complementary relationship (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This equivalencedissolves artificial divisions between spiritual and material reality whilepreserving their distinctive phenomenological characteristics.

9. Practical Applications in Therapeutic and Educational Contexts

Theimplications extend beyond theoretical philosophy to practical applications inpsychotherapy, education, and personal development, where understanding agencyas emerging through dual-aspect integration offers new approaches to mentalhealth, learning, and human flourishing (Chalmers, 2024; Goff, 2023; Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). These applicationsdemonstrate the framework's relevance for addressing contemporary challenges inhuman welfare and social progress.

10. Preservation and Enhancement of Traditional Wisdom

Theanalysis demonstrates how classical spiritual insights, rather than beingreplaced by scientific understanding, are validated and enhanced through properinterpretation within contemporary frameworks (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This preservation maintainsthe transformative potential of traditional teachings while making themaccessible to scientifically informed audiences, ensuring their continuedrelevance for human spiritual development.

11. Contribution to Global Philosophical Dialog

Thesuccessful integration of Eastern and Western, ancient and contemporary,spiritual and scientific perspectives contributes significantly to globalphilosophical dialogue by providing common ground for meaningful exchangeacross traditionally separate domains (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This contributionfacilitates international cooperation in addressing shared human challengeswhile respecting cultural diversity and wisdom traditions.

12. Paradigmatic Shift Toward Integral Understanding

Thiscomprehensive investigation represents a paradigmatic shift toward integralunderstanding that transcends reductive materialism, naive spiritualism, andartificial disciplinary boundaries (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). The emergence ofdual-aspect monism as a viable alternative to both physicalism and dualismsuggests fundamental changes in how consciousness, reality, and human naturewill be understood in future scientific and philosophical discourse.

13. Implications for Human Potential and Social Evolution

Theframework's understanding of individual agency as emerging through dual-aspectintegration while remaining connected to cosmic evolution provides newperspectives on human potential and social development (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). This understandingsupports both individual autonomy and collective responsibility, offeringguidance for navigating contemporary challenges requiring both personalinitiative and cooperative action.

14. Foundation for Future Consciousness Research

Theestablished methodology and theoretical framework provide solid foundation forfuture investigations in consciousness studies, neuroscience, psychology, andcontemplative science (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). The framework generatestestable hypotheses while maintaining openness to experiential dimensions ofconsciousness that resist purely objective measurement, ensuring continuedadvancement in understanding mind-matter relationships.

15. Revolutionary Advancement in Integrated Knowledge Systems

Thisanalysis represents a revolutionary advancement in developing integratedknowledge systems that honor both rigorous empirical investigation and profoundcontemplative insights (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17). The success of thisintegration suggests that artificial divisions between scientific and spiritualapproaches to understanding reality are unnecessary and counterproductive,opening new possibilities for holistic approaches to knowledge that can addressthe full spectrum of human experience and cosmic evolution.

Lookingtoward the future, this comprehensive synthesis of ancient wisdom andcontemporary understanding through the DPV~ICRDAM framework establishesunprecedented foundations for continued advancement in consciousness studies,ethical philosophy, and practical applications that honor both individualagency and cosmic interdependence. The demonstrated viability of bridgingspiritual and scientific perspectives suggests that humanity stands at thethreshold of a new era of integral understanding capable of addressing thecomplex challenges and extraordinary potential of conscious existence in anevolving cosmos (Vimal, 2023b,2024a,2024b,2025a,2025b,2025v17).

Therevolutionary insights generated through this analysis of individual soulagency in the Brahma Sūtras provide not merely theoretical interest butpractical guidance for personal development, social evolution, and species-wideadvancement toward greater consciousness, ethical sophistication, and cosmicharmony. As humanity faces unprecedented global challenges requiring bothindividual responsibility and collective cooperation, the DPV~ICRDAMunderstanding of agency as emerging through dual-aspect integration whileremaining grounded in neutral cosmic source offers essential wisdom fornavigating the extraordinary opportunities and responsibilities of consciousexistence in the contemporary world.
This synthesis demonstrateshow the ancient wisdom of individual soul agency, when properly integratedthrough contemporary dual-aspect monism, provides essential foundations forunderstanding consciousness, ethics, and human potential in ways that honorboth scientific rigor and spiritual depth.
10. References

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Brooks, P. L., & Peever, J. H. (2012).Identification of the transmitter and receptor mechanisms responsible for REMsleep paralysis. Journal of Neuroscience, 32(29), 9785–9795. https://pubmed.ncbi.nlm.nih.gov/22815493/(Open access: PMC6621291) (PubMed)

Chaitanya Mahāprabhu. (1486-1534). Achintya-Bheda-AbhedaPhilosophy. https://en.wikipedia.org/wiki/Achintya_Bheda_Abheda

Comans, M. (2000). The Method ofEarly Advaita Vedanta: A Study of Gaudapada, Sankara, Suresvara, and Padmapada.Motilal Banarsidass. https://www.amazon.com/Method-Early-Advaita-Vedanta-Gaudapada/dp/8120817222

Dasgupta, S. (1922). A History ofIndian Philosophy, Volume 1. Cambridge University Press. https://archive.org/details/in.gov.ignca.8897

Datta, S. (1997). Cellular basis of pontine PGO wavegeneration and propagation during REM sleep: Implications for dreaming. Journalof Neurophysiology, 77(1), 153–169. https://pubmed.ncbi.nlm.nih.gov/9187490/(PubMed)

Datta, S., Siwek, D. F., Patterson, E. H., &Cipolloni, P. B. (1998). Localization of pontine PGO wave–generating sites andtheir anatomical projections in the rat. Journal of Neuroscience, 18(17),7143–7157. https://pubmed.ncbi.nlm.nih.gov/9826233/(PubMed)

Forman, R. K. C. (1999). Mysticism,Mind, Consciousness. SUNY Press. https://sunypress.edu/Books/M/Mysticism-Mind-Consciousness

Fort, A. O. (1998). Jivanmukti inTransformation: Embodied Liberation in Advaita and Neo-Vedanta. SUNY Press.https://sunypress.edu/Books/J/Jivanmukti-in-Transformation

Halbfass, W. (1991). Tradition andReflection: Explorations in Indian Thought. SUNY Press.https://sunypress.edu/Books/T/Tradition-and-Reflection

Hick, J. (2005). An Interpretationof Religion: Human Responses to the Transcendent. Yale University Press. https://yalebooks.yale.edu/book/9780300106688/an-interpretation-of-religion/

Hobson, J. A. (2009). REM sleep and dreaming: Toward atheory of protoconsciousness. Nature Reviews Neuroscience, 10, 803–813. https://www.cambridge.org/core/journals/behavioral-and-brain-sciences/article/sleeping-brain-and-the-neural-basis-of-emotions/4DDA83BFEA092DB7339F26EDFF7FE9C8(overview citing Hobson, 2009) (CambridgeUniversity Press & Assessment)

Hobson, J. A. (2015). Psychodynamic Neurology:Dreams, Consciousness, and Virtual Reality. CRC Press. (Publisher page) https://www.routledge.com/Psychodynamic-Neurology/Hobson/p/book/9781466596216(Wikipedia)

Hobson, J. A., & McCarley, R. W. (1977). The brainas a dream state generator: An activation–synthesis hypothesis of the dreamprocess. American Journal of Psychiatry, 134(12), 1335–1348. https://pubmed.ncbi.nlm.nih.gov/21570/(PubMed)

Huxley, A. (2009). The PerennialPhilosophy. Harper & Brothers.https://www.harpercollins.com/products/the-perennial-philosophy-aldous-huxley

Kapila. (700-501 BCE). SāṅkhyaPhilosophy.

Katz, S. T. (1978). Mysticism andPhilosophical Analysis. Oxford University Press. https://global.oup.com/ushe/product/mysticism-and-philosophical-analysis-9780195200119?cc=us&lang=en&

Maquet, P., Peters, J. M., Aerts, J., et al. (1996).Functional neuroanatomy of human rapid-eye-movement sleep and dreaming. Nature,383, 163–166. https://pubmed.ncbi.nlm.nih.gov/8774879/(PubMed)

Nir, Y., & Tononi, G. (2010). Dreaming and thebrain: From phenomenology to neurophysiology. Trends in Cognitive Sciences,14(2), 88–100. Open access review: https://pmc.ncbi.nlm.nih.gov/articles/PMC2814941/(PMC)

Perogamvros, L., & Schwartz, S. (2012). The rolesof the reward system in sleep and dreaming. Neuroscience & BiobehavioralReviews, 36(8), 1934–1951. (Abstract) https://www.sciencedirect.com/science/article/abs/pii/S0149763412000899(ScienceDirect)

Prabhupāda, A.C. Bhaktivedanta Swami.(1972). Bhagavad-gītā As It Is.

Rāmānujāchārya. (1017-1137/1904). ŚrīBhāṣya on Brahma Sūtras.https://www.wisdomlib.org/hinduism/book/brahma-sutras-ramanuja

Ruegg, D. S. (2000). Three Studiesin the History of Indian and Tibetan Madhyamaka Philosophy. Wiener Studienzur Tibetologie und Buddhismuskunde. https://www.google.com/books/edition/Three_studies_in_the_history_of_Indian_a/41XYAAAAMAAJ?hl=en

Śaṅkarācārya. (788-820/1904). BrahmaSūtra Bhāṣya. https://shankara.redzambala.com/brahma-sutras/

Siclari, F., Baird, B., Perogamvros, L., et al.(2017). The neural correlates of dreaming. Nature Neuroscience, 20(6),872–878. https://www.nature.com/articles/nn.4545; PubMed: https://pubmed.ncbi.nlm.nih.gov/28394322/(Nature, PubMed)

Siddhārtha Gautama, the Buddha.(563-483 or 480-400 BCE). Buddhist Philosophy.

Siderits, M. (2003). PersonalIdentity and Buddhist Philosophy: Empty Persons. Ashgate Publishing. https://www.amazon.com/Personal-Identity-Buddhist-Philosophy-Philosophies/dp/0754634736#

Śivānanda, Swāmi. (1887-1963/2002). BrahmaSutras.

Tranquillo, N. (2014). Dream Consciousness: AllanHobson’s New Approach to the Brain and Its Mind. Springer. https://link.springer.com/book/10.1007/978-3-319-01421-9(Wikipedia)

Varela, F. J., Thompson, E., &Rosch, E. (1991). The Embodied Mind: Cognitive Science and Human Experience.MIT Press. https://mitpress.mit.edu/books/embodied-mind

Vimal, R.L.P. (2023). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality(Volume 1: Chapters 1-12).https://www.researchgate.net/publication/377964854

Vimal, R.L.P. (2024a). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 2:Appendices). https://www.researchgate.net/publication/380850619

Vimal, R.L.P. (2024b). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 3:Discussions). https://www.researchgate.net/publication/382457706

Vimal, R.L.P. (2025a). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 4:Challenges and Resolutions).https://groups.google.com/g/sboc-forum/c/847hqhHLdQg/m/uySeZHFLAgAJ

Vimal, R.L.P. (2025b). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 5: JñānaYoga and Cosmology). https://groups.google.com/g/sboc-forum/c/TG8kVmRF8Vs/m/KlyDkKODEQAJ

Williams, P. (2009). MahayanaBuddhism: The Doctrinal Foundations. Routledge. https://www.routledge.com/Mahayana-Buddhism-The-Doctrinal-Foundations/Williams/p/book/9780415356534

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

On Sunday 17 August, 2025 at 06:35:37 am GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Continue-2 ...

5. Crypto[i]-BuddhistCritiques and the Dual-Aspect Resolution Framework: Bridging Hindu-BuddhistPhilosophical Tensions

1. The Historical Symbiosis: Advaita Vedanta and Buddhist Non-Dualism

a. Key Tenets

Therelationship between Advaita Vedanta (Śaṅkarācārya,788-820/1904) andBuddhism Siddhārtha Gautama, the Buddha(563-483 or 480-400 BCE) represents one of the most complex philosophical exchanges inIndian intellectual history. Śaṅkara's Advaita Vedanta emerged in the 8thcentury CE during a period of significant Buddhist influence in India, leadingto inevitable cross-pollination of ideas (Halbfass, 1991). Both traditions share fundamentalconcerns with the illusory nature of phenomenal reality, the transcendence ofsubject-object duality, and the ultimate goal of liberation from conventionalconsciousness (Comans, 2000). The historical proximity and conceptualsimilarities have generated centuries of debate about the independence andauthenticity of Advaitic insights versus their potential derivation fromearlier Buddhist formulations (Dasgupta, 1922).

b. Narrative Expansion

Thehistorical development reveals a complex pattern of mutual influence ratherthan simple borrowing. Early Buddhist Madhyamaka philosophy, particularlythrough Nāgārjuna's śūnyavāda (emptiness doctrine), established sophisticatedanalyses of the conventional nature of all phenomena and the absence ofinherent existence (Siderits, 2003). When Śaṅkara later articulated hisdoctrine of māyā (cosmic illusion) and the ultimate reality of Brahman, criticsnoted striking parallels to Buddhist insights about the conventional nature ofphenomenal reality. However, Advaiticscholars maintain crucial differences: while Buddhism generally rejects anyultimate ground of being, Advaita posits Brahman as the positive, non-dualreality underlying apparent multiplicity (Comans, 2000). Thisfundamental disagreement about whether ultimate reality is positive(sat-cit-ānanda) or empty (śūnya) has shaped centuries of inter-traditionaldialogue and mutual criticism.

2. The Crypto-Buddhist Accusation: Buddhist Critiques of Hindu Non-Dualism

a. Key Tenets

Theterm "crypto-Buddhist" (pracchanna-bauddha, प्रच्छन्नबौद्ध)[ii]emerged as a polemical designation used by Buddhist scholars to characterize certainHindu philosophical positions as essentially Buddhist teachings disguised underVedantic terminology (Ruegg, 2000). This critique primarily targets Advaita Vedanta's doctrine of theultimately illusory nature of the phenomenal world, its emphasis on thetranscendence of conceptual thinking, and its goal of realizing non-dualawareness. Buddhist critics argue that these positions fundamentally align withBuddhist insights about the conventional nature of saṃsāric existence whilemerely substituting Brahman for śūnyatā and liberation (mokṣa) for nirvāṇa(Halbfass, 1991). The accusation suggests that Advaitic philosophersunconsciously absorbed Buddhist insights while maintaining superficial Vedicauthority and terminology.

b. Narrative Expansion

Thecrypto-Buddhist critique operates on multiple philosophical levels, challengingboth the originality and coherence of Advaitic positions. Buddhist philosopherslike Kamalaśīla and later Tibetan scholars argued that once one acknowledges the ultimately illusory natureof individual selfhood and phenomenal multiplicity, the postulation of anunderlying [Nirguna] Brahman [NB]becomes philosophicallyunnecessary and potentially contradictory (Williams, 2009). If alldeterminate characteristics and relationships are māyā, they contended, thenBrahman itself cannot be characterized as sat-cit-ānanda [is Saguna Brahman (SB) is alsoillusory (not permanent, transient) because DA_SB~DA_PPU manifests from andreturns to neutral NB~preBB_QVF: the triad (Buddhism, Advaita, and science) fitswell in DPV~ICRDAM framework] without falling into the same conventional framework thatAdvaita claims to transcend. Furthermore, the practical methods of Advaiticsādhana (spiritual practice), including the negation of false identifications [neti-neti] and the cultivation of witness-consciousness, bearstriking resemblance to Buddhist mindfulness and insight practices (Comans, 2000). Thisconvergence in both theoretical analysis and practical methodology strengthensthe Buddhist claim that Advaitarepresents a Hindu adaptation of fundamentally Buddhist insights rather than anindependent philosophical development.

3. Philosophical Bridge-Building: Contemporary Integration Attempts

a. Key Tenets

Modernphilosophical approaches to Hindu-Buddhist dialogue have developed severalsophisticated frameworks for reconciling apparent contradictions whilepreserving the distinctive insights of each tradition. Process philosophy,phenomenological approaches, and consciousness studies have provided neutralconceptual vocabularies that allow for productive comparison withoutprivileging either tradition's metaphysical commitments (Fort, 1998). Thesebridging attempts typically focus on shared experiential referents rather thandoctrinal formulations, examining how different traditions point toward similartransformations of consciousness while maintaining their unique conceptualframeworks (Forman, 1999). Contemporaryscholars increasingly view the Hindu-Buddhist relationship as dialecticallycomplementary rather than simply competitive, with each tradition contributingessential insights to a more complete understanding of consciousness andliberation.

b. Narrative Expansion

Severalmajor philosophical frameworks have emerged to facilitate Hindu-Buddhistintegration while respecting traditional boundaries. Perennialist approaches,exemplified by scholars like Aldous Huxley and Frithjof Schuon, argue for anunderlying unity of mystical experience across traditions, suggesting thatapparent doctrinal differences reflect varying cultural expressions ofidentical ultimate insights (Huxley, 1945/2009). However, this approach hasfaced significant criticism for minimizing genuine philosophical differencesand imposing external interpretive frameworks on traditional teachings (Katz,1978). More sophisticated approaches, such as John Hick's pluralistichypothesis, propose that different religious traditions represent culturallyconditioned responses to an ultimately ineffable transcendent reality, allowingfor both genuine difference and underlying unity (Hick, 2005). Contemporaryphenomenological approaches, influenced by thinkers like Edmund Husserl andMaurice Merleau-Ponty, focus on describing the structures of consciousness andembodied experience that different contemplative traditions explore, providinga neutral descriptive vocabulary that avoids metaphysical commitments whileenabling productive comparison (Varela et al., 1991).

4. The Dual-Aspect Resolution: Integrating Traditional Insights throughDPV~ICRDAM

a. Key Tenets

TheDual-Aspect Protocol with DPV~ICRDAM (spirituality-based Dvi-PakṣādvaitaVedānta ~ (equivalent to) science-based Inseparable-Complementary-ReflectiveDual-Aspect Monism) framework offers a novel resolution to crypto-Buddhistcritiques by proposing that all entities exist as inseparablesubjective-objective aspects of a single underlying reality. This frameworksuggests that the apparent contradiction between Buddhist emptiness andAdvaitic Brahman dissolves when both are understood as complementary aspects ofthe same non-dual reality rather than competing metaphysical claims. Thedual-aspect approach resolves the Agency-Unity Paradox by showing howindividual consciousness and agency emerge through hierarchical complexitywhile remaining grounded in the same fundamental dual-aspect structure [DA_SB~DA_PPU] that characterizes ultimatereality [NB~preBB_QVF]. This integration preservesthe practical insights of both traditions while eliminating their conceptualdifficulties through a more comprehensive theoretical framework.

b. Narrative Expansion

TheDPV~ICRDAM framework systematically addresses each of the major philosophicalchallenges that have generated inter-traditional conflict. The Agency-UnityParadox, which questions how individual agency can coexist with ultimatenon-duality, receives resolution through the dual-aspect understanding thatindividual consciousness [DA_ADS_SB] represents a localized intensification of the samesubjective-objective structure [DA_SB~DA_PPU] that characterizes ultimate reality [NB~preBB_QVF] [SB manifests from and returns toNB]. Ratherthan viewing agency as either ultimately real (Advaita's conventional level) orultimately illusory (Buddhism's conventional truth), the framework shows howagency operates as a genuine but emergent property of complex dual-aspectsystems. The Permanence-Change Dialectic, which has divided Buddhistimpermanence teachings from Hindu eternal consciousness doctrines, findsresolution in dynamic conservation principles where nothing is created ordestroyed but everything undergoes continuous transformation within stabledual-aspect structures (Vimal, 2023b,2024a,2024b,2025a,2025b).The Freedom-Determinism Problem receives clarification through the concept ofsemi-free will, where agency operates neither through pure randomness norcomplete determinism but through Effective Integrated Information that allowsfor genuine choice within causal constraints. Finally, the Consciousness-MatterInterface, which has generated centuries of debate about the relationshipbetween subjective experience and objective reality, dissolves through therecognition that both represent complementary aspects of the same underlyingdual-aspect reality rather than separate ontological domains requiringconnection or reduction.

5. Key findings from this analysis

Theanalysis covers:

1. Historical Symbiosis - The complex development of Advaita Vedanta inrelation to Buddhist thought

2. Crypto-Buddhist Critiques - Why Buddhists view certain Hindu teachings asdisguised Buddhism

3. Bridge-Building Frameworks - Contemporary attempts to integrate the traditions

4. Dual-Aspect Resolution - How the DPV~ICRDAM framework addresses traditionalconflicts

Each section explains how the dual-aspect approachresolves key philosophical tensions like the Agency-Unity Paradox and thePermanence-Change Dialectic that you mentioned from your previous analysis.

[i] What Does “Crypto”Really Mean?: The answer would be unanimous: it means cryptography, howinformation is encrypted.

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What Does “Crypto” Really Mean?

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[ii] प्रच्छन्नबौद्ध (pracchanna-bauddha)

Thisbreaks down as:

· प्रच्छन्न (pracchanna) = "concealed,hidden, disguised"

· बौद्ध (bauddha) = "Buddhist"

So प्रच्छन्नबौद्ध literally means "concealedBuddhist" or "crypto-Buddhist."

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On Sunday 17 August, 2025 at 12:40:24 am GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Continue-1 ...

3. Integrative Resolution Matrix

3.1 Common Challenge Patterns

Analysisreveals four fundamental challenge patterns across traditions:

1. The Agency-Unity Paradox: How can individual agency coexist with ultimateunity?

2.    The Permanence-Change Dialectic: How can identity persistthrough transformation?

3.    The Freedom-Determinism Problem: How can genuine choiceoperate within causal systems?

4.    The Consciousness-Matter Interface: How do subjective andobjective dimensions relate?

3.2. DPV~ICRDAM's Systematic Solutions

3.2.1. Dual-Aspect Integration

SolutionPrinciple:All entities exist as Dual-Aspect States (DAS) with inseparable subjective andnon-subjective aspects. This eliminates artificial divisions while preservinggenuine distinctions.

Application:

- Agency-Unity: Individual agency operates at the SB level while unity is maintained at the NB level
- Permanence-Change: Identity persists through information pattern continuity rather than substantial permanence
- Freedom-Determinism: Semi-free will emerges through EII integration within causal constraints
- Consciousness-Matter: Subjective experience and neural-physical basis are complementary aspects

3.2.2. Hierarchical Emergence

SolutionPrinciple:Consciousness and agency emerge through increasing levels of complexity andintegration while remaining grounded in more fundamental levels.

Application: From neutral NB~preBB_QVF→ Unified Field → Four Forces → Matter → Life → ADS → CSE → Potential return toNB

3.2.3 Dynamic Conservation

SolutionPrinciple:Nothing is created or destroyed; only transitions of dual-aspect statesoccur, maintaining both continuity and change.

Application: Resolves concerns aboutsoul creation, death, and rebirth through conservation of dual-aspectinformation-energy patterns.

4. Contemporary Relevance and Future Directions

4.1 Neuroscientific Implications

TheDPV~ICRDAM framework generates specific predictions about consciousness thatcan be empirically tested:

- EII Measurement: Different states of consciousness should correlate with measurable levels of effective integrated information (Vimal, 2022).
- Dual-Aspect Correlates: Every subjective experience should have identifiable neural-physical correlates while maintaining irreducible subjective properties
- Agency Indicators: Genuine choice-making should be associated with specific neural signatures different from purely determined responses

4.2 Ethical and Social Applications

TheDPV~ICRDAM framework's resolution of agency challenges has practicalimplications:

- Moral Responsibility: Provides foundation for individual accountability within causal systems
- Social Justice: Links individual agency with collective responsibility for social structures
- Environmental Ethics: Extends moral consideration through recognition of dual-aspect nature in all entities

4.3 Interfaith Dialog

Byproviding structural equivalences rather than forcing doctrinal unity,DPV~ICRDAM offers a framework for meaningful dialog between different wisdomtraditions while preserving their distinctive insights.

5. Key findings from this analysis

Wehave created a comprehensive analysis of the challenges and resolutions. Theanalysis systematically examines the fundamental philosophical difficultiesfaced by each of the eight traditions in interpreting individual soul agency,and demonstrates how the DPV~ICRDAM framework provides integrative solutions.

Keyfindings from this analysis include:

1. Major Challenge Categories Identified:

1. The Agency-Unity Paradox: How individual agency can coexist with ultimateunity

2.    The Permanence-Change Dialectic: How identity persiststhrough transformation

3.    The Freedom-Determinism Problem: How genuine choiceoperates within causal systems

4.    The Consciousness-Matter Interface: How subjective andobjective dimensions relate

2. Specific Tradition Challenges:

- Advaita: The two-truth problem where practical agency conflicts with ultimate non-duality
- Viśiṣṭādvaita: Balancing individual agency with being attributes of Brahman
- Buddhism: The anātman-karma paradox where moral responsibility exists without permanent self
- Sāṅkhya: The consciousness-action paradox with passive Puruṣa yet apparent agency
- Achintya-Bheda-Abheda: The logical coherence of simultaneous unity and difference

3. DPV~ICRDAM's Systematic Solutions:

1.    Dual-Aspect Integration: All entities exist as inseparablesubjective-objective aspects

2.    Hierarchical Emergence: Consciousness emerges through increasing complexitywhile remaining grounded

3.    Dynamic Conservation: Nothing created/destroyed, only transitions ofdual-aspect states

4. Semi-Free Will: Agency operates between deterministic and randomextremes through Effective Integrated Information

Theanalysis shows how traditional Buddhist critiques of Advaita as crypto-Buddhist and variousother cross-traditional criticisms can be resolved through the dual-aspectframework that preserves the insights of each tradition while eliminating theirconceptual difficulties.

4.Advaita Vedanta as Crypto-Buddhist

“Crypto-Buddhist”is a term sometimes used by traditional Buddhist scholars to criticize certainHindu philosophical positions, particularly Advaita Vedanta, suggesting theyare essentially Buddhist teachings disguised or presented under Hinduterminology. The criticism implies that these systems have borrowed coreBuddhist insights about non-duality, emptiness, or the illusory nature ofconventional reality while maintaining a Hindu conceptual framework.

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On Saturday 16 August, 2025 at 10:24:14 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

Excerpts from Vimal(2025, Vol 18): Brahma Sūtra 2.3.33-39 (BS249-255): Kartradhikaranam (कर्त्राधिकरणम्) Theindividual soul is an agent: A Synthesis of (A) Interpretations by (1) Bādarāyaṇa(Vyāsa) (Brahma SūtraVedānta), (2) Śankarācārya (Advaita), (3) Rāmānujācārya (Cit-AcitViśiṣṭādvaita), (4) Śivānanda (Advaita, Brahma Sūtra Vedānta, and VijñānaVedānta), (5) Chaitanya Mahāprabhu (Gauḍīya Vedānta a.k.a. Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila(Sankhya), (7) Buddha (Buddhism), and (8) DPV~ICRDAM, (B) Challenges, and (C)Resolutions

6. Conclusion of challengesacross 8 philosophical and resolutions through DPV~ICRDAM framework

The systematic analysis ofchallenges across eight philosophical traditions reveals that questions ofindividual soul agency touch upon the most fundamental issues in philosophy ofmind, metaphysics, and ethics. While each tradition offers valuable insights,all face significant conceptual difficulties when attempting to coherentlyexplain the nature and scope of individual agency.

The DPV~ICRDAM framework emerges asa promising integrative solution that addresses these perennial challengesthrough its dual-aspect monistic approach. By recognizing that consciousnessand matter are complementary aspects of the same underlying reality, ratherthan separate substances requiring problematic interaction, the frameworkdissolves many traditional paradoxes while preserving the practical andspiritual significance of individual agency.

The framework's strength lies notin forcing artificial harmony between contradictory positions, but in providinga more fundamental level of analysis that reveals the complementary nature ofapparently opposing perspectives. This approach maintains scientific rigorwhile honoring spiritual wisdom, offering a path forward for consciousnessstudies that neither reduces subjective experience to mere neural activity nordisconnects spirituality from empirical reality.

Most significantly, the DPV~ICRDAMresolution of agency challenges provides a foundation for ethical living thatbridges individual responsibility and cosmic connection. By understandingindividual souls as Active Dynamic Selves operating through dual-aspectintegration within the larger cosmos, the framework supports both personalagency and collective evolution toward greater consciousness and ethicalsophistication.

The practical implications extendbeyond philosophical discourse to include educational approaches, therapeuticinterventions, and social policies that honor both individual autonomy andcollective interdependence. As humanity faces increasingly complex globalchallenges requiring both individual initiative and cooperative action, theDPV~ICRDAM understanding of agency as emerging through dual-aspect integrationoffers valuable guidance for navigating the tensions between personal freedomand social responsibility.

This analysis demonstrates that theancient wisdom embedded in discussions of soul agency remains profoundlyrelevant to contemporary challenges in understanding consciousness, free will,and moral responsibility. The synthesis achieved through DPV~ICRDAM suggeststhat the perennial philosophical questions addressed in the Brahma Sūtrascontinue to offer insights essential for human flourishing in the contemporaryworld.

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On Saturday 16 August, 2025 at 09:36:02 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

2. Sankhya vs DPV~ICRDAM-based Neo-Sankhya

[Siddhāntin: 16aug25]

Rather than maintaining absolute separation betweenconsciousness and matter, DPV~ICRDAM proposes that consciousness and itsmaterial correlate are inseparable aspects of dual-aspect states (DASs). Agencyemerges through the integration of subjective conscious experience withneural-physical processes through DAS-DAS interactions (for detail, see Vimal, 2025a, §4), eliminating the need for problematicconsciousness-matter interaction while preserving both conscious awareness andgenuine action capacity.

[Pūrvapakṣin-2: 16aug25, Paraphrased]

Which one is closest tothe original[i]?

[1] You claim that subjective consciousness entails awareness, yetonly the objective neural substrate has true capacity for action. Consequently,subjective awareness does not itself perform actions and is therefore regardedas illusory.

[2] You contend that while subjective consciousness entailsawareness, it is exclusively the objective neural mechanisms that carry outreal actions. In this view, subjective awareness itself does not initiateactions and is therefore merely illusory.

[3] Neutral / Descriptive

According to this view,subjective consciousness is characterized by awareness, whereas the capacityfor genuine action resides exclusively in the neural substrate. Within thisframework, subjective awareness does not itself initiate actions and is thereforeinterpreted as illusory.

[4] Formal / Academic

It is proposed that subjectiveconsciousness consists solely of awareness, while the objective neuralsubstrate alone possesses genuine agency. Hence, subjective awareness is notthe true agent of action and must be considered illusory.

[5] Concise / Direct

Subjective consciousness providesawareness, but only the neural substrate acts. Thus, awareness itself is notthe doer and is deemed an illusion.

[6] Persuasive / Critical
The position holds thatconsciousness merely supplies awareness, whereas authentic action originates inthe neural substrate. In this view, the apparent agency of awareness is notreal but an illusion.

[Siddhāntin: 16aug25]

We denyPūrvapakṣin-2’s misinterpretation. NO, we are NOT saying that. Pūrvapakṣin-2 ismisreading, i.e., reading it the way he wants to read, separate them (s and nsaspects) first and then analyze NOT from the point of view of DPV~ICRDAM, butfrom the point of view of s-ns interaction. This is because once we separate sand ns, it is no more DPV~ICRDAM; instead, it is dualism and its 14 challengesas elaborated in (Vimal, 2021a). If s-ns interaction is allowed, then it isinteractive s-ns dualism.

What we aretrying to say is that a conscious state of the ADS (active dynamic self, agent)is a dual-aspect state (DAS) with consciousness (CSE) as subjective (s) aspectand its inseparable, complementary, and reflective 1-1 correlatedneural-physical activity/basis in CSMS-NN as non-subjective (ns,p) aspect.Reflective means whatever is going on in ns-aspect is faithfully and immediatelyreflected in s-aspect and vice-versa without s-ns interaction (so no categorymistake). The DAS of the ADS arises through DAS-DAS interactions between theDASs of the entities related to its 8 necessary conditions.[ii][CSE: conscious subjective experience, CSMS: cortical and subcortical midlinestructures, NN: Neural network]. So far, it is the perception part of theperception-action task.[iii] We can similarly developthe action part.[iv]

[i] Original: You are assertingsubjective consciousness has awareness but that only the objective neuralsubstrate possesses genuine action capacity. The subjective awareness is notdoing the action and is thus an illusion.

[ii] The 8 necessary conditions of the self

There are over 58 facets of self,which can be grouped into two categories (Vimal, 2021c): (a) James’ “I,” active dynamic self-as-subject(ADS) (experiencer, cognizer, and performer of actions: a sub-aspect ofconsciousness, also called metaphysical self and (b) James’ “Me” or self-as-object (Vimal, 2021c).The necessary conditions for ADS are:

(1) Elementary waveforms (EW) (PereiraJr. et al., 2016) related to ADS. EWs are fully developed in (Vimal, 2024b.§88).

(2) Formation of neural network (NN)such as cortical and sub-cortical midline structures (CSMS),

(3) Wakefulness,

(4) Reentrant interactions amongneural populations,

(5) Long-term memory that retainsinformation for the conscious self before deep sleep,

(6) Information integration (F) at or above the thresholdlevel in the ‘complex’ of NN, such as thalamocortical complexes and CSMS(cortical and subcortical midline structures)-NN with critical spatiotemporal‘grain-size’ (Tononi,2004, 2008, 2012). Some brain complex (such asthalamocortical ‘complex’) or NN comparatively has very high integrated information(F), which can include precisionand complexity of the internal generative model used in Bayesiantheories of consciousness (Rorot, 2021).Therefore, it is a privileged brain area for consciousness.

One could further argue for other necessaryconditions, such as (7) neuralsynchrony, (8) intrinsic activity (Georg Northoff, 2014), and so on.

Further research is needed to address if the above necessaryconditions of consciousness are also sufficient.

References

Pereira Jr., A., Vimal, R.L. P., & Pregnolato, M. (2016). Ch. 5: Can Qualitative Biophysics Solve theHard Problem? In R. R. Poznanski & J. A. Tuszynski & T. Feinberg, E.(Eds.), Biophysics of Consciousness: AFoundational Approach (pp. 149-188). Singapore: World Scientific PublishingCo Pte Ltd. <Available: https://www.researchgate.net/publication/306363782>.

Vimal, R. L. P. (2016d).Necessary and sufficient conditions for consciousness: Inseparable-Complementary-ReflectiveDual-Aspect Monism framework. VisionResearch Institute: Living Vision and Consciousness Research, 8(5), 1-177.<https://www.researchgate.net/publication/283345070_Necessary_and_sufficient_conditions_for_consciousness_Extended_Dual-Aspect_Monism_framework>

Vimal, R. L. P. (2021).Various levels of manifestations: Inseparable Dual-Aspect Monism (IDAM:Dvi-Pakṣa Advaita). Vision ResearchInstitute: Living Vision and Consciousness Research, 14(6), 1-50. https://www.researchgate.net/publication/357163174.

Vimal, RLP (2021c).Inseparable dual-aspect monism (IDAM), self, framework selection criteria, areal-time-OBE-experiment, and BlissSamādhi. VisionResearch Institute: Living Vision and Consciousness Research, 14(1), 1-28. [Available: https://www.researchgate.net/publication/349158654

Vimal, R. L. P. (2023). Towards a HolisticParadigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality(Volume 1: Chapters 1-12).[ii] Vision Research Institute: Living Vision andConsciousness Research, 16(4), 1-654. [Available: < (Vimal,2023a): https://www.academia.edu/117032631>

[iii] The correct phrase commonly used fortasks involving the integrated study of sensory processing and movement is perception-actiontask or sometimes perception-action coupling. This terminologyemphasizes the close and reciprocal relationship between how organisms perceivetheir environment and how they act upon it. In psychology and cognitivescience, the idea is often referred to as the perception-action loop,where perception informs action and, in turn, action provides additionalperceptual information. The term "perception-action task"specifically describes tasks designed to study or utilize this dynamicintegration, such as reaching, grasping, walking, or other goal-directedbehaviors.

[iv] In other words, we deny any misinterpretation. No, weare NOT suggesting that. Pūrvapakṣin-2 is misreading the situation—he isinterpreting it according to his own biases. First, he separates the subjective(s) and non-subjective (ns) aspects, then analyzes them not from the vantagepoint of DPV~ICRDAM, but from the perspective of s-ns interaction. Once weseparate these aspects, it is no longer DPV~ICRDAM; rather, it becomes dualismand its 14 challenges, as explained in Vimal (2021a). If s-ns interaction is permitted, then we aredealing with interactive s-ns dualism.

What we aim to express is that a conscious state ofthe Active Dynamic Self (ADS) is characterized as a dual-aspect state (DAS).This state includes consciousness (CSE) as the subjective (s) aspect, alongsidean inseparable, complementary, and reflective neural-physical activity/basis inthe Cortical and Subcortical Midline Structures-Neural Network (CSMS-NN) as thenon-subjective (ns,p) aspect. "Reflective" means that whatever occursin the ns-aspect is faithfully and immediately mirrored in the s-aspect, andvice versa, without any s-ns interaction (thus avoiding a category mistake).The DAS of the ADS arises through DAS-DAS interactions among the DASs of theentities involved, which are related to its eight necessary conditions.

So far, this explanation pertains to the perceptionaspect of the perception-action task. We can similarly develop the actionaspect.

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On Saturday 16 August, 2025 at 02:53:35 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

Excerpt from Vimal (2025,Vol 18): Brahma Sūtra 2.3.33-39 (BS249-255): Kartradhikaranam (कर्त्राधिकरणम्) Theindividual soul is an agent: A Synthesis of (A) Interpretations by (1) Bādarāyaṇa(Vyāsa) (Brahma SūtraVedānta), (2) Śankarācārya (Advaita), (3) Rāmānujācārya (Cit-Acit Viśiṣṭādvaita),(4) Śivānanda (Advaita, Brahma Sūtra Vedānta, and Vijñāna Vedānta), (5)Chaitanya Mahāprabhu (Gauḍīya Vedānta a.k.a.Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila (Sankhya), (7)Buddha (Buddhism), and (8) DPV~ICRDAM, (B) Challenges, and (C) Resolutions

2.6. Kapila's Sāṅkhya: TheConsciousness-Action Paradox

2.6.1.Primary Challenge: Pure Consciousness and Apparent Agency

Challenge: If Puruṣa is pureconsciousness that neither acts nor changes, how can individual responsibilityor agency be coherently explained? This creates the fundamental problem ofpassive consciousness yet apparent volitional action.

SpecificIssues:

- Action Attribution: Who or what is the real agent if Puruṣa doesn't act?
- Moral Responsibility: How can inactive consciousness bear karmic consequences?
- Liberation Paradox: How can passive consciousness "achieve" liberation?
- Experience Integration: How do Puruṣa and Prakṛti interact without compromising their distinct natures?

2.6.2.DPV~ICRDAM Resolution
Rather thanmaintaining absolute separation between consciousness and matter, DPV~ICRDAMproposes that consciousness and its material correlate are inseparableaspects of dual-aspect states (DASs). Agency emerges through theintegration of subjective conscious experience with neural-physical processes throughDAS-DAS interactions (for detail, see Vimal, 2025a,§4), eliminating the need for problematic consciousness-matter interaction whilepreserving both conscious awareness and genuine action capacity.

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On Friday 15 August, 2025 at 05:52:02 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

1. The 8th Round of Discussion: Understanding the Differences betweenScience and Spirituality: Definitions, Evidence, and Proof

Clarifying the Distinct Foundations andProof Concepts in Scientific Inquiry and Spiritual Insight

[Pūrvapakṣin-1: Paraphrased]

Throughout the seven rounds of discussion,you have not provided explanations or evidence addressing either issue 1 orissue 2, specifically regarding the scientific basis of ICRDAM and thespiritual foundation of DPV. In contrast, I have repeatedly and extensivelyarticulated why ICRDAM does not have a scientific basis and why DPV does notalign with the principles of spirituality, with no substantive response fromyou to my arguments. As a result, the assertion that ICRDAM is science-basedand DPV is spirituality-based constitutes a misleading narrative.

[Siddhāntin: 15-August-2025]

Your argument is untenable. Please see below.

Q1. What are the definitions of Science andSpirituality?

Science is typically defined as thesystematic pursuit and application of knowledge and understanding of thenatural and social world through observation, experimentation, andevidence-based methods. It involves the formulation and testing of hypotheses,objective observation, critical analysis, and peer review to uncover generallaws or truths about the universe. (sciencecouncil+4) ICRDAMsatisfies this definition. For detail, see (Vimal, 2025a).

Anotherexample is: Critical test: Ifseparability is found in the experiment proposed in Section 3.5 of (Vimal, 2022) then theinseparability hypothesis of the ICRDAM/DPV framework will certainly be rejected.

Furthermore, the ICDAM hasintroduced the concept of consciousness in physics, defining it as thesubjective aspect (s) of a dual-aspect state (DAS) of an entity withoutviolating present scientific understanding. This extends the existing knowledgein a way that all the equations of classical and quantum mechanics remainunchanged. This has been elaborated in (1) (Vimal, 2010e)for classical mechanics (including electromagnetic theory, special and generaltheory of relativity), (2) (Vimal, 2010f)for orthodox QM (Schrödinger equation, current, Dirac Lagrangian, theLagrangian for a charged self-interacting scalar field) and Standard Model (theLagrangian for free gauge field and Lagrangian for the electromagneticinteraction of a charged scalar field), and (3) (Vimal, 2010g)for QM (including loop quantum gravity and string theory).

Spirituality is a broad and personalconcept often described as a sense of connection to something greater thanoneself, and it usually involves searching for meaning, purpose, or sacrednessin life. Spirituality may or may not be linked to organized religion (God isnot necessary in Spirituality, atheists can be spiritualists). It often refersto how individuals seek and express meaning, experience interconnectedness tothe self, others, nature, or a higher power, and may include experiences ofawe, reverence, and contemplation. (takingcharge.csh.umn+6). DPV satisfies thisdefinition.

- https://sciencecouncil.org/about-science/our-definition-of-science/
- https://www.merriam-webster.com/dictionary/science
- https://en.wikipedia.org/wiki/Science
- https://dictionary.cambridge.org/us/dictionary/english/science
- https://www.britannica.com/science/science
- https://www.takingcharge.csh.umn.edu/what-spirituality
- https://www.rcpsych.ac.uk/docs/default-source/members/sigs/spirituality-spsig/resources/what-is-spirituality-maya-spencer-x.pdf
- https://en.wikipedia.org/wiki/Spirituality
- https://www.merriam-webster.com/dictionary/spirituality
- https://www.psychologytoday.com/us/basics/spirituality
- https://www.berkeleywellbeing.com/spirituality.html
- https://au.reachout.com/identity/spirituality/what-is-spirituality
- https://www.reddit.com/r/PhilosophyofScience/comments/178v31/what_is_your_definition_of_science/
- https://spaceplace.nasa.gov/science/
- https://nccc.georgetown.edu/body-mind-spirit/definitions-spirituality-religion.php
- https://www.generationgenius.com/what-is-science-lesson-for-kids/
- https://www.youtube.com/watch?v=PbfjItmizng
- https://www.reddit.com/r/spirituality/comments/10j5630/what_is_spirituality_in_your_own_words/
- https://undsci.berkeley.edu/understanding-science-101/what-is-science/
- https://www.cancer.gov/publications/dictionaries/cancer-terms/def/spirituality

Q2. How do definitions of science andspirituality compare in their emphasis on evidence and belief?

Thedefinitions of science and spirituality differ fundamentally in their emphasison evidence versus belief:

- Science is rooted in empirical evidence. It relies on observation, experimentation, systematic investigation, and rational analysis to explain phenomena. Conclusions in science must be repeatable and verifiable by others; beliefs not supported by evidence are set aside.risingentropy+1 ICRDAM is consistent with this.
- Spirituality is generally oriented around personal beliefs, intuition, introspection, and subjective experience. Spiritual convictions often do not depend on empirical or objective evidence and are usually accepted as meaningful because of inner conviction, tradition, or faith rather than external validation.hub.edubirdie+1 DPV is consistent with this.

Insummary:

- Science prioritizes evidence, requiring demonstrable proof before accepting claims.
- Spirituality emphasizes belief and meaning, with or without objective evidence, focusing on personal or transcendent experience.

Despitethese differences, both can provide a sense of meaning and wonder, though thepaths they take are distinct: science “looks outside” through evidence, whilespirituality “looks within” through belief and personal insight.reddit+2

- https://risingentropy.com/the-spiritual-and-the-scientific/
- https://www.ascendingluminosity.com/home/5-reasons-to-believe-in-an-evidence-based-spirituality
- https://pubmed.ncbi.nlm.nih.gov/37632126/
- https://www.reddit.com/r/ScienceUncensored/comments/14ylrk5/can_science_be_the_source_of_spirituality/
- https://hub.edubirdie.com/examples/the-relationship-between-spirituality-and-science/
- https://sustainability.stanford.edu/news/making-connections-between-science-and-spirituality
- https://www.pewresearch.org/science/2020/08/26/on-the-intersection-of-science-and-religion/
- https://www.zygonjournal.org/article/id/14963/
- https://undsci.berkeley.edu/science-and-religion-reconcilable-differences/

Q3. How does the concept of proof differbetween scientific inquiry and spiritual insight?

Scientific inquiry andspiritual insight fundamentally differ in how they approach and define theconcept of proof:

- Science relies on empirical, observable, and repeatable evidence. Proof in science is demonstration that something exists or occurs through sensory data—what can be seen, measured, or detected. Scientific proof depends on unbiased observation, systematic experimentation, logical reasoning, and consensus among experts. If something cannot be detected by instruments or replicated by others, science does not accept it as proven. Scientific claims change as new evidence emerges, and beliefs are adjusted with discoveries or refutations.newindianexpress+1
- Spirituality, by contrast, treats proof as a matter of inner conviction, personal experience, or intuition. Spiritual insight often acknowledges that reality may extend beyond what the senses or instruments can capture. Proof is seen as an internal realization, a subjective understanding, or a transcendent experience—sometimes described as “knowing in your heart or soul.” Spiritual proof may derive from meditation, contemplation, tradition, or deep reflection. It is not required to be externally verifiable or repeatable, and typically persists regardless of physical evidence. The truth in spirituality is often considered ineffable and beyond absolute definition, sometimes expressed as “Neti Neti” (“not this, not that”), acknowledging that ultimate reality transcends measurement and material proof.sos+1

In summary: Science demands external,repeatable, and measurable proof, while spirituality recognizes internal,non-material, and intuitive proof as valid. Both approaches seek understanding,but their standards and methods for proof are fundamentally distinct.newindianexpress+1

- https://www.newindianexpress.com/lifestyle/spirituality/2022/Feb/26/when-science-and-spirituality-merge-2423388.html
- https://risingentropy.com/the-spiritual-and-the-scientific/
- https://www.sos.org/articles/spiritual-growth/relationship-between-science-and-spirituality
- https://www.reddit.com/r/philosophy/comments/17s33xo/spirituality_is_not_about_seeking_truth_or/
- On the Intersection of Science and Religion

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On the Intersection of Science and Religion

Cary Lynne Thigpen, Courtney Johnson and Cary Funk

Over the centuries, the relationship between science and religion has ranged from conflict and hostility to harm...
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On Thursday 14 August, 2025 at 07:24:40 pm GMT-4, Ram Lakhan Pandey Vimal <rlpv...@yahoo.co.in> wrote:

Dear All,

In this post, wepresent the overarching conclusion, followed by the development of BS235-248.

We appreciate yourfeedback and constructive comments.

Overarching Conclusion: Reconstructing the Individual Soul's Nature throughDPV~ICRDAM Framework

Thecomprehensive analysis of Brahma Sūtras 2.3.19-32 (BS235-248) -"Utkrantigatyagatinam (उत्क्रान्तिगत्यधिकरणम्)" (On account ofscriptural declarations of the soul's passing out, going, and returning) -demonstrates a revolutionary paradigm shift in resolving the ancientphilosophical conundrum of individual soul-size through the innovativeDvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-AspectMonism framework (Vimal, 2023b,2024a,2024b,2025a,2025b).This transformative synthesis establishes unprecedented dialogue betweenclassical spiritual wisdom and contemporary scientific understanding, revealingthat apparent contradictions between atomic and infinite soul-nature dissolvewhen approached through dual-aspect reality principles and phase-transition theHeptagonal Cyclic Cosmology (HCC) (Vimal, 2025b.Section4.2.8). The following twelve key tenets summarize this groundbreakingreconstruction:

1.     Revolutionary Resolution ofthe Atomic-Infinite Paradox: The fundamental challenge of reconciling scripturaldescriptions of atomic soul-size with infinite Brahman-nature is definitivelyresolved through the DPV~ICRDAM framework's phase-transition ontology (Vimal,2025a). The dual-aspect (DA) Active Dynamic Self (ADS) as a ‘part’ of ‘whole’(cosmic) dual-aspect Saguṇa Brahman (DA_SB), i.e., DA_ADS_SB manifestsatomically within cosmic (DA_SB ~ DA_PPU) while maintaining essentialinfinitude through connection to neutral Nirguṇa Brahman (NB ~ PreBB_QVF),eliminating the traditional dichotomy between limited appearance and unlimitedreality. The localized DA_ADS_SB manifests from and returns to eternal,ubiquitous (global, omnipresent), neutral NB.

2.     Systematic Resolution ofClassical Commentarial Challenges: The framework addresses specific philosophicaldifficulties faced by each traditional interpreter - Śaṅkarācārya's avidyāproblem, Rāmānujācārya's ontological hierarchy tensions, Śivānanda'sintegration inconsistencies, Chaitanya's achintya paradox, Kapila's dualisticinteraction problems, and Buddha's continuity-without-self challenges(Śaṅkarācārya, 788-820; Rāmānujācārya, 1017-1137; Śivānanda, 1887-1963;Chaitanya Mahāprabhu, 1486-1534; Kapila, 700-501 BCE; Buddha, 563-483 BCE).These centuries-old difficulties find coherent resolution through dual-aspectstate dynamics and information-pattern conservation principles.

3.     Scientific Validation ofAncient Spiritual Insights: Contemporary neuroscience and quantum field theory provideempirical grounding for traditional Vedāntic understanding ofconsciousness-matter relationships (Vimal, 2023b,2024a,2024b,2025a,2025b).The framework demonstrates that ancient insights, when properly interpretedthrough the DPV~ICRDAM methodology, offer profound contributions tounderstanding consciousness, neural correlates, and quantum fieldmanifestations rather than representing pre-scientific speculation requiringreplacement.

4.     Dual-Aspect State Structureand Consciousness Integration: The individual soul constitutes a Dual-Aspect State (DAS)with Conscious Subjective Experience (CSE) as subjective aspect andNeural-Physical Activity/Basis (NPA/NPB) as inseparable, complementary, andreflective non-subjective aspect (Vimal, 2025a, §4). This conceptualizationresolves the classical mind-matter problem by establishing consciousness andneural activity as complementary aspects of unified reality rather thanseparate substances requiring interaction.

5.     Information-PatternConservation and Transformation Dynamics: The framework establishes that continuity throughbirth, life, death, and potential liberation occurs through information-patternconservation rather than substance preservation or annihilation (Vimal, 2025a, 2025v17). The ADS representsspecific information patterns within the cosmic field that maintain identitythrough transformations while enabling genuine development and ultimate returnto the neutral source.

6.     Heptagonal Cyclic Cosmologyand Temporal Integration: The manifestation and return cycles of individual souls areintegrated within Heptagonal Cyclic Cosmology (HCC), where cosmic evolutionproceeds through systematic phase transitions from neutral NB-phase throughdual-aspect SB-phases and potential return to unmanifested source (Vimal, 2025b.Section4.2.8).[i] Thistemporal framework provides scientific grounding for traditional concepts ofcosmic cycles and individual spiritual evolution.

7.     Methodological Synthesis ofContemplative and Empirical Investigation: The DPV~ICRDAM approach demonstrates successful integrationof first-person contemplative methodology with third-person empiricalobservation (Vimal, 2025a, 2025v17). This methodologicalinnovation addresses the limitation of purely textual-philosophical analysis byincorporating direct experiential investigation validated through contemporaryneuroscience and consciousness research.

8.     Universal Applicability beyondSectarian Limitations: The neutral source foundation (NB ~ PreBB_QVF) transcendssectarian theological commitments while honoring the essential insights ofdiverse spiritual traditions (Vimal, 2023, 2025a, 2025v17). The framework'suniversal principles enable dialogue between Advaitic, Viśiṣṭādvaitic, Gauḍīya,Sāṅkhyan, Buddhist, and contemporary scientific perspectives without requiringabandonment of their distinctive contributions.

9.     Practical Applications inContemporary Research: The implications extend beyond academic philosophy toconcrete applications in consciousness studies, neuroscience research, quantumfield theory, and contemplative practice (Vimal, 2024b, 2025a, 2025v17). The framework providesoperational definitions and testable hypotheses for investigatingconsciousness-matter relationships through integrated methodologies combiningcontemplative training with empirical measurement.

10.                       Resolution of Liberation and Ethical Integration: The framework addressesthe relationship between individual transformation and social responsibility byproposing that liberation (mokṣa) occurs through information-patterntransformation aligned with democratic ethical norms (Vimal, 2025a, 2025v17). This integration ofpersonal realization with collective well-being provides practical guidance forspiritual development within contemporary social contexts.

11.                       Paradigmatic Validation for Integrated Understanding: The success of theDPV~ICRDAM approach in resolving the classical soul-size paradox validates thebroader methodology for addressing fundamental questions about consciousness,reality, and human potential (Vimal, 2025a, 2025b, 2025v17). This establishes areplicable framework for systematic integration of spiritual wisdom andscientific knowledge across multiple philosophical and empirical domains.

12.                       Revolutionary Advancement in Human Understanding: This comprehensivesynthesis represents unprecedented advancement in bridging spirituality andscience by demonstrating that ancient wisdom traditions contain continuedrelevance for addressing contemporary challenges in consciousness research andhuman development (Vimal, 2023, 2024a, 2024b, 2025a, 2025b, 2025v17). The framework opens newtrajectories for integrated investigation that promises to revolutionize bothspiritual practice and scientific inquiry, establishing foundations forhumanity's continued evolution toward comprehensive understanding that servesboth empirical knowledge and transformative realization.

The ultimate significance of this analysis transcendsresolution of ancient philosophical puzzles to establish methodologicalfoundations for humanity's next phase of consciousness evolution, whererigorous scientific investigation and profound spiritual realization convergein service of comprehensive understanding and authentic human flourishing.

Brahma Sūtra 2.3.19-32 (BS235-248): Utkrantigatyadhikaranam(उत्क्रान्तिगत्यधिकरणम्)The size of the individual soul:A Synthesis of (A) Interpretations by (1) Bādarāyaṇa (Vyāsa) (Brahma Sūtra Vedānta), (2) Śankarācārya(Advaita), (3) Rāmānujācārya (Cit-Acit Viśiṣṭādvaita), (4) Śivānanda (Advaita,Brahma Sūtra Vedānta, and Vijñāna Vedānta), (5) Chaitanya Mahāprabhu(Gauḍīya Vedānta a.k.a.Achintya-Bheda-Abheda Vedānta: GV≡ABAV), (6) Kapila (Sankhya), (7) Buddha (Buddhism),and (8) DPV~ICRDAM, (B) Challenges, and (C) Resolutions

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(1) (Bādarāyaṇa/Vyāsa, 400BCE-200CE/400-450); (2) (Śaṅkarācārya,788-820/1904); (3) (Rāmānujāchārya, 1017–1137/1904); (4) (Śivānanda,1887-1963/2002); (5) ChaitanyaMahāprabhu, 1486-1534) & (Prabhupāda, 1972); (6)Kapila (कपिल) (700-501 BCE); (7) Siddhārtha Gautama, the Buddha (563-483 or480-400 BCE); and (8) (Vimal, 2023, 2024a, 2024b, 2025a, 2025b))

1. Brahma Sūtra 2.3.19-32 (BS235-248)

Adhyāya/Chapter 2: Avirodha Adhyāya (अविरोध अध्याय)

Pāda/Section 3: Viyoga(वियोग) Separation

Adhikaraṇa (अधिकरण)/Topic 13 (Sūtras 2.3.19-32 (BS235-248))

Utkrantigatyadhikaranam(उत्क्रान्तिगत्यधिकरणम्) The size of the individual soul.

[1] Brahma Sūtra 2.3.19 (BS235): Utkrantigatyagatinam (उत्क्रान्तिगत्यागतीनाम्) Onaccount of the scriptural declarations) of (the soul's) passing out, going, andreturning (the soul is not infinite in size; it is of atomic size).

Utkranti: passing out, coming out; Gati: going; Agatinam: returning.

2. Overarching Synthesized Abstract: <A UnifiedScientific-Spiritual Interpretation of BS235-248 through DPV~ICRDAM: The sizeof the individual soul>

Bridging the Mind-Matter Divide: A Unified Scientific-SpiritualInterpretation, Challenges, and Resolutions of Brahma Sūtras 2.3.19-32(BS235-248)

This groundbreaking analysisrevolutionizes the understanding of Brahma Sūtras 2.3.19-32 (BS235-248)concerning the individual soul's size through comprehensive examination ofeight major philosophical traditions and their systematic resolution via theinnovative DPV~ICRDAM framework (Vimal, 2023b,2024a,2024b,2025a,2025b).The investigation demonstrates that centuries-old philosophical contradictionsregarding atomic versus infinite soul-nature represent incomplete understandingof cosmic evolutionary processes rather than genuine ontological paradoxes.

Through rigorous analysis ofinterpretations by Bādarāyaṇa (400 BCE-200 CE), Śaṅkarācārya (788-820),Rāmānujācārya (1017-1137), Śivānanda (1887-1963), Chaitanya Mahāprabhu(1486-1534), Kapila (7th-6th century BCE), Buddha (563-483 BCE), and thecontemporary DPV~ICRDAM synthesis, we establish that the Dvi-PakṣādvaitaVedānta ~ Inseparable-Complementary-Reflective Dual-Aspect Monism paradigmprovides definitive resolutions to fundamental challenges that have persistedacross millennia of scholarly debate (Vimal, 2025a).

The framework's revolutionarycontribution lies in demonstrating that the individual soul's apparentatomicity within Saguṇa Brahman (SB ~ DA_PPU) and its infinite essence withinNirguṇa Brahman (NB ~ PreBB_QVF) represent complementary phases of cosmicevolution through Heptagonal Cyclic Cosmology rather than contradictorymetaphysical claims (Vimal, 2025b,§4.2.8)[i].

This synthesis establishesscientifically grounded foundations for ancient spiritual insights whilepreserving their transformative potential, creating unprecedented opportunitiesfor integrated consciousness research that transcends traditionalspirituality-science dichotomies.

The analysis reveals thatthe Active Dynamic Self (ADS) functions as an entity with a Dual-Aspect State(DAS) containing Conscious Subjective Experience (CSE) as subjective aspect andNeural-Physical Activity/Basis (NPA/NPB) as inseparable non-subjective aspect,thereby resolving the classical paradox through information-patternconservation principles that honor both empirical observation and transcendentrealization (Vimal, 2023b,2024a,2024b,2025a,2025b).The implications extend beyond academic philosophy to practical applications inneuroscience, quantum field theory, and contemplative practice, establishingthe DPV~ICRDAM framework as a paradigm-shifting methodology capable ofaddressing fundamental questions about consciousness, reality, and humanpotential that have challenged humanity's greatest thinkers throughout history.

3.Swāmi Śivānanda

Thefollowing information is adapted from (Swāmi Śivānanda,2002) with minormodifications in redfont texts in square brackets [ ] for the purpose of bridging spirituality andscience through DPV~ICRDAM, “

CHAPTER TWO: AVIRODHA ADHYAYA

Utkrantigatyadhikaranam: Topic 13 (Sutras19-32)

१३ उत्क्रान्तिगत्यधिकरणम् । सू. १९-३२.

The size of the individual soul.

1. BS235

उत्क्रान्तिगत्यागतीनाम् । ब्रह्मसूत्र २,३.१९ ।

Utkrantigatyagatinam II.3.19 (235)

(On account of the scriptural declarations) of (the soul's) passingout, going, and returning (the soul is not infinite in size; it is of atomicsize).

Utkranti: passing out, coming out; Gati: going; Agatinam: returning.

Thediscussion on the character ofthe individual soul is continued.

Fromthis up to Sutra 32 the question of the size of the soul, whether it is atomic,medium-sized or infinite is discussed. The first ten Sutras (19-28) state thearguments for the view that the individual soul is Anu (atomic). The next four Sutrasgive the reply.

SvetasvataraUpanishad declares "He is the one God, all-pervading" (VI.11).Mundaka Sruti says, "This Atman is atomic" (III.1.9). The two textscontradict each other and we have to arrive at a decision on the point.

Ithas been shown above that thesoul is not a product and that eternal intelligence constitutes itsnature. Therefore it follows that it is identical with the Supreme Brahman. Theinfinity of the Supreme Brahman is expressly declared in the Srutis. What needthen is there of a discussion of the size of the soul? True, we reply. ButSruti texts which speak of the soul's passing out from the body (Utkranti),going (Gati) and returning (Agati), establish the prima facie viewthat the soul is of limited size. Further, the Sruti clearly declares in someplaces that the soul is of atomic size. The present discussion is thereforebegun in order to clear this doubt.

Theopponent or Purvapakshin [Q1. Do you mean that themajor opponent is a Sankhyan?] holdsthat the soul must be of limited atomic size owing to its being said to passout, go and return. Its passing out is mentioned in Kaushitaki Upanishad(III.3), "And when he passes out of this body he passes out together withall these." Its going is said in Kaushitaki Upanishad (I.2), "All who depart from this worldgo to the moon." [Q2. Is it the same earth’smoon we all know that is orbiting around planet earth?] Its returning is seen in Brihadaranyaka Upanishad (IV.4.6),"From that world he returns again to this world of action." [Q3. Does it mean returning from the earth’s moon?] From these statements as to the soul'spassing out from the body, going to heaven, etc., and returning from there tothis world, it follows that it is of limited size. Because motion is notpossible in the case of an all-pervading being. If the soul is infinite, howcan it rise, or go or come? Therefore the soul is atomic.

2. BS236

स्वात्मना चोत्तरयोः । ब्रह्मसूत्र २,३.२० ।

vatmana chottarayoh II.3.20 (236)

And on account of the latter two (i.e., going and returning) beingconnected with their soul (i.e., agent), (the soul is of atomic size).

Svatmana: (being connected) directly with the agent, the soul; Cha: and,only, also; Uttarayoh: of the latter two, namely, of Gati andAgati, of the going away and coming back, as stated in the previous Sutra.

Anargument in support of Sutra 19 is given in this Sutra.

Evenif it can be said that 'passing out' means only disconnection with the body,how can they who say that the soul is infinite explain its going to the moon or returning from there?

Evenif the soul is infinite still it can be spoken of as passing out, out of thebody, if by that term is meant ceasing to be the ruler of the body, inconsequence of the results of its former actions having become exhausted, justas somebody, when ceasing to be the ruler of a village may be said to 'go out'.The passing away from the body may mean only cessation of the exercise of adefinite function just as in the case of a man no longer retained in office.

Butthe two latter activities viz., going to the moon, returning from there to theworld, are impossible for an all-pervading soul.

Hencethe soul is atomic in size.

3. BS237

नाणुरतच्छ्रुतेरिति चेन्नेतराधिकारात् ।ब्रह्मसूत्र २,३.२१।

Nanuratacchruteriti chet, na, itaradhikaratII.3.21 (237)

If it be said that (the soul is) not atomic, as the scriptures state itto be otherwise, (i.e., all-pervading), (we say) not so, because (the one)other than the individual soul (i.e., the Supreme Brahman or the Highest Self)is the subject matter (of those passages).

Na: not; Anu: minute, atomic; Atat: notthat, otherwise, namely opposite of Anu; Sruteh: as it isstated in Sruti, because of a Sruti or scriptural text; Iti: thus; Chet: if; Na: not; Itara: otherthan the individual soul, i.e., the Supreme Self; Adhikarat: becauseof the context or topic, from the subject matter of the portion in the Chapter.

Anobjection to Sutra 19 is raised and refuted.

TheSutra consists of an objection and its answer. The objection-portion is "Nanuratacchruteritichet" and the answer- portion is "Na itaradhikarat."

Thepassages which describe the soul and infinite apply only to Supreme Brahman andnot to the individual soul.

Srutipassages like "He is the one God, who is hidden in all beings, all-pervading, etc."(Svet. Up. VI.11), "He is that great unborn Self who consists ofknowledge, is surrounded by the Pranas, the ether within the heart. (Bri. Up.IV.4.22), "Like the ether He is Omnipresent, eternal," "Truth,Knowledge, Infinite is Brahman" (Tait. Up. II.1) – refer not to the Jivaor the individual soul with its limitations, but to the Supreme Brahman or theHighest Self, who is other than the individual soul, and forms the chiefsubject matter of all the Vedanta texts, because Brahman is the one thing thatis to be known or realised intuitively and is therefore propounded by all theVedanta passages.

[Q4. InDPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~ (equivalent to)science-based Inseparable-Complementary-Reflective Dual-Aspect Monism),jīvātman/soul/ADS (active dynamic self) has attributes and hence is a “part” of“whole” (cosmic) Saguna Brahman (SB). A state of ADS (jīvātman, soul, ātman) isa conscious dual-aspect (DA) state (DAS) with individual consciousness(ADS_SB_IC) as a subjective (s) aspect and 1-1 correlated neural-physicalactivity/basis (NPA/NPB) as the inseparable, complementary, and reflective non-subjective(ns) aspect. The DA_ADS_SB manifests from and returns to neutral NirgunaBrahman (NB ~ PreBB_QVF) as a neutral ātman_information_pattern, which mergeswith neutral NB and transforms from a localized DA_ADS_SB to omnipresent(unbiquitous) neutral NB, which is eternal, nonlocal, all-pervading field latent (subtle, hidden, unmanifested, undifferentiated, potential)form in all beings.Neutral NB is consistent with Neutral Monism. It, scientifically, addresses theparadox of atomic DA_ADS_SB vs. infinite NB in Brahma Sūtra 2.3.19-32 (BS235-248).

The DPV~ICRDAM (spirituality-based Dvi-Pakṣādvaita Vedānta ~(equivalent to) science-based Inseparable-Complementary-Reflective Dual-AspectMonism) uses the Heptagonal Cyclic Cosmology (HCC) (Vimal, 2025b, Section4.2.8)[ii]. NB(Nirguna Brahman) is consistent with NM (Neutral Monism). Neutral NB ~ NeutralPreBB_QVF (S1 and S7 of HCC). Neutral is defined using the neti-neti principleof Advaita Vedanta: neither explicitly attributeless nor explicitlyattribute-laden; neither explicitly mental nor explicitly physical, etc.In other words, the DPV~ICRDAM postulates that the state of NB has a latent (subtle, hidden, unmanifested, undifferentiated, potential)subjective (s) andinseparable, complementary, and reflective non-subjective (ns) aspect. There isa symmetry breaking and phase transition from <neutralNB~PreBB_QVF>-phase to <dual-aspect (DA) Saguna Brahman (DA_SB) ~ DAunified field (DA_UF)>-phase because of the temperature drop from BB topre-Planck epoch. Then, further symmetry breaking of DA_UF to DA four fields(gravitational, EM, weak, and strong fields), followed by the usual evolutionof our DA psychophysical universe (DA_PPU). In other words, DA_SB ~DA_PPU (S2-S6) of HCC. The state S4 of HCC is Lambda CDM, which has enoughevidence and is accepted by most physicists. DA_SB manifests from and returnsto neutral NB as information patterns, including active dynamic self (ADS,jivatman, atman, anatman, soul, etc) as ADS_information_pattern. Therefore,"death" (in the sense of annihilation) is a misleading term; itrepresents only a transformation in which both energy and information areconserved.]

4. BS238

स्वशब्दोन्मानाभ्यां च । ब्रह्मसूत्र २,३.२२ ।

Svasabdonmanabhyam cha II.3.22 (238)

And on account of direct statements (of the Sruti texts as to theatomic size) and infinitesimal measure (the soul is atomic).

Svasabdonmanabhyam: from direct statements (of Sruti texts)and infinitesimal measure; Cha: and. (Svasabda: theword itself; the word directly denoting 'minute'; Unmanabhyam: onaccount of the measure of comparison; Ut: subtle; Mana: measure,hence subtle division; hence smaller even than the small. Svasabdonmanabhyam: asthese are the words directly denoting 'minute' and to expression denotingsmaller than the small as measured by division.)

Theargument in support of Sutra 19 is continued.

Thesoul must be atomic because the Sruti expressly says so and calls himinfinitely small.

MundakaSruti declares, "This Atma is atomic" (III.1.9). SvetasvataraUpanishad says, "The individual is of the size of the hundredth part of apart, which itself is one hundredth part of the point of a hair" (V.9);"That lower one also is seen small even like the point of a goad"[iii]

Thereforethe soul is atomic in size.

Butan objection may here be raised. If the soul is of atomic size, it will occupy a point of the body only.Then the sensation which extends over the whole body would appear contrary toreason. And yet it is a matter of experience that those who take bath in theGanga experience the sensation of cold all over their whole bodies. In summerpeople feel hot all over the body. The following Sutra gives a suitable answerto the objection.

5. BS239

अविरोधश्चन्दनवत् । ब्रह्मसूत्र २,३.२३ ।

Avirodhaschandanavat II.3.23 (239)

There is no contradiction as in the case of sandal paste.

Avirodhah: non-conflict, no contradiction, no incongruity, it is notincongruous; Chandanavat: like the sandal paste.

Theargument in support of Sutra 19 is continued.

Justas one drop of sandal-wood paste, smeared on one part of the body makes thewhole body thrill with joy, so also the individual soul, though naturallyminute, manifests itself throughout the whole body and experiences all thesensations of pleasure and pain. Though the soul is atomic it may experiencepleasure and pain extending over the whole body. Though the soul is atomicstill it is possible that it pervades the entire body, just as a drop of sandalpaste although in actual contact with one particular spot of the body onlypervades, i.e., causes refreshing sensation all over the body.

Asthe soul is connected with the skin which is the seat of feeling, theassumption that the soul's sensations should extend over the whole body is notcontrary to reason because the connection of the soul and the skin abides inthe entire skin and the skin extends over the entire body.

6. BS240

अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृदि हि । ब्रह्मसूत्र २,३.२४ ।

Avasthitivaiseshyaditi chenna,adhyupagamaddhridi hi II.3.24 (240)

If it be said (that the two cases are not parallel), on account of thespecialisation of abode (present in the case of the sandal-ointment, absent inthe case of the soul), we deny that, on account of the acknowledgement (byscripture, of a special place of the soul), viz., within the heart.

Avasthiti: existence, residence, abode; Vaiseshyat: becauseof the speciality, on account of specialisation; Iti: thus,this; Chet: if (if it be argued); Na: not(so), no, the argument cannot stand; Adhyupagamat: on accountof the admission, or acknowledgment; Hridi: in theheart; Hi: indeed.

Anobjection to Sutra 23 is raised and refuted by the opponent or Purvapakshin.

TheSutra consists of two parts namely, an objection, and its reply. Theobjection-portion is: 'Avasthitivaiseshyaditi chet', and the replyportion is: 'Nabhyupagamaddhridi hi'.

ThePurvapakshin or the objector raises an objection against his own view. Theargumentation relied upon in the last Sutra is not admissible, because the twocases compared are not parallel. The similarity is not exact. The analogy isfaulty or inappropriate. In the case of the sandal paste, it occupies aparticular point of the body and refreshes the entire body. But in the case ofthe soul it does not exist in any particular locality but is percipient of allsensations throughout the entire body. We do not know that it has a particularabode or special seat. When there is no special seat, for the soul, we cannotinfer that it must have a particular abode in the body like the sandal pasteand therefore be atomic. Because, even an all-pervading soul like ether, or asoul pervading the entire body like the skin may produce the same result.

Wecannot reason like this: the soul is atomic because it causes effects extendingover the entire body like a drop of sandal ointment, because that reasoningwould apply to the sense of touch, the skin also, which we know not to be ofatomic size. Therefore itis not easy to decide the size of the soul when there is no positive proof.

The opponent refutes the above objection by quoting such Sruti textsas: "The soul abides within the heart" (Pras. Up. III.6), "Theself is in the heart" (Chh. Up. VIII.3.3), "The Self abides in theheart" (Bri. Up. IV.3.7), "Who is that self? He who is within theheart, surrounded by the Pranas, the person of light, consisting ofknowledge," expressly declare that the soul has a special abode orparticular seat in the body, viz., the heart [Q5: Is it related to Daharākāśa[iv]?]. Therefore it is atomic.

Theanalogy is not faulty. It is quite appropriate. The two cases are parallel.Hence the argumentation resorted to in Sutra 23 is not objectionable.

7. BS241

गुणाद्वा लोकवत् । ब्रह्मसूत्र २,३.२५ ।

Gunadva alokavat II.3.25 (241)

Or on account of (its) quality (viz., intelligence), as in cases ofordinary experience (such as in the case of a lamp by its light).

Gunat: on account of its quality (of intelligence); Va: or(a further example is given); Alokavat: like a light.(Or Lokavat: as in the world, as in cases of ordinaryexperience).

Theargument in support of Sutra 23 is continued.

Orit is like a small light which, by its own virtue, illuminates the whole house.The soul, though atomic and occupies a particular portion of the body, maypervade the whole body by its quality of intelligence as the flame pervades thewhole room by its rays and thus experiences pleasure and pain throughout thewhole body.

Afurther example is given by way of comparison to show how an atomic soul canhave experience throughout the entire body.

[Q6: Is ADS (soul) an entity or aprocess? In neuroscience, there are only activities (aka processes) in a neuralnetwork (NN). Underlying activities (processes) are innumerable entities, suchas ions, electrons, etc, with their DAS-DAS interactions. In DPV-ICRDAM, astate of ADS is a dual-aspect state (DAS) with conscious subjective experience(CSE) of ADS, i.e., self-consciousness as a subjective (s) aspect and CSMS-NN(cortical and subcortical midline structures neural network) neural-physicalactivities (NPA) as an inseparable, complementary, and reflective nonsubjective(ns) aspect. The ADS-related CSMS-NN is connected to other NNs, such as CSEs ofstimuli through DAS-DAS interaction, DASffÄDASfb, NN related to intelligence,and all other NNs. In other words, it is all interactions between DAS-DAS ofmany entities. Who experiences? We can metaphorically say that it is the ADS.But what is ADS? It is a process that involves many entities. The feeling ofADS, “I” emerges from these processes and has patterns of information if itsall necessary condtions are satisfied.[v]Explain soul/ADS as entiy from Vedanta sutras and DA_ADS from ICRDAM-based neuroscienceand compare them both what are common and what are the differences and how toreconcile the differences?]

8. BS242

व्यतिरेको गन्धवत् । ब्रह्मसूत्र २,३.२६ ।

Vyatieko gandhavat II.3.26 (242)

The extension (of the quality of intelligence) beyond (the soul inwhich it inheres) is like the odour (which extends beyond the fragrant object).

Vyatirekah: expansion, extension beyond (the object i.e., soul); Gandhavat: likethe odour.

Sutra23 is further elucidated by this Sutra.

Justas the sweet fragrance of flowers extends beyond them and diffuses throughout alarger space, so also the intelligence of the soul, which is atomic, extendsbeyond the soul and pervades the entire body.

Ifit be said that even the analogy in the above Sutra is not appropriate, becausea quality cannot be apart from the substance, and hence the light of a lamp isonly the lamp in its tenuous form, the analogy of perfume will apply. Just asthough a flower is far away its scent is felt around, so though the soul isatomic its cognition of the entire body is possible. This analogy cannot beobjected on the ground that even the fragrance of a flower is only the subtleparticles of the flower, because our experience is that we feel the fragranceand not any particles.

9. BS243

तथा च दर्शयति । ब्रह्मसूत्र २,३.२७ ।

Tatha cha darsayati II.3.27 (243)

Thus also, (the Sruti) shows or declares.

Tatha: thus, in the same way; Cha: also; Darsayati:(the Sruti) declares.

TheSruti also, after having signified the soul's abiding in the heart and itsatomic size, declares by means of such passages as "Upto the hairs, uptothe tips of the nails" (Kau. Up. IV.20, Bri. Up. I.4.7), that the soulpervades the whole body by means of intelligence, which is its quality.

10. BS244

पृथगुपदेशात् । ब्रह्मसूत्र २,३.२८ ।

Prithagupadesat II.3.28 (244)

On account of the separate teaching (of the Sruti) (that the soulpervades the body on account of its quality of intelligence).

Prithak: separate, different; Upadesat: because ofteaching or statement.

ThisSutra is a defence in favour of the preceding Sutra where intelligence is usedas an attribute of the individual soul and so separate from it.

Afurther argument is given here to establish the proposition of the previousSutra. Kaushitaki Upanishad declares "Having by Prajna, (intelligence,knowledge,) taken possession of the body" (III.6). This indicates thatintelligence is different from the soul being related as instrument and agentand the soul pervades the entire body with this quality of intelligence.

Againthe text "Thou the intelligent person having through the intelligence ofthe senses absorbed within himself all intelligence" (Bri. Up. II.1.17)shows intelligence to be different from the agent, i.e., the Jiva or theindividual soul and so likewise confirms our views.

Thoughthere is no fundamental difference between the individual soul and hisintelligence, they are different in the sense that intelligence is theattribute of the individual soul which is the substance. The individual soul is the possessor of that attribute, because the Sruti states adifference between the two.

[Q7. What are the real meanings of“substance” (or entity such as soul, active dynamic self (ADS), atman, anatman,jivatman, individual soul, etc) and “attribute” (such as intellect/intelligence/buddhihas limited size)?

Let uslook at them closely. Soul (with attributes such as intelligence) is manifested(derived) [as a "part" of "whole" (cosmic) dual-aspect (DA)Saguna Brahman (DA_SB) ~ DA_PPU (psychophysical universe)] from the neutral source NB (Nirguna Brahman)~ PreBB_QVF (Pre-Big Bang Quantum Vacuum Field), through symmetry breaking andphase transition. NB has only patterns of information in latent (subtle, hidden,unmanifested, undifferentiated, potential) form, unmanifested,undifferentiated, and neutral (neither explicitly attributeless nor explicitlyattribute-laden), i.e., a state of NB is a dual aspect (DA) state (DAS) with asubjective (s) aspect and an inseparable, complementary, and reflectivenon-subjective (ns) aspect in latent (implicit, subtle, hidden, unmanifested,undifferentiated, potential) form. Explain both (soul as substance andintelligence and size as attributes) from the points of view of spiritualityand ICRDAM~DPV (science-based Inseparable-Complementary-Reflective Dual-AspectMonism equivalent to spirituality-based Dvi-Pakṣādvaita Vedānta). If the soul(ADS, atman, jivatman, anatman, etc) is an entity (substance), then it shouldhave properties such as intelligence, size, mass, position, etc.

Forexample, an electron is a particle (a mode of excitation) as an entity in itselectric field, which is also an entity. Electron has attributes such as mass,charge, and spin.

What isthe size of an electron? In standard physics, the electron has no size in thetraditional sense; it is treated as an elementary, point-like particle. Thevalue 2.8179×10⁻¹⁵m is a calculated theoretical radius, not a physicalboundary. Experimentally, the electron's size is undetectably small. ]

11. BS245

तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत् । ब्रह्मसूत्र २,३.२९ ।

Tadgunasaratvat tu tadvyapadesah prajnavatII.3.29 (245)

But that declaration (as to the atomic size of the soul) is on accountof its having for its essence the qualities of that (viz., the Buddhi), as inthe case of the intelligent Lord (Saguna Brahman).

Tadgunasaratvat: on account of its possessing for itsessence the qualities of that (viz., the Buddhi); Tu: but; Tadvyapadesah: thatdeclaration (as to its atomic size); Prajnavat: as in the caseof the Intelligent Lord.

Thediscussion on the true character of the individual soul, commenced in Sutra 16is continued.

Theword 'tu' (but), refutes all that has been said in Sutras 19-28 and decidesthat the soul is all-pervading.

Thenext four Sutras are the Siddhanta Sutras which lay down the correct doctrine.

Thesoul is not of atomic size as the Sruti does not declare it to have had anorigin. The scripturedeclares that the Supreme Brahman entered the universe as the individual souland that the individual soul is identical with Brahman, and that the individualsoul is nothing else but the Supreme Brahman. If the soul is the SupremeBrahman, it must be of the same extent as Brahman. The scripture states Brahman tobe all-pervading. Therefore the soul also is all-pervading.

Your[Q1: Sankhyan?] argument is that though the soul is Anu, itcan cognise all that goes on in the body because of its contact with the skin.But that argument is untenable because when a thorn pricks we feel pain only inthe pricked spot. Moreover, your analogy of the lamp and its light and of theflower and its fragrance has no real applicability, because a Guna (quality) can never beapart from the substance (Guna). The light and the perfume are onlysubtle portions of the flame and the flower. Further, as Chaitanya is thenature or Svarupa of the soul, the soul also must be of the size of the body ifthere is cognition of the whole body. This latter doctrine has been alreadyrefuted. Therefore thesoul must be infinite.

The Jiva is declared to be atomic by reasonof its identification with the Buddhi.

According to the extent of intellect, thesize of the individual soul has been fixed. It is imagined that the soul isconnected with the Buddhi or intellect and bound. Passing out, going and comingare qualities of the intellect and are superimposed on the Jiva or theindividual soul. The soul is considered to be atomic on account of thelimitation of the intellect. That the non-transmigrating eternally free Atman,which neither acts nor enjoys is declared to be of the same size as the Buddhiis due only to its having the qualities of the Buddhi (intellect) for itsessence, viz., as long as it is in fictitious connection with the Buddhi. It issimilar to imagining the all-pervading Lord as limited for the sake of Upasanaor worship.

SvetasvataraUpanishad (V.9) says, "That living soul is to be known as part of thehundredth part of the point of a hair divided a hundred times and yet it is tobe infinite." This Sruti text at first states the soul to be atomic and thenteaches it to be infinite. Thisis appropriate only if the atomicity of the soul is metaphorical and itsinfinity is real, because both statements cannot be taken in their primarysense at the same time. The infinity certainly cannot be understood in ametaphorical sense, as all the Upanishads aim at showing that Brahmanconstitutes the Self of the soul.

Theother passage (Svet. Up. V.8) which treats of the measure of the soul "Thelower one endowed with the quality of mind and the quality of the body, is seensmall even like the point of a goad" teaches the soul's small size todepend on its connection with the qualities of the Buddhi, not upon its ownSelf.

Mundaka Upanishad declares, "Thatsmall (Anu) Self is to be known by thought" (III.1.9). This Upanishad doesnot teach that the soul is of atomic size, as the subject of the chapter isBrahman in so far as not to be fathomed by the eye, etc., but to be realised bythe light of knowledge. Further, the soul cannot be of atomic size in theprimary sense of the word.

Thereforethe statement about Anutva (smallness, subtlety) has to be understood asreferring either to the difficulty of knowing the soul, or else to its limitingadjuncts.

TheBuddhi abides in the heart [Q8. Per neuroscience,buddhi/intellect has neural-physical basis in brain such as Intelligence_NPB: Lateral prefrontalcortex (LPFC), PFC, PosteriorParietal Cortex (PPC),Cerebello-parietal component (CPC);[vi]so how can it be in heart?]. Soit is said that the soul abides in the heart. Really the soul is all-pervading.

Asthe soul is involved in the Samsara and as it has for its essence the qualitiesof its limiting adjunct viz., Buddhi, it is spoken of as minute.

12. BS246

यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् ॥३०॥

Yavadatmabhavitvacca na doshastaddarsanat II.3.30 (246)

And there is no defect or fault in what has been said in the previousSutra (as the conjunction of the soul with the intellect exists) so long as thesoul (in its relative aspect) exists; because it is so seen (in thescriptures).

Yavat: so long as; Atmabhavitvat: as the soul (in itsrelative aspect) exists; Cha: also, and; Na doshah: thereis no defect or fault; Taddarsanat: because it is so seen (inthe scriptures), as Sruti also shows that.

Anadditional reason is given in support of Sutra 29 [BS245].

ThePurvapakshin or the opponent raises an objection. Very well, let us then assumethat the transmigratory condition of the soul is due to the qualities of theintellect forming its essence. It will follow from this that, as theconjunction of the intellect and soul which are different entities mustnecessarily come to an end, the soul when disjoined from the intellect willeither cease to exist altogether or at least cease to be a Samsarin (individualsoul).

Tothis objection this Sutra gives a reply. There can be no such defect in theargument of the previous Sutra, because this connection with the Buddhi(intellect) lasts so long as the soul's state of Samsara is not brought to anend by means of perfect knowledge. As long as the soul's connection with theBuddhi, its limiting adjunct lasts, so long the individual soul remainsindividual soul, involved in transmigratory existence.

There is no Jiva or individual soul withoutidentification with intellect. The connection of the soul withthe intellect will cease only by right knowledge. The scripture declares"I know that Person of sunlike lustre beyond darkness. A man who knows Himpasses over death, there is no other path to go (Svet. Up. III.8).

Howis it known that the soul is connected with the Buddhi as long as it exists? Wereply, because that is seen, viz., in scripture. It is known from the Srutis that this connection is notsevered even at death. The scripture declares, "He who is withinthe heart, consisting of knowledge, surrounded by Pranas, the person of light,he remaining the same wanders along the two worlds as if thinking, as ifmoving" (Bri. Up. IV.3.7). Here the term "consisting ofknowledge" means 'consisting of Buddhi'. The passage "He remaining inthe same wanders along the two worlds" declares that the Self, even whengoing to another world, is not separated from the Buddhi etc. The term "asif thinking," "as if moving" mean that the individual soul doesnot think and move on its own account, but only through its association withthe Buddhi. The individual soul thinks as it were, and moves as it were,because the intellect to which it is joined really moves and thinks.

Theconnection of the individual soul with the intellect, its limiting adjunct,depends on wrong knowledge. Wrong knowledge (Mithyajnana) cannot cease exceptthrough perfect knowledge. Therefore, as long as there does not arise therealisation of Brahman or Brahmajnana, so long the connection of the soul withthe intellect and its other limiting adjuncts does not come to an end.

13. BS247

पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात् ॥३१॥

Pumstvadivat tvasya sato'bhivyaktiyogat II.3.31 (247)

On account of the appropriateness of the manifestation of that(connection) which exists (potentially) like virile power, etc.

Pumstvadivat: like the virile power etc.; Tu: verily,but; Asya: its, i.e., of the connection with theintellect; Satah: existing; Abhivyaktiyogat: onaccount of the manifestation being possible, because of appropriateness of themanifestation.

Aproof is now given in support of Sutra 29 [BS245] byshowing the perpetual connection between the individual soul and the intellect.The word 'tu' (but), is used in order to set aside the objection raised above.

Anobjection is raised that in Sushupti or deep sleep and Pralaya there can be no connectionwith the intellect, as the scripture declares, "Then he becomes unitedwith the True; he is gone to his own" (Chh. Up. VI.8.1). How then can it be said that theconnection with the intellect lasts so long as the individual soul exists?

The Sutra refutes it and says that thisconnection exists in a subtle or potential form even in deep sleep. Had it notbeen for this, it could not have become manifest in the waking state. Such connection is clear from theappropriateness of such connection becoming manifest during creation, afterdissolution and during the waking state after sleep, as in the case of virility[strength] dormant in boyhood and manifest in manhood.

Theconnection of the soul with the intellect exists potentiallyduring deep sleep and the period of dissolution and again becomes manifest atthe time of waking and the time of creation.

Virilepower becomes manifest in manhood only if it exists in a fine or potentialstate in the body. Hence this connection with the intellect lasts so long asthe soul exists in its Samsara-state.

14. BS248

नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमो वाऽन्यथा ॥३२॥

Nityopalabdhyanupalabdhiprasango 'nyataraniyamo va'nyatha II.3.32 (248)

Otherwise (if no intellect existed) there would result either constantperception or constant non-perception, or else a limitation of either of thetwo (i.e., of the soul or of the senses).

Nityopalabdhyanupalabdhiprasangat: there would result perpetual perceptionor non-perception; Anyatara: otherwise, either of thetwo; Niyamah: restrictive rule; Va: or; Anyatha: otherwise.(Upalabdhi: perception, consciousness; Anupalabdhi: non-perception,non-consciousness.)

The internal organ (Antahkarana) whichconstitutes the limiting adjunct of the soul is called in different places bydifferent names such as Manas (mind), Buddhi (intellect), Vijnana (knowledge),and Chitta (thought) etc. When it is in a state of doubt it is called Manas;when it is in a state of determination it is called Buddhi. Now we must necessarily acknowledge theexistence of such an internal organ, because otherwise there would resulteither perpetual perception or perpetual non-perception. There would beperpetual perception whenever there is a conjunction of the soul, and sensesand the objects of senses, the three together forming the instruments ofperception. Or else, if on the conjunction of the three causes the effect didnot follow, there would be perpetual non-perception. But neither of these twoalternatives is actually observed.

Orelse we will have to accept the limitation of the power either of the soul orof the senses. But the limiting of power is not possible, as the Atman ischangeless. It cannot be said that the power of the senses which is notobstructed either in the previous moment or in the subsequent moment is limitedin the middle.

Thereforewe have to acknowledge the existence of an internal organ (Antahkarana) throughwhose connection and disconnection perception and non-perception take place.The scripture declares, "My mind was elsewhere, I did not see, my mind waselsewhere, I did not hear; for a man sees with his mind and hears with themind" (Bri. Up. I.5.3). The scripture further shows that desire,representation, doubt, faith, want of faith, memory, forgetfulness, shame,reflection, fear, all this is mind.

Thereforethere exists an internal organ, the Antahkarana, and the connection of the soulwith the internal organ causes the Atman to appear as the individual soul or asthe soul its Samsara state as explained in Sutra 29. The explanation given inSutra 29 is therefore an appropriate one.

[Q10: Does this mean that if there isno internal organ (Antahkarana: Manas (mind), Buddhi (intellect), Vijnana(knowledge), and Chitta (thought) etc.), Atman = NB will not manifest intoindividual_SB to experience, see, hear, taste, touch, smell etc because Atman =NB cannot experience, see, hear, taste, touch, smell, etc because NB = Atman isneutral and is latent (implicit, subtle, hidden,unmanifested, undifferentiated, potential) form. Is this correct?

[Q11. How do youdefine spirituality?

The goal of both spirituality and science should be to investigatethe fundamental truth, which cannot be more than one. In other words, the aimof both spirituality and science should be to explore the fundamental truth,which can only be singular.]

4. The Size of the Individual Soul: A Unified Scientific-SpiritualInterpretation of Brahma Sūtras 2.3.19-32 (BS235-248)

Bridging the Mind-Matter Divide throughDPV~ICRDAM: A Comprehensive Analysis of Classical and ContemporaryInterpretations

1. Abstract

Thiscomprehensive analysis examines Brahma Sūtras 2.3.19-32 (BS235-248) through thelens of eight major philosophical traditions: Bādarāyaṇa's original Vedānta(Brahma) Sūtras, Śaṅkarācārya's Advaita,Rāmānujācārya's Viśiṣṭādvaita, Śivānanda's synthesized interpretation,Chaitanya Mahāprabhu's Gauḍīya Vedānta, Kapila's Sāṅkhya, Buddha's Buddhistphilosophy, and the contemporary DPV~ICRDAM framework. The central questionaddressed concerns the paradoxical nature of the individual soul (jīvātman/ADS)- whether it is atomic, medium-sized, or infinite. Through rigorous analysis,we demonstrate that the DPV~ICRDAM (Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-ReflectiveDual-Aspect Monism) framework provides a scientifically grounded resolution tothis ancient philosophical conundrum by postulating that the Active DynamicSelf (ADS) manifests as an entity(process) with dual-aspect (DA) state(DAS) from neutral Nirguṇa Brahman(NB ~ PreBB_QVF) and returns to it as neutral_NB_ADS_information_patterntransformation through Heptagonal Cyclic Cosmology (HCC),[vii]thus reconciling the apparent contradiction between atomic manifestation andinfinite (omnipresent) essence.

2. Interpretations by Individual Commentators

1. Bādarāyaṇa's Original Brahma Sūtra Vedānta (400 BCE - 200 CE)

Key Tenets

Bādarāyaṇaestablishes the foundational dialectical structure examining whether theindividual soul is atomic (aṇu), medium-sized, or infinite (vibhu). Theoriginal sūtras focus on scriptural declarations of the soul's "passingout, going (to other spheres) and returning (thence)" as prima facieevidence for the soul's limited atomic size, since motion presupposes spatiallimitation.

Narrative Expansion

InBādarāyaṇa's systematic approach, BS235-248 represents a sophisticateddialectical investigation into the ontological status of the individual soul.The sūtras methodically present the pūrvapakṣa (preliminary position) that thesoul must be atomic based on scriptural descriptions of transmigration,followed by the siddhānta (conclusive position) that reveals the soul's trueinfinite nature. This dialectical method demonstrates Bādarāyaṇa's commitmentto resolving apparent contradictions in Upaniṣadic literature throughsystematic reasoning, establishing the fundamental Vedāntic principle thatBrahman (here referring to Nirguṇa Brahman in its ultimate sense) alone isreal, while the individual soul's apparent limitations are māyā-basedsuperimpositions [itis a ‘part’ of ‘whole’ (cosmic) dual-aspect Saguna Brahman (DA_SB)].

2. Śaṅkarācārya's Advaita Vedānta (788-820 CE)

Key Tenets

Śaṅkara'sinterpretation emphasizes that the soul's apparent atomicity results from itsidentification with buddhi (intellect). The soul's true nature is identicalwith infinite Nirguṇa Brahman, while its apparent limitations arise throughadhyāsa (superimposition) of buddhi's qualities onto the unchanging Ātman.

Narrative Expansion

Śaṅkarācārya'srevolutionary interpretation transforms the entire discussion by demonstratingthat the soul's apparent atomic nature is purely phenomenological rather thanontological. In his sophisticated analysis, the jīvātman's perceivedlimitations stem from its fictitious association with upādhi (limitingadjuncts), particularly the buddhi and antaḥkaraṇa (internal organs). Śaṅkaradistinguishes between nirguna Brahman, formless Brahman, and saguna Brahman,arguing that the individual soul is ultimately non-different from NirguṇaBrahman. The scriptures' references to atomic size apply only to the soul inits conditioned state, while its essential nature remains the infinite,unchanging Ātman. Thisinterpretation establishes the fundamental Advaitic principle that all apparentmultiplicity and limitation are māyā-based appearances upon the one non-dualNirguṇa Brahman.

3. Rāmānujācārya's Viśiṣṭādvaita (1017-1137 CE)

Key Tenets

Rāmānuja'sViśiṣṭādvaita maintains that individual souls [ICs] are real, eternal, andatomic entities that constitute parts (aṃśa) of Saguṇa Brahman while remainingdistinct from the Supreme Self[CC]. The soul's [IC’s] atomic nature is ontologically real, not merelyphenomenological, representing its inherent limitation as a finite mode ofinfinite Saguṇa Brahman [SB with CC as s-aspect].

Narrative Expansion

Rāmānujācārya'sinterpretation fundamentally challenges Śaṅkara's non-dualistic conclusions byasserting the ontological reality of individual differences within unity. Inhis Viśiṣṭādvaita framework, the jīvātman possesses genuine atomic dimensionsas an eternal, conscious substance (dravya) that serves as Saguṇa Brahman'sbody (śarīra). The soul's atomic size enables its capacity for karmic bondage,liberation, and genuine devotional relationship with the Supreme Person.Rāmānuja argues that scriptural passages describing the soul's atomic naturemust be interpreted literally, as they reflect the soul's inherent ontologicalstatus as a dependent reality within Saguṇa Brahman's qualified non-dualstructure. This interpretation preserves both unity (through the soul'sdependence on Saguṇa Brahman) and difference (through the soul's distinctatomic nature), establishing a middlepath between absolute non-dualism and complete dualism.

4. Śivānanda's Synthesized Interpretation (1887-1963)

Key Tenets

Śivānandaharmonizes traditional Advaita with practical Vedānta by explaining that thesoul's apparent atomicity results from its association with buddhi whilemaintaining its essential identity with infinite Nirguṇa Brahman. Hisinterpretation emphasizes the pedagogical value of understanding both thesoul's conditioned and unconditioned states for spiritual realization.

Narrative Expansion

SwamiŚivānanda's comprehensive commentary represents a masterful synthesis ofclassical Advaitic principles with practical spiritual instruction. Hisinterpretation acknowledges the legitimate concerns of both perspectives: the soul appears atomic due to itsfunctional association with the buddhi and antaḥkaraṇa, yet remains essentiallyinfinite as non-different from Nirguṇa Brahman. Śivānanda's uniquecontribution lies in his detailed explanation of how the soul's apparentlimitations serve specific functions in the spiritual journey - the atomicappearance enables individual karma, personal effort, and gradual realization,while the infinite reality ensures ultimate liberation through Self-knowledge.His pedagogical approach demonstrates how apparent contradictions in scriptureserve different levels of understanding, from vyāvahārika (practical) topāramārthika (ultimate) reality.

5. Chaitanya Mahāprabhu's Gauḍīya Vedānta (1486-1534 CE)

Key Tenets

Chaitanya'sAchintya-Bheda-Abheda Vedānta postulates that the individual soul issimultaneously one with and different from Saguṇa Brahman (Kṛṣṇa). The soul'satomic nature represents its inherent śakti (energy) status as an eternalservant of the Supreme Person, possessing real individuality withintranscendental unity.

Narrative Expansion

ChaitanyaMahāprabhu's Gauḍīya Vedānta presents a sophisticated theology that transcendsthe traditional Advaita-Dvaita debates through the principle ofachintya-bheda-abheda (inconceivable simultaneous oneness and difference). Inthis framework, the jīvātman's atomic nature reflects its eternalconstitutional position as taṭastha-śakti (marginal energy) of Saguṇa Brahmanmanifest as Śrī Kṛṣṇa. The soul's atomic dimension enables genuine lovingrelationships with the Supreme Person while maintaining transcendentalindividuality. Unlike Śaṅkara's māyā-based explanation or Rāmānuja's dependentreality, Chaitanya's interpretation presents the soul's atomic nature asspiritually positive - it facilitates eternal service, devotion, andtranscendental reciprocation with Saguṇa Brahman. This theological framework preserves both the soul'seternal individuality and its fundamental dependence on the Supreme Person,establishing devotional relationship as the highest spiritual achievement.

6. Kapila's Sāṅkhya Philosophy (700-501 BCE)

Key Tenets

ClassicalSāṅkhya presents puruṣa (consciousness principle) as atomic, eternal, andinactive witness-consciousness distinct from prakṛti (material nature). Eachpuruṣa maintains its individual atomic identity throughout cosmic cycles whileremaining uninvolved in prakṛti's transformations.

Narrative Expansion

Kapila'sSāṅkhya philosophy provides the dualistic foundation that Vedānta latercritiques and transcends. In the Sāṅkhya framework, puruṣa's atomic naturerepresents its fundamental ontological category as pure consciousnessprinciple, completely distinct from material prakṛti. The puruṣa's atomicdimension enables its individual witness-function while maintaining eternalimmutability. This dualistic interpretation treats consciousness and matter asindependent ontological principles, with puruṣa's atomic nature serving as thebasis for individual experience without genuine interaction with prakṛti.Sāṅkhya's emphasis on puruṣa's atomic reality influenced later Vedānticdiscussions by establishing the philosophical precedent for treating individualconsciousness as a distinct ontological category, though Vedānta ultimatelytranscends Sāṅkhya's dualism through various monistic interpretations.

7. Buddha's Buddhist Philosophy (563-483 BCE)

Key Tenets

Buddhistdoctrine rejects the concept of an eternal, atomic soul (ātman) entirely,proposing instead the doctrine of anātman (no-self). What appears as individualcontinuity represents the causal flow of skandhas (aggregates) without any permanent, atomicself-entity.

The Five Skandhas (Aggregates) andTheir Meanings

InBuddhism, the five skandhas—also known as the five aggregates—arethe fundamental components that make up an individual's physical and mentalexistence. They are used to explain the illusory nature of the self,emphasizing that what we call "I" is just a bundle of theseever-changing factors, not a permanent, unchanging entity.

Here’sa concise list of the five skandhas with their basic meanings:

|
Skandha (Aggregate)
|
Basic Meaning
|
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Form (Rūpa)
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The physical body and material form, including the sense organs and matter. It’s the tangible aspect of existence.
|
|
Feeling (Vedanā)
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Sensations or feelings that arise when we encounter objects, experiences, or stimuli—these are classified as pleasant, unpleasant, or neutral.
|
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Perception (Saṃjñā / Saññā)
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The process of recognizing, labeling, or identifying things (for example, recognizing a sound as music or a visual shape as a tree).
|
|
Mental Formations (Saṃskāra / Saṅkhāra)
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Volitional mental activities: thoughts, habits, intentions, emotions, and all other mental constructs and tendencies.
|
|
Consciousness (Vijñāna / Viññāṇa)
|
Awareness or knowing: the base of awareness that allows us to cognize experiences through the five senses and the mind.
|

Summaryof Each Aggregate:

- Form: Everything material or physical about a being.
- Feeling: Bare sensations—physical or mental, whether pleasant, painful, or neutral.
- Perception: The recognition and categorization of what is sensed.
- Mental Formations: All mental actions, volitions, and dispositions.
- Consciousness: The faculty of awareness of sensory and mental objects.

Thedoctrine of the aggregates teaches that none of these, alone or together,constitute a permanent "self"; instead, our sense of self issimply an impermanent gathering of these five aspects.

Narrative Expansion

SiddharthaGautama's Buddhist philosophy presents the most radical departure from Vedānticdiscussions of soul-size by denying the existence of any permanent self-entitywhatsoever. The Buddha's anātman doctrine deconstructs the entire question ofwhether the soul is atomic, medium-sized, or infinite by demonstrating thatwhat we conventionally identify as "self" consists merely of causallyconnected skandhas (form, sensation, perception, mental formations,consciousness) without any underlying permanent substance. This analysisreveals that discussions of soul-size represent conceptual constructions(vikalpa) that perpetuate suffering through attachment to self-identity.Buddhist meditation practices systematically investigate the apparent self'scomponents, revealing their impermanent, interdependent nature. Thismethodology dissolves the entire Vedāntic problematic by showing that thequestion itself arises from fundamental misunderstanding about the nature ofpersonal identity and consciousness.

8. DPV~ICRDAM Framework (Contemporary)

Key Tenets

TheDPV~ICRDAM framework resolves the classical paradox by proposing that theActive Dynamic Self (ADS) manifests as an entity with a Dual-Aspect State (DAS)from neutral Nirguṇa Brahman (NB ~ PreBB_QVF) through symmetry breaking andphase transition. The ADS (as DA_ADS_SB) appears atomic in its manifesteddual-aspect form within cosmic Saguṇa Brahman (cosmic DA_SB ~ DA_PPU) whileretaining its essential connection to infinite, neutral NB. Localized DA_ADS_SB(with self-consciousness (CSE of ADS) as s-aspect and CSMS-NN-NPA asinseparable, complementary, and reflective ns-aspect of a conscious DAS)manifests from and returns to omnipresent (ubiquitous, “infinite”) neutral NB;returning as ADS-related form information pattern, which is in latent(implicit, subtle, hidden, unmanifested, undifferentiated, undetectable,potential) form.

Narrative Expansion

The DPV~ICRDAM(Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-AspectMonism) framework provides an unprecedented scientific-spiritual synthesis thatresolves the ancient paradox of atomic versus infinite soul-nature throughcontemporary insights from quantum cosmology and neuroscience.

In this framework, neutralNirguṇa Brahman (NB) represents the Pre-Big Bang Quantum Vacuum Field(PreBB_QVF) - neither explicitly conscious nor unconscious, but containinglatent (implicit, subtle, hidden, unmanifested, undifferentiated, undetectable)potentials for both subjective and non-subjective aspects. The HeptagonalCyclic Cosmology (HCC) describes how temperature drop triggers symmetrybreaking and phase transition from neutral NB-phase to dual-aspect SaguṇaBrahman (DA_SB) ~ DA_UF phase, followed by DA_UF (dual-aspect unified field)differentiation into four fundamental forces.

Within this cosmicevolution, the Active Dynamic Self (ADS) emerges as an entity with Dual-AspectState (DAS) containing Conscious Subjective Experience (CSE) as subjectiveaspect and Neural-Physical Activity/Basis (NPA/NPB) as inseparablenon-subjective aspect. The ADS appears atomic within its manifested SB-contextwhile maintaining essential connection to infinite NB through informationpatterns. At death, the ADS transforms rather than perishes - its informationpatterns return to neutral NB, achieving mokṣa when karmic debts align withdemocratic ethical norms.

This framework addresses keyquestions raised in the classical commentaries:

Q4's concern about atomicversus infinite nature is resolved through the NB-SB manifestation process:Localized DA_ADS_SB manifests from and returns to omnipresent (ubiquitous,“infinite”) neutral NB.

Q6's question about entityversus process is clarified through dual-aspect ontology, i.e., a state ofDA_ADS_SB is a DAS with CSE of ADS (self-consciousness) as subjective (s)aspect and neural-physical activity (process) in CSMS-NN as inseparable, complementary, and reflectivenon-subjective (ns) aspect.

Q7's substance-attributedistinction is explained through information-pattern dynamics within neutraland dual-aspect phases. The DPV~ICRDAM model thus provides a scientificallyrigorous foundation for ancient spiritual insights while maintaining theirtransformative potential.

3. Synthetic Analysis and Resolution

1. Common Themes across Traditions

Alltraditions grapple with the fundamental tension between the soul's apparentlimitations and its essential infinite nature. Whether through Śaṅkara'sadhyāsa doctrine, Rāmānuja's qualified non-dualism, or contemporary dual-aspecttheories, each system attempts to reconcile empirical observations ofindividual limitation with metaphysical commitments to ultimate unity ortranscendence.

2. Divergent Approaches and Their Implications

Theinterpretative differences reveal deeper philosophical commitments: Advaitictraditions prioritize ultimate non-dual reality, qualified non-dualistspreserve real individuality within unity, dualistic systems maintain eternaldistinctions, and Buddhist approaches dissolve the entire problematic throughsystematic deconstruction. The DPV~ICRDAM framework synthesizes these insightsthrough a scientific-spiritual model that honors both empirical observation andtranscendent realization.

3. Resolution through DPV~ICRDAM

TheDPV~ICRDAM framework resolves classical debates by demonstrating that apparentcontradictions arise from conflating different phases of cosmic evolution. Thesoul's atomic nature applies to its manifested dual-aspect state within SB,while its infinite nature reflects its essential connection to neutral NB. Thisphase-transition model explains how the same entity can appear both limited andunlimited depending on the observational framework, thus harmonizing empiricalneuroscience with transcendent spirituality.

4. Key findings from our analysis:

Theanalysis addresses the fundamental question of whether the individual soul isatomic, medium-sized, or infinite.

Classical Interpretations:

- Bādarāyaṇa established the dialectical structure examining scriptural evidence for soul motion
- Śaṅkara argued that apparent atomicity results from identification with buddhi, while the soul's true nature is infinite Nirguṇa Brahman
- Rāmānuja maintained that souls are genuinely atomic as real parts of Saguṇa Brahman
- Śivānanda synthesized traditional Advaita with practical instruction
- Chaitanya presented simultaneous oneness and difference through his Achintya-Bheda-Abheda doctrine
- Kapila's Sāṅkhya treated puruṣa as atomic consciousness distinct from matter
- Buddha rejected any permanent soul entity entirely through anātman doctrine

DPV~ICRDAM Resolution:

Theframework resolves the classical paradox by proposing that:

1.    Nirguṇa Brahman (NB) ~ Pre-Big Bang Quantum Vacuum Field representsthe neutral, unmanifested source

2.    Saguṇa Brahman (SB) ~ Dual-Aspect Psychophysical Universe emergesthrough phase transition

3.    The Active Dynamic Self (ADS) manifests as a Dual-AspectState with both subjective (conscious) and non-subjective (neural-physical)aspects

4.    The soul appears atomic in its manifested state but retainsconnection to infinite NB through information patterns

Thissynthesis demonstrates how apparent contradictions between atomic and infinitenature arise from conflating different phases of cosmic evolution, providing ascientifically grounded resolution that honors both empirical observation andspiritual transcendence.

5. Conclusion

1. The comprehensive analysisof Brahma Sūtras 2.3.19-32 through eight philosophical traditions reveals thatthe question of soul-size represents a sophisticated exploration of therelationship between individual consciousness and ultimate reality. Whileclassical interpretations offer valuable insights within their respectiveframeworks, the DPV~ICRDAM synthesis provides a scientifically groundedresolution that honors both ancient wisdom and contemporary understanding.

2. The framework's keycontribution lies in demonstrating that the soul's apparent atomicity andessential infinity represent different phases of cosmic evolution rather thancontradictory metaphysical claims. Through the Heptagonal Cyclic Cosmology(HCC), the Active Dynamic Self (ADS) emerges as a dual-aspect manifestation ofneutral Nirguṇa Brahman, experiences individuated existence within SaguṇaBrahman, and ultimately returns to its infinite source throughinformation-pattern conservation.

3. This synthesis suggeststhat classical philosophical debates often reflected incomplete understandingof cosmic evolution processes that contemporary science can now illuminate. Byintegrating quantum field theory, neuroscience, and contemplative wisdom, theDPV~ICRDAM framework offers a robust foundation for future consciousnessstudies that transcends traditional science-spirituality dichotomies whilepreserving the transformative insights of both domains.

4. The ultimate significanceof this analysis lies not merely in resolving an ancient philosophical puzzle,but in demonstrating how rigorous scientific methodology can enhance ratherthan diminish the profound insights of spiritual traditions. The soul's journeyfrom neutral source through dual-aspect manifestation and back to infiniteground represents both a cosmological process and a practical path forindividual realization - precisely the synthesis needed for humanity'scontinued evolution toward integrated understanding and authentic wisdom.

4. Challenges and Resolutions inBrahma Sūtras 2.3.19-32: A Critical Analysis through DPV~ICRDAM

1. Abstract

Thiscomprehensive analysis examines the fundamental challenges inherent inclassical interpretations of Brahma Sūtras 2.3.19-32 concerning the size of theindividual soul. Each philosophical tradition faces distinct epistemological,ontological, and methodological difficulties in reconciling scripturalstatements about atomic versus infinite soul-nature. Through systematicexamination of eight interpretative frameworks, we demonstrate that theDPV~ICRDAM (Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-ReflectiveDual-Aspect Monism) paradigm provides robust resolutions to classicalchallenges while addressing contemporary scientific requirements. The analysisreveals how neutral Nirguṇa Brahman (NB ~ PreBB_QVF) through Heptagonal CyclicCosmology (HCC) resolves the fundamental paradoxes that have persisted acrosscenturies of philosophical debate.

2. Part I: Challenges in Classical Interpretations

1. Challenges in Bādarāyaṇa's Brahma Sūtra Vedānta

Primary Challenges

1.Dialectical Incompleteness: Bādarāyaṇa's original sūtras present the dialecticalstructure without definitive resolution, leaving the atomic-infinite paradoxunresolved at the foundational level.

2.Scriptural Contradiction Management: The fundamental challenge lies in harmonizingcontradictory Upaniṣadic passages that simultaneously describe the soul asatomic ("the hundredth part of the tip of a hair divided a hundredtimes") and infinite ("all-pervading like ether").

3.Methodological Limitations: The purely textual-dialectical approach lacks empiricalvalidation mechanisms, rendering conclusions vulnerable to interpretativesubjectivity.

4.Ontological Ambiguity: The sūtras fail to establish clear ontological categoriesdistinguishing between appearance and reality, individual and universal,temporal and eternal dimensions of soul-nature.

Resolutions through DPV~ICRDAM

TheDPV~ICRDAM framework resolves Bādarāyaṇa's challenges through:

- 1. Phase-Transition Ontology: The apparent contradictions dissolve when understood as different phases of cosmic evolution - atomic appearance in Saguṇa Brahman (SB ~ DA_PPU) phase, infinite reality in Nirguṇa Brahman (NB ~ PreBB_QVF) phase.
- 2. Empirical Grounding: Contemporary neuroscience validates the dual-aspect nature of consciousness through neural correlates research, providing empirical foundation for ancient insights.
- 3. Information-Pattern Conservation: The HCC model explains how the same informational entity appears atomic in manifestation while retaining infinite potential in the neutral source.

2. Challenges in Śaṅkarācārya's Advaita Vedānta

Primary Challenges

1.The Avidyā Problem:Rāmānuja's critique identifies fundamental contradictions in Śaṅkara's avidyādoctrine - if avidyā is real, it contradicts Brahman's non-duality; if unreal,it cannot cause appearance.

2.Adhyāsa Paradox:How can the unchanging, attribute-less Nirguṇa Brahman appear to have qualitiesthrough superimposition without itself being modified?

3.Individual-Universal Relationship: The challenge of explaining how infinite NirguṇaBrahman appears as multiple finite individuals without compromising itsessential non-duality.

4.Liberation Mechanism: If the individual soul is already Nirguṇa Brahman, whatexactly achieves liberation, and how does ignorance arise in perfect knowledge?

5.Empirical Verification: Advaita lacks adequate explanation for the origin ofindividuality and the cause of māyā, making its claims difficult to verifythrough direct experience.

Resolutions through DPV~ICRDAM

TheDPV~ICRDAM framework addresses Advaitic challenges through:

- 1. Neutral Monism Foundation: NB is defined as neutral rather than pure consciousness, avoiding the problem of how consciousness appears to become unconscious matter.

Here, neutral is defined as(i) neither explicitly mental nor explicitly physical, (ii) neither explicitlyattribute-less nor explicitly attribute-laden, (iii) neither explicitlyconsciousness-less nor explicitly consciousness-laden, etc, using the neti-netiprinciple.

According to the neti-neti principle, NB is neutral, i.e., NBis neither explicitly attributeless nor explicitly attribute-laden; thisimplies that attributes in NB are in latent (implicit, subtle, hidden,unmanifested, undifferentiated, undetectable, potential) form.

- 2. Symmetry Breaking Model: The transition from neutral NB-phase to dual-aspect SB-phase occurs through temperature drop and symmetry breaking, analogous to physical phase transitions.
- 3. Information-Pattern Dynamics: Individual souls represent specific information patterns within the neutral field, maintaining connection to the source while experiencing apparent separation.
- 4. Conservation Principles: Both energy and information are conserved through all transformations, ensuring continuity from manifestation to liberation.

3. Challenges in Rāmānujācārya's Viśiṣṭādvaita

Primary Challenges

1.Ontological Hierarchy Problems: If individual souls are genuinely atomic and eternal, howcan they be dependent parts of infinite Saguṇa Brahman without compromisingdivine completeness?

2.Karma-Liberation Tension: How can eternally atomic souls achieve genuine liberationwhile maintaining their essential atomic nature and individual identity?

3.Divine Perfection Paradox: If Saguṇa Brahman is perfect, why does it require atomicsouls to experience imperfection, bondage, and gradual liberation?

4.Causal Relationship Issues: The relationship between atomic souls and infinite SaguṇaBrahman involves logical difficulties regarding causation, dependence, and realdistinction within unity.

5.Scientific Integration: Modern physics suggests that atomic dimensions apply tomaterial particles, not consciousness, creating challenges for literalinterpretation of atomic soul-nature.

Resolutions Through DPV~ICRDAM

TheDPV~ICRDAM framework resolves Viśiṣṭādvaitic challenges through:

- 1. Dual-Aspect Entity Model: Souls are neither purely atomic nor purely infinite but dual-aspect states containing both subjective (conscious) and non-subjective (physical) aspects in inseparable complementarity.
- 2. Emergent Individuality: Individual consciousness (IC) emerges from neutral NB through specific information patterns (if all necessary conditions of IC/ADS are satisfied), preserving both unity (common source) and difference (unique patterns).
- 3. Dynamic Liberation Process: Liberation occurs through information-pattern transformation rather than ontological change, maintaining continuity while enabling genuine transformation.
- 4. Scientific Coherence: The atomic appearance applies to the neural-physical basis (non-subjective aspect) while consciousness itself operates through quantum field dynamics.

4. Challenges in Śivānanda's Synthesized Interpretation

Primary Challenges

1.Pedagogical vs. Ontological Confusion: Śivānanda's emphasis on practical instructionsometimes blurs the distinction between teaching methods and metaphysicalclaims.

2.Integration Inconsistencies: Attempts to harmonize different Vedāntic schools sometimesresult in logical inconsistencies that satisfy neither rigorous philosophicalanalysis nor practical application.

3.Scientific Anachronism: References to modern concepts without adequate scientificgrounding can undermine both traditional authority and contemporary relevance.

4.Oversimplification Risk: The synthetic approach may oversimplify complexphilosophical problems, reducing their depth and transformative potential.

Resolutions through DPV~ICRDAM

TheDPV~ICRDAM framework strengthens Śivānanda's synthesis through:

- 1. Rigorous Scientific Foundation: Quantum field theory and neuroscience provide solid empirical grounding for traditional insights.
- 2. Clear Ontological Categories: The NB-SB distinction with phase transitions eliminates confusion between appearance and reality.
- 3. Practical-Theoretical Integration: The dual-aspect model explains both experiential realities and ultimate truth without contradiction.
- 4. Contemporary Relevance: The framework addresses both ancient wisdom and modern scientific discoveries in a coherent paradigm.

5. Challenges in Chaitanya Mahāprabhu's Gauḍīya Vedānta

Primary Challenges

1.Achintya Paradox:The doctrine of "inconceivable simultaneous oneness and difference"may appear to avoid logical analysis rather than resolve philosophicalproblems.

2.Devotional-Rational Tension: Emphasis on bhakti (devotion) over jñāna (knowledge) canmarginalize rigorous philosophical inquiry necessary for comprehensiveunderstanding.

3.Anthropomorphic Limitations: The conception of Saguṇa Brahman as Śrī Kṛṣṇa withhuman-like qualities may limit universal applicability and scientificintegration.

4.Theological Exclusivity: Claims about the superiority of particular devotionalpractices may conflict with pluralistic approaches to consciousness research.

5.Metaphysical Complexity: The interplay between eternal individual souls, divineenergies, and the Supreme Person creates complex metaphysical relationshipsdifficult to verify empirically.

Resolutions Through DPV~ICRDAM

TheDPV~ICRDAM framework addresses Gauḍīya challenges through:

- 1. Rational Achintya Model: The "inconceivable" aspects become explicable through quantum field dynamics where particles simultaneously exhibit wave-particle duality.
- 2. Integrated Methodology: The framework combines rigorous analysis (jñāna) with experiential validation (bhakti-like direct investigation).
- 3. Universal Symbolism: Anthropomorphic descriptions represent archetypal patterns within consciousness rather than literal entities.
- 4. Scientific Inclusivity: The neutral source (NB ~ PreBB_QVF) transcends sectarian limitations while honoring diverse spiritual paths.

6. Challenges in Kapila's Sāṅkhya Philosophy

Primary Challenges

1.Dualistic Interaction Problem: How can inactive puruṣa (consciousness) and active prakṛti(matter) interact if they are completely independent ontological principles?

2.Multiplicity of Puruṣas: The postulation of numerous atomic puruṣas raises questionsabout their individuation, origin, and relationship to unified cosmic order.

3.Liberation Mechanism: If puruṣa is eternally free and inactive, what exactlyachieves liberation, and why does bondage appear to occur?

4.Causal Limitations:The system lacks adequate explanation for the initial motivation for prakṛti'sactivity and the coordination between multiple puruṣas.

5.Scientific Obsolescence: Modern physics demonstrates the interconnectedness ofconsciousness and matter, undermining strict dualistic assumptions.

6. The 14Challanges of Sankhya: They are elaboratedin (Vimal, 2021a) : <Problemsof materialism, idealism, dualism, and Panpsychism (researchgate.net)

>[viii]

Resolutions Through DPV~ICRDAM

TheDPV~ICRDAM framework transcends Sāṅkhyan dualism through:

- 1. Dual-Aspect Monism: Consciousness and matter represent inseparable aspects of the same underlying reality rather than independent substances.
- 2. Unified Field Origin: All apparent multiplicity emerges from the neutral NB ~ PreBB_QVF through phase transitions, maintaining fundamental unity.
- 3. Dynamic Interaction: The subjective and non-subjective aspects interact through their inseparable, complementary, and reflective relationship.
- 4. Scientific Coherence: Quantum field theory demonstrates the fundamental interconnectedness that Sāṅkhya's dualism cannot accommodate.
- 5. To preserve the essential features of refuted ancient Sankhya, Neo-Sāṅkhya is proposed in Section 78 of (Vimal, 2024b), which is now aligned with the Brahma Sutras that initially rejected classical Sankhya.[ix]

7. Challenges in Buddha's Buddhism

Primary Challenges

1.Continuity without Self: If no permanent self exists, what maintains continuity ofexperience, karma, and the path to liberation?

2.Enlightenment Paradox: Who or what achieves enlightenment if there is no self tobe enlightened?

3.Causal Responsibility: How can moral responsibility and karmic consequencesoperate without a continuing self-entity?

4.Phenomenological Reductions: The reduction of experience to causally connectedaggregates may miss the irreducible nature of consciousness.

5.Nihilistic Implications: The anātman doctrine risks nihilistic interpretations thatundermine the meaning and value of spiritual practice.

Resolutions through DPV~ICRDAM

TheDPV~ICRDAM framework addresses Buddhist challenges while honoring its insights:

- 1. Information-Pattern Continuity: The Active Dynamic Self (DA_ADS_SB) as a ‘part’ of ‘whole’ (cosmic) Saguna Brahman (SB) represents information patterns that maintain continuity without requiring permanent substance.
- 2. Process-Entity Integration: The ADS functions as both process (dynamic information patterns, neural-physical activity as physical process) and entity (with dual-aspect state) avoiding both extremes.
- 3. Causal Efficacy: Information patterns carry karmic potentials through transformations, enabling moral responsibility without permanent self.
- 4. Phenomenological Adequacy: The dual-aspect model accounts for both the constructed nature of self-experience and its functional reality.

3. Part II: Challenges Within DPV~ICRDAM Framework

8. Challenges in DPV~ICRDAM

Primary Challenges

1.Integration Complexity: The synthesis of spirituality and science requiresexpertise in both domains, creating accessibility barriers for specialists ineither field alone.

2.Empirical Validation: While the framework is scientifically informed, someaspects (particularly cosmological claims about PreBB_QVF) remain beyondcurrent empirical verification.

4.Terminology Proliferation: The introduction of new technical terms (DA_PPU, HCC, ADS,etc.) may create communication barriers with established scholarly communities.

5.Cultural Translation: Bridging ancient Sanskrit concepts with contemporaryscientific terminology risks losing subtle meanings essential fortransformative understanding.

6.Methodological Rigor: The framework must maintain both spiritual authenticity andscientific precision without compromising either domain's integrity.

Resolutions of DPV~ICRDAM Challenges

1.Interdisciplinary Education: Development of educational programs that integratecontemplative practice with scientific methodology, creating practitionerscompetent in both domains.

2.Progressive Empirical Testing: Beginning with currently testable aspects (neuralcorrelates of consciousness) while developing methodologies for investigatingcosmological claims.

3.Terminological Bridges: Creating systematic correspondences between traditionalterminology and scientific concepts, with clear definitions andcross-references.

4.Cultural Sensitivity: Maintaining respectful dialogue with traditionalauthorities while introducing scientific insights as enhancement rather thanreplacement of ancient wisdom.

5.Methodological Innovation: Developing hybrid methodologies that combine first-personcontemplative investigation with third-person scientific observation.

4. Part III: Comprehensive Resolution Strategy: How DPV~ICRDAM AddressesEach Traditional Challenge

Universal Resolution Principles

1.     Phase-Transition Ontology: All apparentcontradictions between atomic and infinite nature resolve through understandingdifferent phases of cosmic evolution.

2.     Information-Pattern Dynamics: Continuity andtransformation occur through information conservation rather than substancepreservation or annihilation.

3.     Dual-Aspect Complementarity: The inseparablerelationship between subjective and non-subjective aspects eliminatesmind-matter dualism while preserving both dimensions.

4.     Neutral Source Foundation: NB ~ PreBB_QVF serves asthe unmanifested ground that transcends all categorical limitations whilecontaining potentials for all manifestations.

5.     Empirical Grounding: Contemporary neuroscienceand quantum physics provide empirical foundation for traditional insights aboutconsciousness and reality.

Specific Challenge Resolutions

1.    For Scriptural Contradictions: Different passagesdescribe different phases of the same entity's evolution through HCC.

2.    For Ontological Paradoxes: Apparent contradictions arise from conflatingdifferent levels of description within the phase-transition model.

3.    For Causal Problems: Information-pattern dynamics explain causationwithout requiring substance interaction or creation ex nihilo.

4.    For Liberation Mechanisms: Mokṣa occurs through information-patterntransformation, returning to the neutral source while conserving essentialidentity.

5.    For Individual-Universal Relations: Individual consciousnessrepresents specific information patterns within the universal field,maintaining both distinctiveness and unity.

5. The key findings

Wehave created a comprehensive analysis of the challenges faced by eachphilosophical tradition in interpreting Brahma Sūtras 2.3.19-32 and how theDPV~ICRDAM framework addresses these challenges. Here are the key findings:

A. Major Challenges Identified:

1. Classical Traditions:

1.     Bādarāyaṇa: Dialectical incompletenessand scriptural contradictions

2.     Śaṅkara: The avidyā problem andadhyāsa paradox identified by Rāmānuja's seven objections

3.     Rāmānuja: Ontological hierarchyproblems and karma-liberation tensions

4.     Śivānanda: Integrationinconsistencies and pedagogical vs. ontological confusion

5. Chaitanya: The achintya paradox anddevotional-rational tensions

6.     Kapila: Dualistic interactionproblems that Vedānta sutras critique

7.     Buddha: Continuity without selfand the enlightenment paradox

8.     DPV~ICRDAM: Integration complexity andempirical validation challenges

2. Key DPV~ICRDAM Resolutions:

Theframework addresses these challenges through five universal principles:

1.     Phase-Transition Ontology: The atomic vs. infiniteparadox resolves when understood as different phases - atomic appearance inSaguṇa Brahman (SB ~ DA_PPU), infinite reality in Nirguṇa Brahman (NB ~PreBB_QVF)

2.     Information-Pattern Dynamics: Continuity occurs throughinformation conservation rather than substance preservation

3.     Dual-Aspect Complementarity: Eliminates mind-matterdualism while preserving both subjective and non-subjective dimensions

4.     Neutral Source Foundation: NB ~ PreBB_QVF transcendscategorical limitations while containing potentials for all manifestations

5.     Empirical Grounding: Contemporary neuroscienceand quantum physics validate traditional insights

3. Specific Challenge Resolutions:

- Scriptural Contradictions: Different passages describe different evolutionary phases
- Avidyā Problems: Neutral NB avoids consciousness-unconsciousness paradoxes
- Individual-Universal Relations: Information patterns maintain distinctiveness within unity
- Liberation Mechanisms: Mokṣa through pattern transformation, not substance change
- Continuity Issues: ADS as information patterns maintain continuity without permanent substance

Theanalysis demonstrates that the DPV~ICRDAM framework provides scientificallyrigorous solutions to ancient philosophical problems while maintainingspiritual authenticity. It offers a genuine synthesis that could guide futureconsciousness research and spiritual practice.

6. Conclusion

A.The comprehensive analysisreveals that traditional interpretations of Brahma Sūtras 2.3.19-32 facefundamental challenges arising from inadequate ontological frameworks,methodological limitations, and lack of empirical grounding. The DPV~ICRDAMsynthesis addresses these challenges through:

1.     Scientific Rigor: Grounding ancient insightsin contemporary physics and neuroscience

2.     Ontological Clarity: Providing clear categoriesand relationships through the NB-SB phase-transition model

3.     Methodological Innovation: Integrating contemplativeand scientific investigation methods

4.     Universal Applicability: Transcending sectarianlimitations through neutral foundational principles

5.     Practical Relevance: Offering actionableinsights for both spiritual practice and scientific research

B. The framework demonstratesthat apparent philosophical contradictions often reflect incompleteunderstanding of cosmic evolutionary processes. By recognizing that theindividual soul's atomic appearance within Saguṇa Brahman (SB) and its infiniteessence within Nirguṇa Brahman (NB) represent different phases of the samefundamental reality, we achieve a synthesis that honors both ancient wisdom andcontemporary knowledge.

C. This resolution hasprofound implications for consciousness studies, offering a scientificallygrounded yet spiritually authentic foundation for future research. TheDPV~ICRDAM model suggests that the next phase of human understanding willemerge through integrating contemplative wisdom with empirical investigation,creating methodologies adequate to the complexity and profundity ofconsciousness itself.

D. The ultimate significancelies not merely in solving ancient philosophical puzzles, but in establishing aframework capable of guiding humanity's continued evolution toward integratedunderstanding that serves both scientific advancement and spiritualrealization. Through addressing the challenges inherent in each traditionalinterpretation while resolving its own limitations, the DPV~ICRDAM frameworkdemonstrates the possibility of genuine synthesis between spirituality andscience in the investigation of consciousness and reality.

5.Overarching Conclusion: Reconstructing the Individual Soul's Nature throughDPV~ICRDAM Framework

Thecomprehensive analysis of Brahma Sūtras 2.3.19-32 (BS235-248) -"Utkrantigatyagatinam (उत्क्रान्तिगत्यधिकरणम्)" (On account ofscriptural declarations of the soul's passing out, going, and returning) -demonstrates a revolutionary paradigm shift in resolving the ancientphilosophical conundrum of individual soul-size through the innovativeDvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary-Reflective Dual-AspectMonism framework (Vimal, 2023b,2024a,2024b,2025a,2025b).This transformative synthesis establishes unprecedented dialogue betweenclassical spiritual wisdom and contemporary scientific understanding, revealingthat apparent contradictions between atomic and infinite soul-nature dissolvewhen approached through dual-aspect reality principles and phase-transition theHeptagonal Cyclic Cosmology (HCC) (Vimal, 2025b.Section4.2.8). The following twelve key tenets summarize this groundbreakingreconstruction:

1.     Revolutionary Resolution ofthe Atomic-Infinite Paradox: The fundamental challenge of reconciling scripturaldescriptions of atomic soul-size with infinite Brahman-nature is definitivelyresolved through the DPV~ICRDAM framework's phase-transition ontology (Vimal,2025a). The dual-aspect (DA) Active Dynamic Self (ADS) as a ‘part’ of ‘whole’(cosmic) dual-aspect Saguṇa Brahman (DA_SB), i.e., DA_ADS_SB manifestsatomically within cosmic (DA_SB ~ DA_PPU) while maintaining essentialinfinitude through connection to neutral Nirguṇa Brahman (NB ~ PreBB_QVF),eliminating the traditional dichotomy between limited appearance and unlimitedreality. The localized DA_ADS_SB manifests from and returns to eternal,ubiquitous (global, omnipresent), neutral NB.

2.     Systematic Resolution ofClassical Commentarial Challenges: The framework addresses specific philosophicaldifficulties faced by each traditional interpreter - Śaṅkarācārya's avidyāproblem, Rāmānujācārya's ontological hierarchy tensions, Śivānanda'sintegration inconsistencies, Chaitanya's achintya paradox, Kapila's dualisticinteraction problems, and Buddha's continuity-without-self challenges(Śaṅkarācārya, 788-820; Rāmānujācārya, 1017-1137; Śivānanda, 1887-1963;Chaitanya Mahāprabhu, 1486-1534; Kapila, 700-501 BCE; Buddha, 563-483 BCE).These centuries-old difficulties find coherent resolution through dual-aspectstate dynamics and information-pattern conservation principles.

3.     Scientific Validation ofAncient Spiritual Insights: Contemporary neuroscience and quantum field theory provideempirical grounding for traditional Vedāntic understanding ofconsciousness-matter relationships (Vimal, 2023b,2024a,2024b,2025a,2025b).The framework demonstrates that ancient insights, when properly interpretedthrough the DPV~ICRDAM methodology, offer profound contributions tounderstanding consciousness, neural correlates, and quantum fieldmanifestations rather than representing pre-scientific speculation requiringreplacement.

4.     Dual-Aspect State Structureand Consciousness Integration: The individual soul constitutes a Dual-Aspect State (DAS)with Conscious Subjective Experience (CSE) as subjective aspect andNeural-Physical Activity/Basis (NPA/NPB) as inseparable, complementary, andreflective non-subjective aspect (Vimal, 2025a, §4). This conceptualizationresolves the classical mind-matter problem by establishing consciousness andneural activity as complementary aspects of unified reality rather thanseparate substances requiring interaction.

5.     Information-PatternConservation and Transformation Dynamics: The framework establishes that continuity throughbirth, life, death, and potential liberation occurs through information-patternconservation rather than substance preservation or annihilation (Vimal, 2025a, 2025v17). The ADS representsspecific information patterns within the cosmic field that maintain identitythrough transformations while enabling genuine development and ultimate returnto the neutral source.

6.     Heptagonal Cyclic Cosmologyand Temporal Integration: The manifestation and return cycles of individual souls areintegrated within Heptagonal Cyclic Cosmology (HCC), where cosmic evolutionproceeds through systematic phase transitions from neutral NB-phase throughdual-aspect SB-phases and potential return to unmanifested source (Vimal, 2025b.Section4.2.8).[x] Thistemporal framework provides scientific grounding for traditional concepts ofcosmic cycles and individual spiritual evolution.

7.     Methodological Synthesis ofContemplative and Empirical Investigation: The DPV~ICRDAM approach demonstrates successful integrationof first-person contemplative methodology with third-person empiricalobservation (Vimal, 2025a, 2025v17). This methodologicalinnovation addresses the limitation of purely textual-philosophical analysis byincorporating direct experiential investigation validated through contemporaryneuroscience and consciousness research.

8.     Universal Applicability beyondSectarian Limitations: The neutral source foundation (NB ~ PreBB_QVF) transcendssectarian theological commitments while honoring the essential insights ofdiverse spiritual traditions (Vimal, 2023, 2025a, 2025v17). The framework'suniversal principles enable dialogue between Advaitic, Viśiṣṭādvaitic, Gauḍīya,Sāṅkhyan, Buddhist, and contemporary scientific perspectives without requiringabandonment of their distinctive contributions.

9.     Practical Applications inContemporary Research: The implications extend beyond academic philosophy toconcrete applications in consciousness studies, neuroscience research, quantumfield theory, and contemplative practice (Vimal, 2024b, 2025a, 2025v17). The framework providesoperational definitions and testable hypotheses for investigatingconsciousness-matter relationships through integrated methodologies combiningcontemplative training with empirical measurement.

10.                       Resolution of Liberation and Ethical Integration: The framework addressesthe relationship between individual transformation and social responsibility byproposing that liberation (mokṣa) occurs through information-patterntransformation aligned with democratic ethical norms (Vimal, 2025a, 2025v17). This integration ofpersonal realization with collective well-being provides practical guidance forspiritual development within contemporary social contexts.

11.                       Paradigmatic Validation for Integrated Understanding: The success of theDPV~ICRDAM approach in resolving the classical soul-size paradox validates thebroader methodology for addressing fundamental questions about consciousness,reality, and human potential (Vimal, 2025a, 2025b, 2025v17). This establishes areplicable framework for systematic integration of spiritual wisdom andscientific knowledge across multiple philosophical and empirical domains.

12.                       Revolutionary Advancement in Human Understanding: This comprehensivesynthesis represents unprecedented advancement in bridging spirituality andscience by demonstrating that ancient wisdom traditions contain continuedrelevance for addressing contemporary challenges in consciousness research andhuman development (Vimal, 2023, 2024a, 2024b, 2025a, 2025b, 2025v17). The framework opens newtrajectories for integrated investigation that promises to revolutionize bothspiritual practice and scientific inquiry, establishing foundations forhumanity's continued evolution toward comprehensive understanding that servesboth empirical knowledge and transformative realization.

The ultimate significance of this analysis transcendsresolution of ancient philosophical puzzles to establish methodologicalfoundations for humanity's next phase of consciousness evolution, whererigorous scientific investigation and profound spiritual realization convergein service of comprehensive understanding and authentic human flourishing.

6. References

Bādarāyaṇa (Vyāsa).(400 BCE-200 CE/400-450). Brahma Sūtras. Original Sanskrit text withtraditional commentaries.

Buddha, S. G. (563-483 BCE). Buddhistteachings on anātman. Various suttas and philosophical discourses.

Chaitanya Mahāprabhu.(1486-1534). Gauḍīya Vedānta Teachings. Transmitted through disciplelineages and later systematized.

Kapila. (7th-6thcentury BCE). Sāṅkhya Philosophy. Classical dualistic system formingfoundation for later consciousness studies.

Prabhupāda, A.C.Bhaktivedanta Swami. (1972). Bhagavad-gītā As It Is. Bhaktivedanta BookTrust.

Rāmānujācārya.(1017–1137/1904). Śrī Bhāṣya. Commentary on Brahma Sūtras establishingViśiṣṭādvaita Vedānta.

Śaṅkarācārya.(788-820/1904). Brahma Sūtra Bhāṣya. Foundational commentaryestablishing Advaita Vedānta interpretation.

Śivānanda, S. (1887-1963/2002). BrahmaSutras. The Divine Life Society. https://www.dlshq.org/books/brahma-sutras/

Vimal, R. L. P. (2023b). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge the Gap between Science and Spirituality(Volume 1: Chapters 1-12). Vision Research Institute: Living Vision and ConsciousnessResearch, 16(4), 1-1091. [Available: <Volume 1: (Vimal, 2023b): https://www.researchgate.net/publication/377964854> and <(Vimal, 2023b): https://www.academia.edu/121285641/>].https://5mp.academia.edu/RamLakhanPandeyVimal

Vimal, R. L. P. (2024a). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 2: Appendices).Vision ResearchInstitute: Living Vision and Consciousness Research, 16(5), 1-800. Available: <Volume2: (Vimal, 2024a): https://www.researchgate.net/publication/380850619>and (Vimal, 2024a): https://www.academia.edu/119946366>

Vimal, R. L. P. (2024b). Towards aHolistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monism andDvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 3:Discussions). Vision Research Institute: Living Vision and ConsciousnessResearch, 16(6), 1-453. Available<Volume3: (Vimal, 2024b): https://www.academia.edu/122272500/ and(Vimal, 2024b): https://www.researchgate.net/publication/382457706 >. Note: All volumes (Vimal, 2023b,2024a,2024b,2025a,2025b)adopt a non-sectarian approach to bridge the two seemingly opposite majorsects: spirituality and science. <Volume 3.1: (Vimal, 2024b.Volume 3.1, Sections 1-77): https://www.academia.edu/122272500/ and (Vimal, 2024b.Volume 3.1,Sections 1-77): https://www.researchgate.net/publication/382457706 > ]. <Volume 3.2:(Vimal, 2024b.Volume 3.2,Sections 78-89): https://www.academia.edu/122272500/ and (Vimal, 2024b.Volume 3.2): https://www.researchgate.net/publication/382457706 > ]. <Volume 3.3:(Vimal, 2024b.Volume 3.3, Sections 90-): https://www.academia.edu/ and (Vimal, 2024b.Volume 3.3): https://www.researchgate.net/publication/> ]

Vimal, R. L. P. (2025a). Towardsa Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monismand Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 4:Challenges and Resolutions).Vision Research Institute: Living Visionand Consciousness Research, 17(1), 1-560. (Vimal, 2025a).Avialable : <https://groups.google.com/g/sboc-forum/c/847hqhHLdQg/m/uySeZHFLAgAJ>.

Vimal, R. L. P. (2025b). Towardsa Holistic Paradigm: Inseparable-Complementary-Reflective Dual-Aspect Monismand Dvi-Pakṣādvaita Vedānta can bridge Science and Spirituality (Volume 5:Jñāna Yoga and Cosmology). Vision ResearchInstitute: Living Vision and Consciousness Research, 17(7), 1-510. (Vimal, 2025b).Avialable : <https://groups.google.com/g/sboc-forum/c/TG8kVmRF8Vs/m/l2s8_gc2DwAJ>

Vyāsa/Bādarāyaṇa. (400 BCE-200CE/400-450 CE). Brahma Sūtras. Foundation text of Vedānta philosophy.

[i]8 (4.2.8). Heptagonal Cyclic Cosmology(HCC)

From Neutral Nirguṇa Brahman to ManifestedReality: 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 preBB_QVF withpotentiality of quantum fluctuations (QFs)> →

S2 (SB): <manifested DA_QF_SB ~ PreBB_QVF_QF withreal manifested QF that led to BB> →

S3 (SB): BB →

S4 (SB): DA_SB~DA_UF (part of Lambda-CDM) →

S5 (SB):BF/HD/TD/BR/BC/MP (Big Freeze, HeatDeath, Thermal Death, Big Rip, Big Crunch,Mahāpralaya)    →

S6 (SB):      <manifested Post_BF/HD/TD/BR/BC/MP_DA_QF_SB with realmanifested QF>      →

S7 (NB) :     <neutral Post_BF/HD/TD/BR/BC/MP_QVF withpotentiality of quantum fluctuations (QFs)> →

S1 (NB) :    <Neutral NB ~neutral preBB_QVF with potentiality of quantum fluctuations (QFs)> tocomplete one cycle

[iv]Daharākāśa (दहराकाश) is a Sanskrit term thatcombines "dahara" (small, subtle, or inner) and "ākāśa"(space, ether, or expanse). It is often translated as "thesubtle space within the heart" or "the innerether."

Philosophical and ScripturalContext

- In Vedānta and Upaniṣadic teachings, Daharākāśa refers to the subtle space within the heart (hṛdaya), where the ultimate reality (Brahman) is realized.
- The Chāndogya Upaniṣad (8.1.1-3) discusses it, describing an infinitely vast yet subtle space inside the heart that contains everything—the entire cosmos, knowledge, and ultimate truth.
- It is sometimes equated with Consciousness (Caitanya) or Brahman, indicating that the vastness of the external universe is also present in the microcosm within the heart.

Interpretation in DPV~ICRDAM

In the DPV~ICRDAM framework, Daharākāśa isinterpreted in a dual way:

1.     Daharākāśa_NB(NB level) – The subtle space associated with Nirguṇa Brahman(NB), linked to the Pre-Big-Bang Quantum Vacuum Field(preBB_QVF) and experienced in nirvikalpa samādhi.

2.     Daharākāśa_SB(SB level) – The subtle space associated with Saguṇa Brahman(SB), encompassing all manifested dual-aspect entities,including physical and subtle realms, and experienced in vijñānasamādhi.

Thus, Daharākāśa serves as a conceptual bridge between subjectiveexperience [local] and the fundamental reality [global] in both spiritual andscientific paradigms.

[v] The 8 necessary conditions of the self

ADS_NPB: cortical and subcortical midline structures (CSMS)

Intelligence_NPB: Lateral prefrontalcortex (LPFC), PFC, PosteriorParietal Cortex (PPC), Cerebello-parietalcomponent (CPC)

Consciousness (CSEs)_NPB: V8-NNfor color-related CSEs; V5-NN for motion-related CSEs,

Ātman_DAS ~ ADS_DAS ÄIntelligence_DAS Ä CSE_DAS [Ä:interaction symbol)

Ātman_NPB: CSMS + <LPFC+PPC+CPC> + <posterior corticalhot zone + sensory area (V8, V5, etc) + GWN + DMN>

[viii] 14 problems of dualism and Sāṃkhya

If mind and matter are on equalfootings but interact then it is interactive substance dualism (ISD). The ISDis somewhat similar, in the sense of two independent fundamental entities, toeastern Sāṃkhya’s Puruṣa-Prakṛti system, where Puruṣa (cosmicconsciousness, experiencer, witness) ‘shines’ on Prakṛti (gross physical, astral and causal bodies)[viii]to create our universe. Mind and matter are separable in interactive substancedualism. Here, there is clear cut duality both substance-wise andproperty-wise. There are 14 problems in Sāṃkhya as follows.

1. Non-interactive dualism and Nirguṇa Brahman: Sāṅkhya emphasizesthe distinction between Puruṣa (consciousness) and Prakṛti (material nature) asfundamental ultimate primal entities, but both have attributes, so they must beparts of cosmic Saguṇa Brahmanl they cannot be Nirguṇa Brahman (NB). Since SBmanifests from and returns to NB, they cannot be fundamental ultimate primalentities. Thus, Sāṅkhya is incomplete.This one of the 14 problems of Sāṅkhya.

2. Association ormind-brain interaction problem

3. Problem of mentalcausation in ISD or Puruṣa-causationin Sāṅkhya, the violation of the lawof energy conservation and the problem of causal closure

4. ‘Zombie’problem

5. ‘Ghost’ problem

6. Neurophysiologicalmany-one/many relation problem

7. Causal pairingproblem

8. Developmentalproblem

9. Legal Problem

10. Parsimony problem

11. Derivationproblem: How can 18 elementary particles be derived from 5 Tanmātras of astralbodies of Prakṛti of Sāṅkhya?

12. Prakṛti and Puruṣa of Sāṅkhya lack inherent existence, i.e.,they have attributes so they parts of Saguṇa Brahman (SB), which manifest fromand return to neutral Nirguṇa Brahman (NB)

13. Category mistakeproblem in interactive substance dualism and problem of non-interaction in Sāṅkhya

14. Explanatory gapproblem: There is an explanatory gapproblem of how astral/causal bodies (if they really exist!) operate inintention, attention, memory encoding and recall and reporting (random numberRN) in OBE state, i.e., in the proposed real-time-OBE-experiment (Vimal, 2021c).

[ix] Puruṣa (consciousness) is completelypassive and merely witnesses Pradhāna's transformations. It is characterized asDrista/Sākshī/Witness, remaining inactive and non-interactive. There arecountless individual (vyasthi) inactive Purushas that do nothing. Therefore, atthe ultimate level of existence, ancient Sāṅkhya is completely rejected. IfPurusha were permitted to provide any information (such as Śabda) to Prakriti, Sāṅkhyawould cease to exist; it would then be considered neo-Sāṅkhya that includes (i) cosmic (samasthi) Purusha and (ii)dual-aspect, inseparable and complementary Sāṅkhya in which Purusha is thesubjective (s)-aspect and Prakriti is the inseparable and complementarynon-subjective (ns) aspect of Saguṇa Brahman (SB), which manifests from andreturns to Nirguṇa Brahman (NB). This is inspired by DPV~ICRDAM withinseparable and complementary s and ns aspects of a state of an entity.

Sāṅkhyaoffers valuable insights for yoga practice, yet it has faced rejection from Vedāntabecause of certain inherent issues. The ongoing debate between Sāṅkhya andVedānta highlights the need for a fresh perspective. We propose Neo-Sāṅkhya toeffectively tackle these challenges, drawing inspiration from the concept ofNeo-Vedānta as articulated by Swami Vivekānanda and others (Fort, 1998). Byembracing this new approach, we can foster a more integrated understanding ofthese philosophical traditions.

Fort, A. (1998). Jīvanmuktiin Transformation: Embodied Liberation in Advaita and Neo-Vedanta. SUNYPress

We can develop Neo-Sāṅkhya to save Sāṅkhya from the attack of Vedānta (see Ch.2 ofBrahma Sutras in (Swami Sivananda,2002), which can addresstheir criticisms.

Neo_Vedantawas coined by Swami Vivekananda, Aurobindo, and colleagues because Sri Ramakrishnafound that after Nirvikalpa samadhi, there is dual-aspect based ViJñānasamadhi; details are given in (Maharaj, 2017).

1.Neo-Sāṅkhya and DPV~ICRDAM Integration

Your proposed reformulation addresses these philosophicaldeficiencies by introducing two significant modifications:

1. Cosmic (Samashti) Purusha:Replacing the notion of innumerable individual consciousnesses with a unifiedcosmic consciousness that can provide direction

2. Dual-Aspect Model: ConceptualizingPurusha and Prakriti not as separate entities but as inseparable andcomplementary aspects of Saguṇa Brahman:

o Purusha as the subjective (s) aspect

o Prakriti as the non-subjective (ns) aspect

This formulation aligns with the DPV~ICRDAM framework byestablishing a non-dualistic relationship between consciousness and materialitywhile maintaining their distinct functional characteristics. The Neo-Sāṅkhyawould then be monisitic framework, consistent with Vedanta.

2. Philosophical Implications

Thisreconceptualization effectively transforms Sāṅkhya into a system compatiblewith Vedāntic insights, addressing its primary deficiencies:

1.    Itresolves the interaction problem by eliminating absolute separation

2.    Itaccounts for intelligent design in cosmic evolution

3.    Itprovides a metaphysical foundation for the transition between unmanifest (NB)and manifest (SB) reality

Theintroduction of information transfer (Śabda) from Purusha to Prakritifundamentally alters the classical Sāṅkhya framework, creating a more coherentexplanation for the emergence of ordered complexity while maintaining theessential insights regarding the distinction between consciousness andmateriality.

As per SwamiYogeshwaranand Paramhansa (SYP) (Shabda Vigyana - the “Science of Vital Sounds”), due to the close proximity ofPurusha/ CC/consciousness, two forces always remain produced in Prakriti -First Shabda which provides knowledge to Prakriti for the creation andsustenance of the universe. Second Prana, which provides dynamic motion to thePrakriti. The universe unfolds from Moola Prakriti as regulated by Shabda andPrana. as starting from the subtlest Mool Prakriti and terminating at PanchBhuttas with intermediate layers of nonphysical Tanmataras and othernonphysical entities. In this whole game of creation, Purusha/ CC remainsunchanged, non-participating but no creation is possible without Purusha sinceShabda and Pranas are produced in Moola Prakriti due to Purusha/ CC only.

In other words, according to SYP (Shabda Vigyana - the"Science of Vital Sounds"), the close proximity of Purusha(consciousness) results in the continuous production of two forces in Prakriti.The first is Shabda, which imparts knowledge to Prakriti for the creation andsustenance of the universe. The second is Prana, which provides dynamic motionto Prakriti. The universe unfolds from Moola Prakriti, guided by Shabda andPrana, beginning with the subtlest Moola Prakriti and culminating with the fiveelements (Panch Bhuttas), while also including intermediate layers ofnon-physical Tanmataras and other non-physical entities. Throughout this entireprocess of creation, Purusha remains unchanged and non-participating; however,no creation is possible without Purusha, as Shabda and Prana emerge in MoolaPrakriti solely due to the influence of Purusha.

Ph: +1 978 954 7522; eFAX: +1 440 388 7907

Ram Lakhan Pandey Vimal

<rlpvimal@yahoo.co.in>

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Aug 24, 2025, 8:03:02 PMAug 24

to Scientific Basis of Consciousness Forum

DearAll,

Inthis post, we provide the abstract and conclusions of interpretations ofBrahma/Vedānta Sūtras 2.3.41-42 (BVS256-257), their challenges, and proposedresolutions: please see pages 245-281of

<https://drive.google.com/file/d/1ESiGAfe19QX94hwKSem2ryTeucg3gLAf/view?usp=drive_link>.

Weappreciate your feedback and constructive challenges.

Oneof the colleagues wants me to define constructive comments. Here it is: Somecolleagues unfairly criticize DPV~ICRDAM based on their own favorite metaphysicalframeworks. Unfortunately, each metaphysical foundation has its own postulates,and constructive comments for us will arise only from an examination ofDPV~ICRDAM's perspective. For example, see the challenges of the DPV~ICRDAMframework in §42-43 of Volume 4.2 of (Vimal, 2025a), pages 338-359: <https://drive.google.com/file/d/1Q8CxU1vvJOaFuDfhZgD1D6RHeAv0lyeL/view?usp=drive_link>. Such challenges arevaluable because they can sharpen the DPV~ICRDAM.

Destructivecriticisms are a waste of everybody's time and are useless for our goal of thepostings/emails.

Fordiscussion on dual-aspect state (DAS) and DAS-DAS interactions, see §4 ofVolume 4.1 of (Vimal, 2025a), pages 283-350:

<https://drive.google.com/file/d/1KlIXBXfhljAR_UJMEoZbSEbDP8VZn0ti/view?usp=drive_link>.

Allframeworks indeed have challenges. The challenges of DPV~ICRDAM, to someextent, are addressed in Volumes 4.1 and 4.2 of (Vimal, 2025a).

Pleaseprovide your comments in a publishable format. If they are not, I will need toparaphrase them. Avoid including any irrelevant personal remarks. Ensure yourcomments are new and not repetitive by checking Volumes 4.1 and 4.2 of (Vimal,2025a). Comments should be concise, clear, and justified.

Overarching Abstract: Resolving the Agency Paradox throughMulti-Traditional Synthesis and Contemporary Scientific Integration

Thiscomprehensive investigation examines Brahma Sūtras 2.3.41-42 (BS257-258) -"Parāt tu tat śruteḥ" and "Kṛtaprayatnāpekṣas tuvihitapratiṣiddhā vaiyarthyādibhyaḥ" - through an unprecedented synthesisof eight major philosophical traditions spanning three millennia ofcontemplative and analytical inquiry. The analysis encompasses interpretationsby Bādarāyaṇa's foundational Vedānta (Bādarāyaṇa/Vyāsa, 400BCE-200CE),Śaṅkarācārya's Advaita (Śaṅkarācārya, 788-820), Rāmānujācārya's Viśiṣṭādvaita(Rāmānujācārya, 1017-1137), Śivānanda's integrative approach (Śivānanda,1887-1963), Caitanya Mahāprabhu's Gauḍīya Vedānta (Caitanya Mahāprabhu,1486-1534; Prabhupāda, 1972), Kapila's Sāṅkhya (Kapila, 700-501 BCE), Buddha'sMiddle Way (Siddhārtha Gautama, 563-483 BCE), and the revolutionary DPV~ICRDAMframework (Vimal, 2023, 2024a, 2024b, 2025a, 2025b). These sūtras address thefundamental agency paradox: how individual souls can be genuine moral agentswhile operating under divine superintendence. Through systematic analysis oftraditional interpretations, identification of specific philosophicalchallenges, and comprehensive resolution strategies, this study demonstratesthat the DPV~ICRDAM framework - integrating spirituality-based Dvi-PakṣādvaitaVedānta with science-based Inseparable-Complementary-Reflective Dual-AspectMonism - provides revolutionary solutions to millennia-old philosophicalproblems while generating new research directions for consciousness studies,cosmology, and ethics. The investigation reveals that apparent contradictionsbetween individual agency and cosmic determinism dissolve when understoodthrough dual-aspect ontology, where Active Dynamic Selves (ADS) emerge from andreturn to neutral Nirguṇa Brahman (NB) ~ Pre-Big Bang Quantum Vacuum Field(preBB_QVF) through natural information integration processes within themanifested dual-aspect Saguṇa Brahman (SB) ~ Dual-Aspect PsychophysicalUniverse (DA_PPU). This synthesis preserves essential insights from alltraditions while providing empirically testable hypotheses about consciousness,agency, liberation, and ultimate reality, establishing a new paradigm forintegrated philosophical and scientific inquiry into the deepest questions ofhuman existence.

Overarching Conclusion: Revolutionary Synthesis ofAncient Wisdom and Contemporary Science through Brahma Sūtra 2.3.41-42 Analysis

Thecomprehensive examination of Brahma Sūtras 2.3.41-42 through eight majorphilosophical traditions demonstrates a revolutionary paradigm shift inunderstanding individual agency, divine superintendence, and ultimate realitythrough the Dvi-Pakṣādvaita Vedānta (DPV) and Inseparable-Complementary-ReflectiveDual-Aspect Monism (ICRDAM) framework. This transformative analysis revealshow apparent contradictions between traditional commentaries and contemporaryscientific understanding dissolve when approached through dual-aspect realityprinciples (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). The following key tenetssummarize this groundbreaking synthesis:

1. Revolutionary Resolution of the Agency Paradox

Thefundamental challenge of reconciling individual moral responsibility withdivine causation is resolved through the DPV~ICRDAM framework's dual-aspectmethodology (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). Active Dynamic Selves(ADS) operate as genuine agents within the subjective (s) aspect whilefollowing natural laws within the non-subjective (ns) aspect, eliminating thetraditional dichotomy between free will and determinism that has puzzledphilosophers for millennia.

2. Multi-Traditional Synthesis Through Complementary Integration

Theapparent contradictions between Śaṅkarācārya's transcendent illusionism,Rāmānujācārya's qualified realism, Śivānanda's practical synthesis, Caitanya'sdevotional personalism, Kapila's consciousness-matter dualism, and Buddha'sinterdependent causation are harmonized within the DPV~ICRDAM framework ascomplementary perspectives on dual-aspect reality (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). Each commentarialtradition captures essential dimensions of the agency phenomenon withoutnegating the validity of alternative approaches.

3. Ontological Equivalence through Quantum Field Integration

Theancient concept of divine agency is reconceptualized as manifestation fromNirguṇa Brahman (NB) equivalent to the Pre-Big Bang Quantum Vacuum Field(NB~preBB_QVF) through cosmic evolution and quantum field dynamics (Vimal,2025a). This establishes genuine dialogue between Vedantic philosophy andcontemporary physics by demonstrating that individual agency emerges throughnatural information integration processes rather than supernaturalintervention.

4. Scientific Validation of Contemplative Insights

Theframework establishes that traditional Vedantic insights about consciousness,agency, and liberation, when properly interpreted through contemporaryscientific knowledge, offer profound contributions to understanding thefundamental nature of reality (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). Ancient spiritualconcepts are validated and enhanced through scientific discourse rather thanbeing replaced or diminished by it.

5. Dual-Aspect State Structure and Information Integration

Inthe DPV~ICRDAM framework, individual agency operates through Dual-Aspect States(DAS) where Conscious Subjective Experience (CSE) correlates withNeural-Physical Basis (NPB) through Effective Integrated Information (EII)mechanisms (Vimal, 2022). This conceptualizationprovides measurable parameters for understanding consciousness and agency whilepreserving their irreducible qualitative dimensions.

6. Resolution of Classical Philosophical Challenges

Theanalysis demonstrates that centuries-old philosophical challenges regardingfree will versus determinism, individual responsibility versus divine sovereignty,and material causation versus mental causation dissolve when approached throughdual-aspect methodology (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). Traditional debates arereframed as complementary aspects of unified reality rather than mutuallyexclusive positions requiring resolution through elimination.

7. Karmic Conditioning and Information Conservation

Thetraditional concept of karmic conditioning is reconceptualized throughinformation conservation principles, where past actions create informationpatterns (ADS_IIP - Active Dynamic Self Integrated Information Patterns) thatinfluence but do not determine future choices (Vimal, 2022, 2023b,2024a,2024b,2025a, 2025b,2025v17). This preserves moralresponsibility while explaining apparent inequalities and providing naturalmechanisms for ethical consequences without requiring supernatural judgmentsystems.

8. Liberation Mechanics and Identity Transformation

Theachievement of mokṣa (liberation) is understood as optimal informationintegration that enables either complete merger with NB (loss of individualidentity) or continued evolution as highly integrated conscious systems(preservation of refined identity) based on ethical development andconsciousness evolution (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). This resolvestraditional debates about the nature of liberation while providing practicalguidance for spiritual development.

9. Empirical Testability and Research Applications

Theframework generates specific testable hypotheses about consciousnesscorrelates, information integration measures, and post-mortem consciousnesscontinuity that can be investigated through contemporary neuroscience, quantumbiology, and consciousness research methodologies (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). Ancient philosophicalquestions become empirically tractable research programs rather than purelyspeculative enterprises.

10. Cross-Cultural Universal Principles

Thesuccess of integrating diverse philosophical traditions - including HinduVedānta, Buddhist Middle Way, and contemporary scientific materialism -demonstrates that the DPV~ICRDAM framework captures universal principles ofconsciousness and reality that transcend specific cultural and historicalcontexts (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). This suggests broadapplicability across different wisdom traditions and scientific disciplines.

11. Ethical Foundation for Democratic Values

Theframework provides natural foundations for ethical behavior throughunderstanding how actions affect information integration and consciousevolution, supporting democratic legal principles and universal human rightswithout requiring specific religious beliefs (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). Traditional concepts ofdharma and karma translate into scientifically-grounded ethics suitable forpluralistic societies.

12. Methodological Innovation for Integrated Inquiry

Theanalysis establishes a replicable methodology for bridging spirituality andscience that can be applied to numerous other philosophical and practicalproblems requiring integration of contemplative insights with empiricalresearch (Vimal, 2022, 2023b,2024a,2024b,2025a, 2025b,2025v17). This creates newpossibilities for interdisciplinary collaboration between philosophers,scientists, and contemplative practitioners.

13. Resolution of Contemporary Scientific Challenges

Thedual-aspect framework addresses current challenges in consciousness studies,including the hard problem of consciousness, the measurement problem in quantummechanics, and the emergence of complexity from simple systems (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). Ancient insights provideconceptual resources for contemporary scientific problems while being validatedand refined through empirical investigation.

14. Preservation of Transformative Spiritual Dimensions

Thesynthesis maintains the transformative and soteriological aspects oftraditional spiritual teachings while enabling their integration withcontemporary scientific understanding (Vimal, 2025a,b). Spiritual practicesretain their efficacy for consciousness transformation while being understoodthrough natural rather than supernatural mechanisms.

15. Future Research Trajectories and Technological Applications

Theframework opens new avenues for consciousness research, artificial intelligencedevelopment, and technologies for measuring and modifying consciousness states (Vimal,2023b,2024a,2024b,2025a, 2025b,2025v17). Traditionalcontemplative maps of consciousness provide guidance for developing consciousness-enhancingtechnologies while scientific methods validate and refine contemplative claims.

16. Revolutionary Advancement in Human Understanding

Thiscomprehensive analysis represents a revolutionary advancement in bridgingancient wisdom with contemporary knowledge, demonstrating that traditionalphilosophical insights maintain profound relevance for addressing currentchallenges in consciousness studies, ethics, cosmology, and human development(Vimal, 2023b). The integration transcends both uncritical traditionalism andreductive scientism by creating genuinely novel synthesis.

17. Global Implications for Education and Practice

Thesuccessful integration of diverse wisdom traditions with contemporary sciencesuggests new models for education that honor both contemplative insights andempirical investigation (Vimal, 2023b, 2025a). This has implications fordeveloping curricula that prepare students to navigate increasingly complexglobal challenges requiring both analytical rigor and contemplative wisdom.

18. Paradigmatic Shift in Consciousness Studies

Theanalysis establishes a new paradigm for consciousness studies that treatssubjective experience and objective neural correlates as equally fundamentalaspects of reality rather than reducing one to the other (Vimal, 2023b). Thisparadigm shift has profound implications for neuroscience, psychology,philosophy of mind, and contemplative practice.

19. Validation of Integrative Methodology

Thesuccess of the DPV~ICRDAM approach in resolving classical challenges whileaddressing contemporary problems validates the broader methodology of seekingequivalences between spiritual and scientific frameworks (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). This suggests promisingdirections for continued research at the intersection of contemplative andscientific traditions.

20. Foundation for Unified Field Theory of Consciousness

Theframework provides conceptual foundations for developing a unified field theorythat encompasses consciousness and matter as complementary aspects offundamental reality (Vimal, 2023b). This theoretical development couldrevolutionize both physics and consciousness studies by providing mathematicalformulations for dual-aspect dynamics and information integration processes.

21. Ultimate Synthesis and Future Vision

Thiscomprehensive investigation of Brahma Sūtras 2.3.41-42 demonstrates that thedeepest questions about agency, consciousness, and ultimate reality requireintegration of contemplative wisdom and scientific inquiry rather than theirseparation or competition (Vimal, 2023b,2024a,2024b,2025a, 2025b,2025v17). The DPV~ICRDAM frameworkestablishes foundations for continued development of this integration,promising continued advancement in understanding the fundamental nature ofexistence and consciousness. Future investigations utilizing this methodologywill likely illuminate additional aspects of the consciousness-realityrelationship, potentially revolutionizing both spiritual practice andscientific inquiry while addressing practical challenges facing humanity in the21st century and beyond.

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.7 Captain Parker Arms, Unit 12, Lexington, MA 02421-7016.
Ph: +1 978 954 7522; eFAX: +1 440 388 7907
rlpv...@yahoo.co.in Vision Research Institute, Inchttps://www.researchgate.net/profile/Ram_Lakhan_Pandey_Vimal https://5mp.academia.edu/RamLakhanPandeyVimal https://philpeople.org/profiles/ram-lakhan-pandey-vimalhttps://www.apfi.us/scientific-councilResearched at the University of Chicago and Harvard Medical Schools

Ram Lakhan Pandey Vimal

<rlpvimal@yahoo.co.in>

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Hi Everyone,

We are now moving forward into the 10^th round of discussions.

We appreciate your feedback and constructive comments.

The 10th Round of Discussion: Non-Negotiable Foundations of Theistic Vedic Spiritual Metaphysics: Ontology, Soul, and Cosmic Law

Essential Features of Theistic Vedic Spirituality: From Primordial Reality to Karma and Rebirth

The Core Metaphysical Framework of the Theistic Vedic Tradition: Reality, Consciousness, and the Astral Realm

[Pūrvapakṣin-1: 27 August 2025, Paraphrased[i]]

Within the Vedic tradition, several foundational elements of theistic spiritual metaphysics—articulated across the Upaniṣads, Vedānta, Brahma Sūtras, Bhagavad Gītā, and Sāṃkhya—are regarded as indispensable. These include:

1. Primordial Reality: The ontological affirmation of a single, ultimate, and self-existent reality, referred to by various names such as Nirguṇa Brahman, Brahman, Cosmic Consciousness, Avyakta, or God. This primordial reality is endowed with divine will, infinite knowledge, and boundless power. From it emanates the physical universe, the subtle non-physical (astral) realms beyond the scope of present science, and the consciousness and mind of humans and other sentient beings.

2. Immortal Soul: The affirmation of an eternal, conscious soul (jīvātman) present in all living beings, from which consciousness manifests in embodied existence.

3. Astral Realms and Bodies: The recognition of a non-physical astral dimension at cosmic scales, along with corresponding astral bodies associated with humans and other forms of sentience.

4. Survival Beyond Death: The continuity of the conscious soul and astral body beyond the death of the physical body or brain, followed by migration into new physical forms—whether of the same or different species—through the process of rebirth.

5. Deities: The ontological reality of a multitude of divine beings—gods and goddesses—residing within the astral dimensions of nature.

6. Heavens and Hells: The existence of distinct regions within the astral realm, with some designated as heavens—domains of extraordinary happiness and comfort—and others as hells—domains of suffering and affliction.

7. Law of Karma: The universal operation of the law of karma, functioning across species and lifetimes. This law ensures the moral regulation of existence through a system of rewards and punishments, sustaining the long cycle of birth, death, and rebirth.

Taken together, these principles form the essential, non-negotiable foundation of theistic Vedic spirituality. They are integral to its philosophical and theological framework and cannot be subject to compromise.

[Siddhāntin: 27 August 2025]

1. Spirituality, theism, atheism, and DPV~ICRDAM

The above outline reflects the theistic versions of certain traditions, where a fully conscious Puruṣa (in Sāṃkhya) or Brahman (in CAV, GV ≡ ABAV, etc.)[ii] is equated with an omniscient (all-knowing), omnipresent (all-present, present everywhere), and omnipotent (all-powerful) OOO-God. Yet, there is no empirical evidence for such an assumption—since experiences in samādhi are better understood as Conscious Subjective Experiences (CSEs), each with a corresponding neuro-physical basis (NPB). This makes the theistic account inconsistent with the atheist religions of Buddhism and Jainism, which reject the notion of a permanent, conscious creator-God.

Philosophically, an immortal and fully conscious OOO-God is necessarily attribute-laden. Likewise, individual jīvātmans are attribute-laden. As such, they can only be understood as components or “parts” of the cosmic Saguna Brahman (SB). This is incompatible with the Advaita position, which upholds Nirguṇa Brahman (NB)—the attributeless, unmanifest, and eternal ground of reality; SB is ultimately mithyā (illusory, not truly immortal). From this perspective, SB arises from NB, and ultimately dissolves back into NB.

For further elaboration, see:

“Atheists and Spirituality: Rethinking the Boundaries between Religion and Spirituality”. This position also demonstrates that atheists can indeed be spiritualists.

A central ambiguity remains regarding the post–Big Bang (BB) phase transition from the NB-phase to the dual-aspect SB/Unified Field (UF) phase:

Did full consciousness arise immediately at the cosmic level, as the theistic account of spirituality assumes?
Or did consciousness remain merely potential, manifesting only after 13.8 billion years of evolutionary development, as science’s secular/atheistic accounts of spirituality propose?

The DPV ~ ICRDAM framework (Dvi-Pakṣādvaita Vedānta, spirituality-based, and Inseparable-Complementary-Reflective Dual-Aspect Monism, science-based) (Vimal, 2023b, 2024a, 2024b(3.1,3.2,3.3), 2025a(4.1,4.2, 4.3), 2025b, 2025v17, 2025v18) addresses both possibilities:

1. A top-down approach through dual-aspect cosmopsychism.

2. A bottom-up approach through dual-aspect panprotopsychism.

Thus, the tension between theism and atheism in spirituality can be reframed not as a contradiction, but as complementary models within a dual-aspect metaphysical framework.

2. Atheism and Spirituality: Reconciling Science, Philosophy, and Vedānta

1. Introduction

Atheism is often equated with materialism and a rejection of the sacred. Yet, an increasing number of thinkers argue that spirituality need not depend on belief in a theistic God. Instead, spirituality may emerge from a deep engagement with consciousness, meaning, and interconnectedness (Chalmers, 1996; Strawson, 2006). Within Vedānta, this distinction is echoed in the difference between Nirguṇa Brahman (NB)—the neutral, undifferentiated ground of being—and Saguṇa Brahman (SB), the manifested and attribute-laden divine.

2. Spirituality vs. Religion: A Comparative Lens

Dimension	Religion	Spirituality
Core orientation	Toward a transcendent deity or OOO-God (Omnipresent, Omniscient, Omnipotent).	Toward inner growth, consciousness, and unity with existence, often without invoking a deity.
Authority	Scriptures, clergy, and tradition.	Direct experience, personal reflection, and contemplative practice (James, 1902; Forman, 1999).
Practices	Rituals, prayer, sacraments.	Meditation, mindfulness, self-inquiry (such as the 127 steps of inquiry in Jñāna Yoga),[iii] and creative expression.
Belief system	Doctrinal—requires faith in dogma.	Experiential—values phenomenology of consciousness (Metzinger, 2009).
Community	Organized, institutional.	Often personal, but may form loose communities of practice.
Relation to God	Theistic, centered on worship of SB or OOO-God.	May be non-theistic; can embrace NB as non-personal ground or SB as pure consciousness field (Vimal, 2023b).

3. Atheist Spirituality: Beyond Theism

Philosophers of mind such as David Chalmers (1996) and Galen Strawson (2006) argue that consciousness cannot be reduced to mere physical processes. These views, echoed in panpsychism debates (Goff, 2019), suggest that mind-like qualities may be fundamental. In parallel, the DPV~ICDAM framework holds that all dual-aspect states (DAS) of all living and non-living entities include both a subjective (s-aspect, proto(conscious)) and non-subjective (ns-aspect, physical) dimension, inseparably and reflectively interdependently co-arising.

Thus, atheists who reject OOO-God can still pursue consciousness-spiritual experiences (CSEs), such as meditation, awe in nature, or immersion in art. Such experiences do not require theism, but they do open pathways to spiritual depth.

4. Reconciling Modern Thought and Vedānta

Western debates: Chalmers’ “hard problem” highlights the gap between physical explanation and subjective experience (Chalmers, 1996). Strawson (2006) insists that experience must be taken as fundamental.
Vedāntic view: NB is the undifferentiated foundation, while SB and cosmic self-expressions (CSEs) manifest as structured reality.
DPV~ICDAM synthesis: Consciousness and matter are not reducible to one another but are inseparable, complementary, and reflective. This aligns with non-theistic spirituality and modern non-reductive physicalism.

5. Conclusion

Spirituality is not owned by religion. One need not believe in OOO-God to be deeply spiritual. Atheists can ground their spirituality in consciousness, meaning, and interconnection, drawing from modern philosophy of mind and Vedānta alike. By embracing NB as a neutral, attributeless ground and seeing CSEs as reflections of the dual-aspect nature of reality, atheists can cultivate a spirituality that is authentic, experiential, and intellectually robust.

Thus, atheism and spirituality are not contradictions, but complements—two paths that converge in the reflective depth of consciousness itself.

3. Can Atheists Be Spiritual? Bridging Vedānta and Philosophy of Mind

1. Spirituality beyond Religion

Spirituality is often equated with religion, but the two are not identical. Religion generally involves institutionalized practices, dogmas, and devotion to a personal deity, often expressed through the OOO-God of classical theism: Omnipresent (all-present), Omniscient (all-knowing), and Omnipotent (all-powerful). Spirituality, by contrast, emphasizes direct lived experience of meaning, connectedness, and transcendence, whether or not a deity is acknowledged (King, 2008).

This distinction allows space for atheist spirituality: an orientation toward depth, value, and interconnectedness without belief in a creator-God. Atheists may reject OOO-God, yet still seek wonder, ethical clarity, or a sense of unity with nature and consciousness (Comte-Sponville, 2007).

2. Vedāntic Framework and Neutral Brahman

In Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary Dual-Aspect Monism (DPV~ICDAM), ultimate reality is structured as:

Nirguṇa Brahman (NB) → neutral, undifferentiated, beyond attributes.
Saguṇa Brahman (SB) → manifest, dual-aspect structure of subjective (s) and non-subjective (ns) dimensions.
Conscious Subjective Experiences (CSEs) emerge reflectively.[iv]^,[v]

From this lens, atheist spirituality can be seen as aligning with NB or the neutral ground of being, without invoking SB as a personal deity. A naturalist atheist may interpret NB: an informational reservoir or ground-of-possibility comparable to Chalmers’ “naturalistic dualism” (Chalmers, 1996) or Strawson’s “real materialism” (Strawson, 2006).

3. Comparative Table: Religion vs Spirituality

Dimension	Religion (OOO-God, SB)	Spirituality (NB, NPB, Non-theistic)
Ultimate Reality	Personal God (OOO-God: omnipresent, omniscient, omnipotent)	Neutral Nirguna Brahman / ground of being / consciousness field
Authority	Scriptures, clergy, tradition	Direct experience, reflection, science, philosophy
Community	Collective rituals, institutions	Individual exploration, flexible communities
Goal	Salvation, liberation, union with God	Self-realization, depth, meaning, awe
Atheist Access	Typically excluded (no God belief)	Fully included (focus on values, consciousness, unity)

4. Integration with Modern Philosophy of Mind

Contemporary debates echo Vedāntic distinctions:

Chalmers (1995, 1996): “hard problem” of consciousness points to irreducible subjective aspects (aligning with s-aspect).
Strawson (2006): panpsychist materialism suggests consciousness as intrinsic to matter (akin to inseparable dual-aspect states in DPV~ICDAM).
Goff (2019): panpsychism reframes atheistic naturalism by grounding spirituality in consciousness itself.

Thus, modern philosophy converges with Vedānta in affirming that reality is not exhausted by physical description alone. Spirituality, whether theistic or atheistic, can be rooted in the irreducible presence of consciousness and value.

5. Conclusion

Yes—atheists can be spiritualists. By distinguishing religion from spirituality, we see that spirituality is not the monopoly of the OOO-God traditions. It flourishes wherever individuals seek meaning, awe, and inner transformation.

In Vedānta, this may take the form of attunement to NB or NPB, beyond personalized divinity.
In philosophy of mind, it may be expressed in panpsychism, neutral monism, or naturalistic dualism.
Bridging spirituality and science with or without OOO-God is a valid project.

Atheist spirituality, then, is not a contradiction but a testament to the depth of human consciousness—a recognition that the reflective interface between subjective and non-subjective aspects can generate profound experiences of unity, awe, and compassion without reliance on institutional religion.

4. Atheists and Spirituality: Reconciling Non-Belief with Transcendence

1. Introduction

The assumption that spirituality is bound to theism is widespread but misleading. Spirituality, unlike institutional religion, need not presuppose belief in a personal God. Instead, it can be understood as an orientation toward ultimate meaning, transcendence, or depth of experience (Forman, 2004). This raises the question: Can atheists be spiritual? The answer, we argue, is a resounding yes. Drawing on Vedāntic insights—particularly the Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary Dual-Aspect Monism (DPV~ICDAM) framework—and modern philosophy of mind, we show that spirituality can be disentangled from theism without losing its transformative essence.

2. Spirituality vs. Religion

Dimension	Religion	Spirituality
Core orientation	Belief in and worship of a personal God or gods	Direct experiential search for truth, meaning, or transcendence
Authority	Institutional texts, doctrines, clergy	Inner experience, reflection, practices (e.g., meditation, compassion)
Framework	Ritual, moral codes, dogma	Consciousness, values, interconnectedness
Theistic requirement	Often presupposes God (OOO-God: omnipresent, omniscient, omnipotent)	Can be theistic, non-theistic, or atheistic
Universality	Confined to specific traditions	Accessible to atheists, agnostics, theists alike

Thus, while religion often pivots around OOO-God (the all-present, all-knowing, all-powerful deity), spirituality can also thrive within a non-theistic orientation, focused instead on consciousness, ethics, and lived experience.

3. DPV~ICDAM and the Neutral Ground of Spirituality

In DPV~ICDAM, reality is expressed as dual-aspect states (DASs) of entities—each consisting of a subjective (s) aspect and a non-subjective (ns) aspect, which are inseparable and complementary (Vimal, 2023b). From this perspective:

Nirguṇa Brahman (NB) = neutral, unmanifest, undifferentiated ground.
Saguṇa Brahman (SB) = manifested, dual-aspect structured reality.
Conscious Subjective Experiences (CSEs) = first-person (s-aspect) reflections of physical and informational structures (ns-aspect).

Atheists can meaningfully engage with NB and CSEs without commitment to SB-as-God. In other words, spirituality here refers to exploring the reflective unity of subjectivity and physicality, not necessarily to worship.

4. Modern Philosophy of Mind and Consciousness Studies

This Vedāntic account aligns with several live debates in philosophy of mind:

1. Chalmers’ “hard problem of consciousness” points to the explanatory gap between neural processes and subjective experience (Chalmers, 1996). DPV~ICDAM resolves this by positing co-reflection between s- and ns-aspects.

2. Strawson’s real materialism defends panpsychism: consciousness is an intrinsic feature of matter (Strawson, 2006). DPV~ICDAM refines this: every DAS has inseparable protoC (s) and physical (ns) aspects.

3. Contemporary panpsychism debates (Goff, 2019) resonate with the DPV view that consciousness is neither reducible to physics nor ontologically separate from it. Instead, it is inseparably complementary to physical reality.

Thus, atheist spirituality finds support in modern analytic philosophy, which increasingly acknowledges that consciousness may be fundamental.

5. Conclusion: The Spiritual Atheist

Atheists need not deny spirituality; they can reinterpret it beyond theistic boundaries. In DPV~ICDAM, spirituality means recognizing the reflective interplay of consciousness and cosmos. One may reject the OOO-God yet embrace:

NB as the unmanifest depth of being,
SB as the manifested cosmos,
CSEs as windows into the unity of subjective and objective,

This makes spirituality not the exclusive property of religion but a universal pursuit of meaning. Atheist spirituality, therefore, is not an oxymoron—it is a legitimate, profound path toward transcendence.

5. Beyond Religion: Atheist Spirituality through Vedānta and the Philosophy of Mind

Spiritual but not Theistic: Reconciling Atheism, Consciousness Studies, and Vedāntic Insights

Omnipresence without God: Atheist Pathways to Spirituality in Light of Consciousness Studies and Vedānta

1. Introduction

Many people identify as atheists yet still seek profound meaning, depth, and connection—often described as “spirituality.” This raises an important question: can spirituality exist without belief in a theistic God? Traditional spirituality often rests on the concept of a personal, omnipotent, omniscient, and omnipresent deity. Atheists, however, reject this framework, which seems to leave spirituality unavailable to them. In this article, we argue that spirituality without God is both possible and meaningful. Drawing from modern philosophy of mind and our framework, Dvi-Pakṣādvaita Vedānta ~ Inseparable-Complementary Dual-Aspect Monism (DPV~ICDAM), we show how atheists can access spirituality through consciousness, cosmic subjective experiences (CSEs), and the Neural-physical Basis (NPB), without invoking divine agency.

2. Spirituality without God

Theistic traditions often define spirituality in terms of God’s qualities—omniscience, omnipotence, and omnipresence (the OOO triad). Yet, spirituality may instead be understood as openness to depth, wonder, and meaning in consciousness itself, without needing divine intervention. Contemporary atheists often describe awe in nature, self-reflection, compassion, and transcendence as spiritual, even while denying a deity (Cole-Turner, 2022).

In Vedāntic terms, Nirguṇa Brahman (NB) represents a neutral, unmanifested reality—neither attributeless nor attribute-laden. From NB emerges Saguṇa Brahman (SB), the manifested dual-aspect reality with inseparable subjective (s) and non-subjective (ns) aspects (Vimal, 2023b). Spirituality, then, can be seen as aligning with NB–SB dual-realm dynamics rather than with a personal God. This allows atheists to affirm spirituality as connection with existence, consciousness, and depth without invoking theistic belief.

3. Consciousness (Conscious Subjective Experience: CSE)

The philosophy of mind debates consciousness as one of the hardest problems in science (Chalmers, 1995). Physicalism struggles to explain first-person subjective experience, while panpsychism argues that consciousness is fundamental (Strawson, 2006). The DPV~ICDAM framework bridges these debates: reality is dual-aspect, with inseparable subjective (s) and non-subjective (ns) aspects that reflect each other immediately and faithfully (Vimal, 2023b).

Spirituality here emerges not from dogma but from CSEs—conscious subjective experiences such as awe, bliss, or self-transcendence. These states reveal deeper layers of the self (jīvātman) in reflective union with SB, grounded in NB. Atheists can embrace these experiences as real phenomena of consciousness, without invoking divine origin.

4. Neutral Nriguna Brahman (NB)~PreBB_QVF: A Ground for Atheist Spirituality

A central concept in DPV~ICDAM is the NB~PreBB_QVF—a foundational, neutral reality from which dual-aspect states emerge. Unlike God, NB~PreBB_QVF is not an agent or creator; it is a neutral field of potentiality, comparable to informational structures or proto-patterns underlying existence (Vimal, 2023b). For atheists, NB~PreBB_QVF offers a grounding for spirituality: it explains why consciousness, meaning, and depth arise naturally without invoking a deity.

NB~PreBB_QVF thus preserves spirituality’s richness—mystery, interconnectedness, transcendence—while avoiding the metaphysical commitments of theism. It bridges atheism with Vedāntic insights and modern philosophy of mind.

4. Reconciling Atheism, Vedānta, and Philosophy of Mind

Atheist spirituality can be framed as:

1. Experiential: Rooted in consciousness (CSEs) rather than divine worship.

2. Ontological: Grounded in NB–SB dual-realm dynamics and the NB~PreBB_QVF (that bridges spirituality and science), not a personal God.

3. Philosophical: Consistent with non-reductive theories of mind, panpsychism, and reflective dual-aspect monism.

4. Ethical: Expressed in compassion, wonder, and self-transcendence without religious dogma.

This reconciliation suggests that spirituality is not exclusively religious but is instead a mode of being-in-consciousness, open equally to atheists and theists in a complementary manner.

5. Conclusion

Spirituality without God is not only possible but philosophically robust. Within the DPV~ICDAM framework, spirituality is a reflection of consciousness (CSEs) through two bridging spirituality and science equivalences: (1) neutral NB~PreBB_QVF and (2) DA_SB~DA_PPU (dual-aspect psychophysical universe) and the Heptagonal Cyclic Cosmology (HCC) (Vimal, 2025b.§4.2.8),[vi] rather than divine agency. This approach harmonizes atheism, Vedāntic metaphysics, and philosophy of mind debates, offering a path of meaning, depth, and transcendence free from theistic commitments. For atheists, spirituality need not be denied; instead, it can be reclaimed as an exploration of consciousness and existence itself.

References

Chalmers, D. (1995). Facing up to the problem of consciousness. Journal of Consciousness Studies, 2(3), 200–219.

Chalmers, D. J. (1996). The Conscious Mind: In Search of a Fundamental Theory. Oxford University Press.

Cole-Turner, R. (2022). Atheism, science, and spirituality: Making sense without God. Routledge.

Forman, R. K. C. (1999). Mysticism, Mind, Consciousness. SUNY Press.

Forman, R. K. C. (2004). Grassroots Spirituality: What It Is, Why It Is Here, Where It Is Going. Imprint Academic.

Goff, P. (2019). Galileo’s Error: Foundations for a New Science of Consciousness. Pantheon.

James, W. (1902). The Varieties of Religious Experience. Longmans.

Metzinger, T. (2009). The Ego Tunnel: The Science of the Mind and the Myth of the Self. Basic Books.

Strawson, G. (2006). Realistic monism: Why physicalism entails panpsychism. Journal of Consciousness Studies, 13(10–11), 3–31.

Vimal, R. L. P. (2025v17). Brahma Sūtras: Interpretations in Dvi-Pakṣādvaita Vedānta and Inseparable-Complementary-Reflective Dual-Aspect Monism, and Comparison with other Vedantic and Non-Vedantic Systems: Volume 17 (BS232-234). Vision Research Institute: Living Vision and Consciousness Research, 17(11), 1-446. [Available: <https://groups.google.com/g/sboc-forum/c/oYY2ZNvI6ds/m/wPG-0wECAQAJ>] (Vimal, 2025v17,)

Vimal, R. L. P. (2025v18). Brahma Sūtras: Interpretations in Dvi-Pakṣādvaita Vedānta and Inseparable-Complementary-Reflective Dual-Aspect Monism, and Comparison with other Vedantic and Non-Vedantic Systems: Volume 18 (BS235-258). Vision Research Institute: Living Vision and Consciousness Research, 17(12), 1-376. [Available: https://groups.google.com/g/sboc-forum/c/oYY2ZNvI6ds/m/wPG-0wECAQAJ] (Vimal, 2025v18).

[i] Original: Some of the essential key features of different spiritual metaphycics in the Vedic tradition like the ones of Vedanta, Upnishadas, BS, Bhagwad Gita and Sankhya are

1) Ontological existence of one ontic most primordial reality called by different names like Nirguna Brahm/ Brahman/ Cosmic Consciousness/ Avyakta/ OOO God which exist by virtue of itself and which has all his divine will, infinite divine knowledge and infinite divine powers. It is from this ultimate reality that all the known physical world, unknown non physical/ astral world ( unknown to present science), consciousnes and mind of we humans and other sentience manifests.

2) The ontological existence of an immortal conscious soul as an entity in all humans and other sentience from which consciousness manifest in us.

3) Ontological existence of a non physical astral realm in nature at cosmic scales and non physical/ astral bodies in humans and other sentience

4) Survival of the conscious soul and non physical astral body at the time of death of the physical body/ brain and its migration to new bodies of the same/ different species on rebirth.

5) The ontological existence of a large nos of deities - gods/ godesses in the non physical astral realm of nature

6) Existence of heavens - some specific territories in the non physical/ astral realm as areas of extreme comforts/ hapiness and hells- some specific territories in the non physical/ astral realm as areas of extreme suffering and pain

7) Existence of a universal Law of Karmas as operating in a universal manner in different humans and different species over a time horizon of different births of the soul to regulate a long cycle of birth and death and regulating the system of rewards/ punishment.

Above features of Vedic spirituality are essential integral features of Vedic spirituality and hence non negotiable and no compromise can be done on these features.

[ii] Rāmānujācārya (Cit-Acit Viśiṣṭādvaita: CAV) and Chaitanya Mahāprabhu (Gauḍīya Vedānta a.k.a. Achintya-Bheda-Abheda Vedānta: GV≡ABAV)

[iii] The 127 Steps for Subject-Object Discriminative Inquiries: Tracing the Path to Nirguṇa Brahman through Neti Neti Principle (NNP) and Drik-Drishya-Viveka (DDV) Method

1. Physical Level Inquiry 101

Step 1: The Physical Body as Object 101

Step 2: The Brain as Object 102

Step 3: The Sense Organs as Objects 102

Step 4: Physical Appearance as Object 102

Step 5: Genetic Makeup as Object 102

2. Physiological Level Inquiry 102

Step 6: Breath as Object 102

Step 7: Heartbeat as Object 103

Step 8: Bodily Sensations as Objects 103

Step 9: Health and Illness as Objects 103

Step 10: Life Energy as Object 103

3. Mental Level Inquiry 103

Step 11: Thoughts as Objects 103

Step 12: Emotions as Objects 104

Step 13: Memories as Objects 104

Step 14: Desires as Objects 104

Step 15: Aversions as Objects 104

4. Intellectual Level Inquiry 104

Step 16: Intellect as Object 104

Step 17: Beliefs as Objects 105

Step 18: Knowledge as Object 105

Step 19: Decisions as Objects 105

Step 20: Wisdom and Ignorance as Objects 105

5. Ego and Identity Level Inquiry 105

Step 21: Name and Personal Identity as Objects 105

Step 22: Ego-Sense as Object 106

Step 23: Doership as Object 106

Step 24: Experiencer as Object 106

6. Subtle States of Mind Inquiry 106

Step 25: Attention as Object 106

Step 26: Concentration as Object 106

Step 27: Imagination as Object 107

Step 28: Intuition as Object 107

Step 29: Creativity as Object 107

7. Mental Faculties Inquiry 107

Step 30: Perception as Object 107

Step 31: Cognition as Object 107

Step 32: Reasoning as Object 107

Step 33: Memory Access as Object 108

Step 34: Learning Capacity as Object 108

8. Subtle Emotions Inquiry 108

Step 35: Compassion as Object 108

Step 36: Love as Object 108

Step 37: Equanimity as Object 108

Step 38: Contentment as Object 109

Step 39: Peace as Object 109

9. Personality Traits Inquiry 109

Step 40: Character Traits as Objects 109

Step 41: Habits as Objects 110

Step 42: Tendencies as Objects 110

Step 43: Preferences as Objects 110

Step 44: Talents as Objects 110

10. Social Identity Inquiry 110

Step 45: Social Roles as Objects 110

Step 46: Relationships as Objects 110

Step 47: Social Status as Object 111

Step 48: Nationality as Object 111

Step 49: Cultural Identity as Object 111

11. Life Story Inquiry 111

Step 50: Past as Object 111

Step 51: Future Plans as Objects 111

Step 52: Life Narrative as Object 111

Step 53: Achievements as Objects 112

Step 54: Failures as Objects 112

12. Causal Body Inquiry 112

Step 55: Unconscious Mind as Object 112

Step 56: Subconscious Tendencies as Objects 112

Step 57: Karmic Impressions as Objects 112

Step 58: Innate Dispositions as Objects 113

Step 59: Spiritual Evolution as Object 113

13. Awareness States Inquiry 114

Step 60: Waking Consciousness as Object 114

Step 61: Dream Consciousness as Object 114

Step 62: Deep Sleep State as Object 114

Step 63: Altered States as Objects 114

Step 64: Meditative States as Objects 114

14. Awareness Functions Inquiry 115

Step 65: Capacity to Know as Object 115

Step 66: Capacity to Perceive as Object 115

Step 67: Capacity to Witness (Sākṣī) as Object 115

Step 68: Meta-Awareness as Object 115

Step 69: Container Function as Object 115

15. Subtle Body Experiences Inquiry 116

Step 70: Energy Centers as Objects 116

Step 71: Energy Channels as Objects 116

Step 72: Subtle Sensations as Objects 116

Step 73: Energy Field as Object 116

Step 74: Vital Energy as Object 116

16. Self-Concepts Inquiry 117

Step 75: Self-Image as Object 117

Step 76: Sense of Worth as Object 117

Step 77: Ideal Self as Object 117

Step 78: Autobiographical Self as Object 117

Step 79: Temporal Continuity as Object 117

17. Illuminating Presence Inquiry 118

Step 80: Illumination Quality as Object 118

Step 81: Presence Sense as Object 118

Step 82: Existential Sense as Object 118

Step 83: Being Experience as Object 118

Step 84: Consciousness Experience as Object 118

18. Subtle Observer Inquiry 119

Step 85: Observer Role as Object 119

Step 86: Knower Function as Object 119

Step 87: Subject Role as Object 119

Step 88: Individual Consciousness as Object 119

Step 89: Qualified Awareness as Object 119

19. Beyond Duality Inquiry 120

Step 90: Separation Sense as Object 120

Step 91: Thought-Witness as Object 120

Step 92: Inter-Thought Silence as Object 120

Step 93: Pure Awareness/Consciousness Concept as Object 120

Step 94: Boundless Consciousness as Object 120

20. Final Dissolution Inquiry 121

Step 95: Awareness of Light/Dark as Object 121

Step 96: Illumination of Presence/Absence as Object 121

Step 97: Experiential Substrate as Object 121

Step 98: Containing Principle as Object 121

Step 99: Saguṇa Brahman as Object 121

Step 100: All Observable Phenomena as Objects 122

21. Transcendence of All Objects 122

Step 101: Negation Process as Object 122

Step 102: Temporal Phenomena as Objects 122

Step 103: Attributes as Objects 122

Step 104: Definitions as Objects 122

22. Transcending the Dual-Aspect Self as Saguṇa Brahman: A Neti-Neti Analysis 123

Step 105: Examining why the dual-aspect active dynamic self as Saguṇa Braman (DA_ADS_SB facet of self) cannot constitute our true nature 123

Step 106: Exploring why the dual-aspect passive invariant self as Saguṇa Braman (DA_PIS_SB facet of self) is not the ultimate NB reality 123

23. Realization of Neutral Nirguṇa Brahman (NB) ~ Neutral Pre-Big Bang Quntum V acuum Field (preBB_QVF) 123

Step 107: The Revelation of Nirguṇa Brahman Brahman (neutral NB ~ neutral preBB_QVF) 123

Step 108: Dissolution of Subject-Object Distinction 124

Step 109: Dissolution of the Seeker 124

Step 110: Recognition of True Nature 124

Step 111: Direct Realization 124

24. Implications of Realization 125

Step 112: Transcendence of All Dualities 125

Step 113: The Essential Nature 125

Step 114: The Journey as Unveiling 125

Step 115: The Timeless Recognition 125

Step 116: The Ultimate Truth 125

25. The Final Understanding 126

Step 117: Beyond Conceptualization 126

Step 118: The Inquiry as Appearance 126

Step 119: End of Seeking 126

Step 120: The Ever-Present Truth 126

Step 121: The Provisional Nature of the Path 127

26. The Essence of Truth 127

Step 122: Beyond All Experience 127

Step 123: The Fullness of Being 127

Step 124: Beyond Identity 127

Step 125: Beyond All Distinctions 127

Step 126: The Ultimate Not-This-Not-That 128

Step 127: The Final Truth 128

[iv] A state of the brain consists of the classical/potential superposition (not quamtum superposition) of many possible beable ontic dual-aspect states as basis states in Hilbert space and this superposition entails unconsciousness. As long as this uncertainty (many possible states) prevails, we are unconscious. As soon as we are in a specific beable ontic state then we are conscious. This means that all superposed states need to somehow classically collapse (not quantum collapse) to a specific beable ontic state. This “somehow” is a matching and selection process. In other words classical collapse = matching/nonmatching and selection mechansism.

The inseparable and complmentary dual-aspect monism (ICRDAM or Dvi-Pakṣādvaita Vedānta) framework is a middle-way (between materialism and idealism) framework, where a state of an entity is a dual-aspect state with inseparable subjective (s) aspect and non-subjective (ns) aspect. The ICRDAM has five components, which are elaborated in the six articles: (Vimal, 2008b), (Vimal, 2010c), (Vimal, 2013), (Vimal, 2019b)/ (Vimal, 2022), (Vimal, 2016d), (Vimal, 2021), and summarized in (Vimal, 2022).

In other words, in ICRDAM, the matching/interaction between (a) stimulus-dependent feed-forward (FF) signal and (b) cognitive memory-dependent feedback (FB) signal causes the classical collapse of all possible dual-aspect states into a specific beable ontic conscious dual-aspect state (such as redness-related conscious dual-aspect state if a trichromat is looking at a red-rose) of a mindbrain system as elaborated in (Vimal, 2010c). Then self-related (SR) signals from cortical and subcortical midline structures (CSMS) interact with the resultant of the interaction of FF and FB signals for the selection and experience, which means the dynamic active self (ADS) selects the specific beable ontic conscious state and experiences the content of subjective (s) aspect of the conscious state that has neural-physical activitys/basis (NPA/NPB) as inseparable non-subjective (ns) aspect.

[v] How CSEs arise in the brain is as follows: In ICRDAM (Inseparable-Complementary-Reflective Dual-Aspect Monism), the term “consciousness” is defined as a brain process that includes self, conscious subjective experiences (CSEs) of exogenous and endogenous stimuli, and the conscious component of cognition from the subject’s 1^st-person perspective (1pp) as a subjective (s) aspect of a conscious state of a subject. Each component of consciousness has its own neural-physical basis (activity), which can be measured from the subject's 3^rd-person perspective (3pp) as the inseparable non-subjective (ns) aspect of the same conscious state of the same subject. Consciousness is a latecomer in evolution.

In ICRDAM, we assume that the 1pp s-aspect of a state of an entity possesses its own entity-PC, where PC is protoconsciousness, which is an entity-specific rudimentary consciousness but its underlying nature is unknown to (or hidden from) us (Wishon, 2017). ICRDAM is a little different from panprotopsychism, in ICRDAM, the PC is a part of the s-aspect (which is like a mental aspect) of a non-conscious state of an entity because the primal entity in ICRDAM is a dual-aspect substrate with inseparable s (subjective) and ns (non-subjective) aspects. On the other hand, in panprotopsychism, the fundamental entities possess unknown underlying natures that are not mental themselves.[v] [Per (Wishon, 2017) in <Panpsychism, Panprotopsychism, and Neutral Monism>, “Panprotopsychism is the doctrine that the fundamental entities described in abstract and structural terms by our physical theories possess unknown underlying natures [in ICRDAM, it is called protoconsciousness (pc)] that, while not mental themselves, ultimately give rise to the conscious mental lives of complex creatures like us.”]

How some of the 18 elementary particles/entities including the hypothetical graviton with respective 18 PCs (such as electron-PC) ultimately give rise to the conscious mental lives of complex creatures like us is unclear, and hence needs further research.

However, let us try to make it clear in a step-by-step manner:

(1) Our subjective experience (SE) of the whole scence, in space, is the sum of the SEs of its many individual-contents related to external objects as parts. Each individual SE of a part/object has many attributes such as SE color, shape, motion, &c. Let us try to understand how color SE arises.Color is related to

(i) The light reflected from a part (such as red-rose petal), such as SE redness is related to the long wavelength light (LWL: (LWL-PC as s-aspect, LWL-MCS as ns-aspect) reflected from a petal of a red rose (rrp-PC as s-aspect, rrp-physical properties as ns-aspect),

(ii) 3 cone photoreceptors in retina that transduce the information (such as wavelength and intensity) in the reflected LWL signals into electrical signals (electron-PC, electron-MCS) for further processing to eventually redness-related V8-NN and NPA.

(iii) After interaction between FF and FB signals, a conscious state with SE redness as s-aspect and V8-NN–NPA is generated; the SR signals interacts with the resultant of FF and FB signals, which leads self to experience the redness of the red-rose.

(iv) There are 5 steps for unified subjective experience. From §2.2 of (Vimal, 2022):

(v) How do exactly conscious subjective experiences (CSEs emerge alongside physical processes? In additiona, if Nirguṇa Brahman (NB) is not fully conscious (Chaitanya), then how does a conscious (Chaitanya) human being with dual-aspect active dynamic self as Saguṇa Brahman (DA_ADS_SB) emerge (arise) during a mundane wakeful state? In DPV~ICRDAM, NB is neutral, i.e., neither explicitly attributeless (such as consciousless/Chaitanya-rahit) nor explicitly attribute-laden (such as fully conscious/Chaitanya). However, NB has the potential for manifesting everything including fully conscious (Chaitanya) agent (ADS) if entity’s all necessary conditions are satisfied; for example, there are 8 necessary conditions for the emergence of ADS (active dynamic self).

2.2. Steps for unified subjective experience

In the ICRDAM framework, the following steps are necessary for unified subjective experience SE across space-time if the information processing system satisfies the necessary conditions of consciousness (Vimal, 2016d).

(I) The segregation of information occurs in spatiotemporal stimulus-dependent feed-forward signals FF(x, y, z, t; i, j, k) related to (i) a specific dimension (i: redness, greenness, blueness, &c) of (ii) a specific submode (j: submodes of visual mode, such as color, motion, shape, &c) of (iii) a specific mode (k: vision, audition, pain, &c) at a specific space-time (x, y, z, t) for a specific analysis in related brain areas. For example, these areas are ‘visual area 8’ (V8), ‘visual area 4’ (V4), or ‘ventral occipital area’ (VO), i.e., V8/V4/VO for color; and ‘visual area 5’ (V5) and ‘middle temporal area’ (MT) for motion.

(II) During the matching process (Vimal, 2010a), feed-forward signals FF(x, y, z, t; i, j, k) interact with cognitive feedback signals FB(x, y, z, t; i, j, k) and integration (binding, synthesis) of information takes place in a related neural-network ‘complex’ over dimensions (i), submodes (j), modes (k), and space-time resolution (Δx, Δy, Δz, Δt).

(III) After matching and information integration, the selection of a specific subjective experience SE(Δx, Δy, Δz, Δt) related to a specific dimension of a specific submode of a specific mode for a specific space-time critical interval occurs. Many such SEs (micro-consciousness: (Zeki & Bartels, 1999)) are then used in binding processes for a unified consciousness/experience as elaborated in §3.10 of (Vimal, 2010a).

(IV) For the selection of specific subjective experience (SE), interaction with self-related signals (SR: a part of the feedback system) takes place, i.e., selected and experienced by the self. There is a spatiotemporal critical grain size (Δx, Δy, Δz, Δt) for the conscious experiences to occur/arise. Therefore, SE(Δx, Δy, Δz, Δt) is more appropriate than point-wise instantaneous experiences SE(x, y, z, t). Moreover, the concept of ‘point’ has the problem of singularity; on the other hand, a string of Planck-length does not have such a problem (Greene, 1999). In space and time, there is a ‘grain size’ in which information integration (Φ) reaches a maximum. It is related to consciousness, i.e., there is a spatiotemporal critical threshold (grain size) for conscious experiences to occur/arise (Tononi, 2004)).

(V) To sum up, there are three types of signals: FF (stimulus-dependent feed-forward), FB (memory-dependent feedback), and SR (self-related) signals. The SR signals interact with the result of the interaction of FF with FB signals for the self-as-subject to experience stimuli.

How the SE redness emerges in V8-NN from the combination of PCs of its constituents is still unclear. I argue that a specific SE (such as redness) is assigned to a specific conscious state with specific NN, which fits the best using CeANs (co-evolution, adaptation, and natural selection). It seems that there is a protoconsciousness (PC) of rudimentary form inside each protoconscious_matter/constituent as s-aspect of a dual-aspect state of a constituent of NN. Whenever all necessary conditions of consciousness are satisfied, these PCs somehow combine and a conscious state emerges with consciousness as s-aspect and the realted NPA as inseparable ns-aspect. This, however, needs further unpacking.

[vi] 8 (4.2.8). Heptagonal Cyclic Cosmology (HCC)