Jñāna Yoga (ज्ञानयोग) - Who Am I – Nirvāṇa-dvātriṃśikā (मैं कौन हूँ – निर्वाण-द्वात्रिंशिका) - 32 verses
Ram Lakhan Pandey Vimal
<rlpvimal@yahoo.co.in>Dear All,
Jñāna Yoga is the path of self‑inquiry and inner discrimination through which the seeker realizes the true Self by removing ignorance through the Neti-Neti principle. Its core aim has been to discover “Who am I?” and to recognize the unity of Ātman and Brahman. This is Advaita’s pure consciousness = Nirguna Brahman. However, it is limited to spirituality through Ādi Śaṅkarācārya's Nirvāṇa Ṣaṭkam (निर्वाण-षट्कम्) with 6 verses, and it does not encompass modern science. Our goal is to bridge spirituality and science. For this purpose, we have extended it to 32 verses in Nirvāṇa-dvātriṃśikā (निर्वाण-द्वात्रिंशिका). There 3 levels of Brahman: Saguna Brahman (सगुणब्रह्म, SB, our mundane life), Nirguna Brahman (निर्गुणब्रह्म, NB,Samamdhi state pure consciousness), and ultimate Param Brahman (परमब्रह्म, PB).
Method: The indirect recognition of परमब्रह्म (PB) is the highest step in the 128 steps for subject-object discriminative inquiries in Jñāna Yoga, which traces the path to Nirguṇa Brahman (NB) at the 93rd step and at the 128th step Param Brahman through the Neti Neti Principle and Drik-Drishya-Viveka (DDV: दृक्-दृश्य-विवेक - seer/observer/subject and seen/observable/object discrimination)[i].
In other words, step 93 is the most profound negation in the entire collection. Ādi Śaṅkarācārya's Nirvāṇa Ṣaṭkam (निर्वाण-षट्कम्) is limited to step 93 of the 128-step Neti Neti principle. The non-dual idealism-based Advaita Vedanta's highest Brahman is Nirguna Brahman (NB) = pure consciousness and does not go beyond it, and is unable to include modern science. DPV~ICRDAM's Nirvāṇa-dvātriṃśikā (निर्वाण-द्वात्रिंशिका) with 32 verses goes all the way to the highest level of Param Brahman (PB), which is equivalent to modern science's pre-Big Bang QVF. In other words,
Neutral Param Brahman (DPV-PB) ~ neutral ICRDAM's preBB-QVF-potential.
PB bridges spirituality and science. Here, DPV~ICRDAM is the acronym for spirituality-based Dvi-Pakṣādvaita Vedānta equivalent to science-based Inseparable-Complementary-Reflective Dual-Aspect Monism. In this context, mutually "reflective" indicates that changes in one aspect will immediately and accurately mirror (mutually reflect) changes in the other aspect.
We are in the process of developing 32 verses. We provide first 10 verses and the details of 24th verse below for your comments. If you interested on details, please let us know.
Verse (Śloka) 1
न देहो न मस्तिष्क ब्रह्मं परं तत् ।
दृश्यम् इन्द्रियं नामरूपे अद्वयम् ।
अव्यक्तम् अमूर्तम् अनन्तम् अशब्दम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥१॥
Roman Transliteration
na deho na mastiṣka brahmaṃ paraṃ tat |
dṛśyam indriyaṃ nāmarūpe advayam |
avyaktam amūrtam anantam aśabdam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||1||
Verse (Śloka) 2
न बीजं न श्वासो विविक्तं स्वभावः ।
न स्पन्दो न स्पर्शा अहं ब्रह्ममूलम् ।
अजन्मा अमर्त्यः अनादिः अनन्तः ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥२॥
Roman Transliteration
na bījaṃ na śvāso viviktaṃ svabhāvaḥ
na spando na sparśā ahaṃ brahma-mūlam
ajanmā amartyaḥ anādiḥ anantaḥ
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||2||
Verse (Śloka) 3
न रोगः न प्राणो विविक्तः स्वभावः ।
न भावा न चिन्ता अहं ब्रह्ममूलम् ।
निरागं निरीहं निरामं निरुक्तम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥३॥
na rogaḥ na prāṇo viviktaḥ svabhāvaḥ |
na bhāvā na cintā ahaṃ brahmamūlam |
nirāgaṃ nirīhaṃ nirāmaṃ niruktam |
brahmāhaṃ brahmāhaṃ samaṃ nirvikalpam ||3||
Verse (Śloka) 4
न स्मृतिः न कामः दृशं नास्ति नाहम् ।
न द्वेषो न बुद्धिः अहं ब्रह्म-पीठम् ।
निराभं निराशं अमेयं निरूपम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥४॥
na
smṛtiḥ na kāmaḥ dṛśaṃ nāsti nāham
na dveṣo na buddhiḥ ahaṃ brahma-pīṭham
nirābhaṃ nirāśaṃ ameyaṃ nirūpam
brahmāhṃ brahmāhṃ samaṃ nirvikalpam ॥4॥
Verse (Śloka) 5
न मतं न ज्ञानं न दृश्यं स्वभावः ।
न कृत्यं न माया अहं ब्रह्म-पीठम् ।
निराख्यं निरापेक्षम् आद्यं महान्तम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥५॥
na mataṃ na jñānaṃ na dṛśyaṃ svabhāvaḥ |
na kṛtyaṃ na māyā ahaṃ brahma-pīṭham |
nirākhyaṃ nirāpekṣam ādyaṃ mahāntam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||5||
Verse (Śloka) 6
न नामं न देही न चाहंविकारः ।
न कर्ता न भोक्ता अहं ब्रह्मपीठम् ।
निराहं निरान्तं निरागं निरूपम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥६॥
na nāmaṃ na dehī na cāhaṃvikāraḥ |
na kartā na bhoktā ahaṃ brahma-pīṭham |
nirāhaṃ nirāntaṃ nirāgaṃ nirūpam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||6||
Verse (Śloka) 7
न चित्तो न ध्यानं दृशं नास्ति नाहम् ।
न कल्पा न बोधः अहं ब्रह्मपीठम् ।
अज्ञेयं निरान्तं निरापेक्षम् आद्यम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥७॥
na citto na dhyānaṃ dṛśaṃ nāsti nāham |
na kalpā na bodhaḥ ahaṃ brahma-pīṭham |
ajñeyaṃ nirāntaṃ nirāpekṣam ādyam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||7||
Verse (Śloka) 8
न सृष्टिर्न दृष्टिः न दृश्यं स्वभावः ।
न संज्ञा न तर्कः अहं ब्रह्ममूलम् ।
अनन्तं अखण्डं अबाध्यम् अमेयम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥८॥
na sṛṣṭirna dṛṣṭiḥ na dṛśyaṃ svabhāvaḥ |
na saṃjñā na tarkaḥ ahaṃ brahma-mūlam |
anantaṃ akhaṇḍaṃ abādhyam ameyam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||8||
Verse (Śloka) 9
न स्मारं न पाठा न दृश्यं स्वभावः ।
न मैत्री न प्रेमा अहं ब्रह्मपीठम् ।
अमेयं अचिन्त्यं अनाद्यं अखण्डम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥९॥
na smāraṃ na pāṭhā na dṛśyaṃ svabhāvaḥ |
na maitrī na premā ahaṃ brahma-pīṭham |
ameyaṃ acintyaṃ anādyaṃ akhaṇḍam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||9||
Verse (Śloka) 10
न साम्यं न तुष्टिः न दृश्यं स्वभावः ।
न शान्तिः न शीलं अहं ब्रह्मतत्त्वम् ।
अजेयं अहेयं अनादिं अनन्तम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥१०॥
na sāmyaṃ na tuṣṭiḥ na dṛśyaṃ svabhāvaḥ |
na śāntiḥ na śīlaṃ ahaṃ brahma-tattvam |
ajeyaṃ aheyaṃ anādiṃ anantam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||10||
Verse 24 — Steps 93–96 (श्लोक 24 — चरण 93–96)
Pure Awareness Concept · Boundless Consciousness · Awareness of Light/Dark · Illumination of Presence/Absence (Beyond Duality complete; entering Final Dissolution)
A. Philosophical Milestone — दार्शनिक महत्त्व
Philosophical milestone: Step 93 is the most profound negation in the entire collection. Ādi Śaṅkarācārya's Nirvāṇa Ṣaṭkam (निर्वाण-षट्कम्) is limited to step 93 of the 128-step Neti Neti principle. The non-dual idealism-based Advaita Vedanta's highest Brahman is Nirguna Brahman (NB) = pure consciousness and does not go beyond it, and is unable to include modern science. DPV~ICRDAM's Nirvāṇa-dvātriṃśikā (निर्वाण-द्वात्रिंशिका) with 32 verses goes all the way to the highest level of Param Brahman (PB), which is equivalent to modern science's pre-Big Bang QVF. In other words,
Neutral Param Brahman (DPV-PB) ~ neutral ICRDAM's preBB-QVF-potential.
PB bridges spirituality and science. Here, DPV~ICRDAM is the acronym for spirituality-based Dvi-Pakṣādvaita Vedānta equivalent to science-based Inseparable-Complementary-Reflective Dual-Aspect Monism. In this context, mutually "reflective" indicates that changes in one aspect will immediately and accurately mirror (mutually reflect) changes in the other aspect.
The very term śuddhabodha (pure awareness) — used as the positive identity-declaration in ten previous verses — is here objectified. Even the concept/experience of "pure consciousness" during samādhi belongs to Saguṇa Brahman (SB). This verse marks the philosophical knife-edge between SB (which also includes Advaita Vedanta's Nirguna Brahman (AV-NB or NB) ~ pure consciousness (pureC) ~ subjective (s) aspect of DPV-pureC-DAS-cosmic-DA-SB) and परमब्रह्म (DPV-PB); here DAS: dual-aspect (DA) state. Therefore, the identity-term in pāda 2 shifts from śuddhabodhaḥ to tattvamūrtam (the very form of ultimate truth) — declaring what lies beyond the concept of pure awareness. In other words, Saguṇa Brahman (SB) and Nirguna Brahman (NB) manifest from and return to Param Brahman (PB, परमब्रह्म).
B. Hindi
1. Śloka 24 — श्लोक 24 (चरण 93–96)
न बोधः न व्योमं विविक्तः स्वभावः ।
न भासा न ज्योतिः अहं ब्रह्मपीठम् ।
अबाध्यम् अमेयम् अनाद्यं अनन्तम् ।
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम् ॥२४॥
2. Meaning - अर्थ
Pāda 1:
न मैं बोध (शुद्ध अवधारणात्मक चेतना) हूँ, न व्योम (अनन्त-चेतना/आकाश) — मेरा स्वभाव विविक्त (सर्वथा पृथक्, अलिप्त) है।
Pāda 2:
न भासा (प्रकाश-बोध/ज्ञान-दीप्ति) हूँ, न ज्योतिः (स्वयंज्योति/दिव्य प्रकाश) — मैं ब्रह्मपीठम् हूँ। (न 'तत्त्वमूर्तम्' — जो परम सत्य का अवतरण-स्वरूप है (SB में); परमब्रह्म (DPV-PB) स्वयं अवतरण नहीं, अपितु वह भूमि है जिससे समस्त अवतरण उद्भूत होता है।)
Pāda 3:
मेरा वास्तविक स्वरूप अबाध्य है (जो बाधित न हो), अमेय है (जो मापा न जा सके), अनादि है (जिसका आदि नहीं), अनन्त है (जिसका अन्त नहीं)।
Pāda 4:
मैं ब्रह्म हूँ, मैं ब्रह्म हूँ — सब कुछ एकरूप, पूर्ण निर्विकल्प। यहाँ ब्रह्म से अभिप्रेत परमब्रह्म है, जो सगुण ब्रह्म और निर्गुण ब्रह्म दोनों को ही अतिक्रमण करता है।
|
संस्कृत पद |
अर्थ |
|
समं |
एकरूप, समान, अविभेद, सर्वत्र एकरस |
|
निर्विकल्पम् |
विचार-रहित, द्वंद्व-शून्य, निराकार चेतना |
3. Explanation - व्याख्या - interpretation/commentary
Pāda 1 (पाद १, चरण 93 & 94 — शुद्धबोध-अवधारणा + अनन्त-चेतना):
न बोधः न व्योमं विविक्तः स्वभावः
यह पाद दार्शनिक दृष्टि से सम्पूर्ण निर्वाण-द्वात्रिंशिका का सर्वाधिक गहन मोड़ है — क्योंकि यहाँ उसी 'शुद्धबोध' का निषेध किया गया है जो पूर्ववर्ती श्लोकों में सकारात्मक आत्म-घोषणा का आधार था। यह आत्म-निषेध का सर्वोच्च स्तर है।
बोधः (Step 93 — शुद्धबोध-अवधारणा/Pure Awareness Concept): 'बोध' यहाँ साधारण अन्तर्ज्ञान नहीं (जैसा श्लोक 7, Step 28 में था), बल्कि शुद्धबोध — वह शुद्ध अवधारणात्मक चेतना जो समाधि-अवस्था में साक्षात् अनुभूत होती है और जिसे अद्वैत वेदान्त में सर्वोच्च अनुभव माना जाता है। आदि शङ्कराचार्य की निर्वाण-षट्कम् (Nirvāṇa Ṣaṭkam) यहीं पर — चरण 93 पर — समाप्त होती है। अद्वैत वेदान्त का निर्गुण ब्रह्म (AV-NB) = शुद्ध चेतना (pureC) = DPV में SB का s-पक्ष है। किन्तु DPV~ICRDAM के अनुसार, समाधि में अनुभूत शुद्धबोध भी सगुण ब्रह्म (SB) के अन्तर्गत है — क्योंकि वह एक अनुभव है, एक अवस्था है, एक उद्भव है। परमब्रह्म (PB) किसी भी अनुभव का विषय नहीं। परमब्रह्म अनन्त सम्भावनाओं और संभाव्यताओं का वह असीम क्षेत्र है, जहाँ समस्त रूप, शक्तियाँ और घटनाएँ अपनी उत्पत्ति का आधार पाती हैं।
व्योमं (Step 94 — अनन्त-चेतना/Boundless Consciousness): व्योम का अर्थ है आकाश — असीम, सर्वव्यापी, सर्वग्राही। यहाँ यह अनन्त-चेतना (boundless consciousness) का प्रतीक है। जैसे भौतिक आकाश समस्त वस्तुओं को समेटता है, वैसे ही चैतन्याकाश (consciousness-space) समस्त अनुभवों को धारण करता है। यह एक विशाल और सूक्ष्म अवधारणा है, परन्तु अन्ततः यह भी एक अवधारणा ही है — SB के अन्तर्गत। व्योम की सीमाहीनता भी परमब्रह्म (DPV-PB) की सीमाहीनता से भिन्न है: व्योम एक आधार है (container), जबकि परमब्रह्म (DPV-PB) समस्त आधारों का भी भूमि-स्रोत है।
विविक्तः स्वभावः — यह इस पाद की दार्शनिक कुञ्जी है। 'विविक्त' = सर्वथा पृथक्, अलिप्त, शुद्ध, असंसृष्ट। परमब्रह्म (DPV-PB) का स्वभाव स्वयं विविक्त है — वह बोध से पृथक् है, व्योम से पृथक् है, और सभी उपाधियों से सर्वथा मुक्त है। यह केवल 'न यह, न वह' नहीं — यह स्वयं की प्रकृति से ही सर्वोच्च अलिप्तता है। इस पाद में Verse 23 के 'तत्त्वमूर्तम्' का परोक्ष स्वीकार है: अवतरण (embodiment) के रूप में SB की पहचान के पश्चात् अब परमब्रह्म (DPV-PB) की भूमि-प्रकृति प्रकट होती है।
Pāda 2 (पाद २, चरण 95 & 96 — भास-ज्योति-अवधारणा + उपस्थिति-अनुपस्थिति-प्रकाश):
न भासा न ज्योतिः अहं ब्रह्मपीठम्
भासा (Step 95 — प्रकाश-बोध/Awareness of Light and Dark): भासा = प्रकाशाभास, प्रभा, ज्ञान की दीप्ति — वह अनुभव जब ध्यान में प्रकाश और अन्धकार का बोध होता है। यह अनुभव-जगत् में घटित होता है — अर्थात् SB के भीतर। प्रकाश का बोध (awareness of light) और अन्धकार का बोध (awareness of dark) — दोनों ही द्वैत के आयाम हैं। परमब्रह्म (DPV-PB) इन दोनों से परे की अवस्था है — वह न प्रकाशात्मक है, न अन्धकारात्मक। जैसे preBB-QVF में न प्रकाश है, न अन्धकार — केवल दोनों की सम्भाव्यता है।
ज्योतिः (Step 96 — प्रकाश-भूमि/Illumination of Presence and Absence): ज्योति = परम प्रकाश, स्वयंज्योति। यह 'उपस्थिति और अनुपस्थिति' दोनों का प्रकाशक है — जो 'है' उसे भी प्रकाशित करता है और जो 'नहीं है' उसे भी। यह द्वैत के पार जाने का संकेत है, किन्तु परमब्रह्म (DPV-PB) स्वयं ज्योति नहीं है — वह ज्योति का भी भूमि-स्रोत है। स्वयंज्योतिरूप (svayaṃjyotirūpa) = AV-NB = pureC का स्वरूप-लक्षण है जो SB के s-पक्ष में है। परमब्रह्म (DPV-PB) में स्वयंज्योतिरूपता की केवल सम्भाव्यता है — ठीक वैसे जैसे preBB-QVF में प्रकाश की सम्भाव्यता है, स्वयं प्रकाश नहीं।
दार्शनिक टिप्पणी — ब्रह्मपीठम् बनाम तत्त्वमूर्तम्: पूर्ववर्ती श्लोक में सकारात्मक घोषणा 'तत्त्वमूर्तम्' (परम सत्य का स्वरूप/अवतरण) थी — जो SB की दिशा में है क्योंकि 'अवतरण' (embodiment) = प्रकटीकरण = SB। यहाँ वह पद 'ब्रह्मपीठम्' में परिवर्तित होता है — क्योंकि परमब्रह्म (परमब्रह्म (DPV-PB)) अवतरण नहीं, अपितु वह भूमि-स्रोत है जिससे समस्त अवतरण उद्भूत होता है।
विशेष टिप्पणी — शुद्धबोधः → तत्त्वमूर्तम् → ब्रह्मपीठम्:
|
पद |
अर्थ और DPV में स्थिति |
|
शुद्धबोधः (śuddhabodhaḥ) |
शुद्ध चेतना = AV-NB = pureC = SB का s-पक्ष; समाधि में अनुभवगम्य; S4-DAS (HCC: वर्तमान अवस्था); SB के अन्तर्गत |
|
तत्त्वमूर्तम् (tattvamūrtam) |
परम सत्य का अवतरण-स्वरूप = प्रकटीकरण = SB की अभिव्यक्ति; S2-S4 में; SB और PB के सन्धि-बिन्दु पर |
|
ब्रह्मपीठम् (brahma-pīṭham) |
परमब्रह्म (DPV-PB) — trans-temporal अव्यक्त भूमि-स्रोत; स्वयंज्योतिरूपता की केवल सम्भाव्यता; S1; न s-पक्ष, न ns-पक्ष — दोनों से पूर्व |
Pāda 3 (पाद ३, अपोहात्मक वर्णन):
अबाध्यम् अमेयम् अनाद्यं अनन्तम्
मेरा सच्चा स्वरूप अबाध्य है, अमेय है, अनादि है, अनन्त है।
|
संस्कृत पद |
अर्थ |
|
अबाध्यम् |
जो बाधित न हो सके — निर्बाध, अखण्ड; कोई भी शक्ति परमब्रह्म (DPV-PB) को खण्डित, बाधित या परिवर्तित नहीं कर सकती |
|
अमेयम् |
जो मापा न जा सके — अपरिमेय; किसी भी मापक-उपकरण (प्रमाण) से परे |
|
अनाद्यम् |
जिसका कोई आदि न हो — अनादि; परमब्रह्म (DPV-PB) किसी कारण का कार्य नहीं — यह समस्त कारणता का भूमि-स्रोत है |
|
अनन्तम् |
जिसका कोई अन्त न हो — अनन्त; परमब्रह्म (DPV-PB) न किसी काल में उद्भूत होता है, न किसी काल में लुप्त |
इस पाद में 'अबाध्यम्' विशेष रूप से महत्त्वपूर्ण है — क्योंकि यह श्लोक 24 की विषयवस्तु से सीधे जुड़ा है। बोध, व्योम, भासा, ज्योति — ये सब चेतना के आयाम हैं जो उत्पन्न होते हैं और लुप्त होते हैं। परमब्रह्म (DPV-PB) इन सभी से परे है, और इन्हें 'बाधित' करने की किसी भी शक्ति से परे है। जो सभी उद्भवों का स्रोत है, वह स्वयं किसी के द्वारा बाधित नहीं हो सकता।
Pāda 4 (पाद ४ — ध्रुवपद (सभी 32 श्लोकों में एक समान)):
ब्रह्माहं ब्रह्माहं समं निर्विकल्पम्
|
पद |
अर्थ |
|
ब्रह्माहं |
मैं ब्रह्म हूँ |
|
ब्रह्माहं |
मैं ब्रह्म हूँ (दोहराव से दृढ़ता) |
|
समं |
एकरूप, समान, अविभेद, सर्वत्र एकरस |
|
निर्विकल्पम् |
विचार-रहित, द्वंद्व-शून्य, निराकार चेतना |
यहाँ "ब्रह्म" से अभिप्राय "परमब्रह्म" है।
पूर्ण पंक्ति का हिंदी अनुवाद: "मैं ब्रह्म हूँ, मैं ब्रह्म हूँ — सब कुछ एकरूप, पूर्ण निर्विकल्प।"
बोध, व्योम, भासा, ज्योति — ये सब निर्विकल्प-समाधि में शान्त हो जाते हैं। जो शेष बचता है वही निर्विकल्पम् है — और वही ब्रह्म है। यहाँ ब्रह्म से अभिप्रेत परमब्रह्म है, जो सगुण ब्रह्म और निर्गुण ब्रह्म दोनों को ही अतिक्रमण करता है। यह ध्रुवपद यहाँ विशेष रूप से गूँजता है क्योंकि श्लोक 24 द्वैत के सम्पूर्ण उत्तरण का अन्तिम पड़ाव है: जब चेतना की सर्वाधिक सूक्ष्म और उदात्त अभिव्यक्तियाँ भी — शुद्धबोध, अनन्त-व्योम, भासा, ज्योति — नकारी जाती हैं, तब निर्विकल्पम् का अर्थ 'सभी भेदों से परे' हो जाता है।
4. प्र. मैं कौन हूँ?
उ. "मैं ब्रह्म हूँ" — इसके तीन अर्थ हैं:
(१) मैं अभिव्यक्ति से पूर्व परमब्रह्म (PB) हूँ
मैं परमब्रह्म (PB) हूँ in द्वि-पक्षाद्वैत वेदान्त (DPV)। परमब्रह्म (DPV-PB) समभारी है — सभी द्वन्द्वों में तटस्थ और सममित (न निर्गुण, न सगुण; न चेतन, न अचेतन; न आत्मनिष्ठ, न बाह्य-निष्ठ) — अपनी अव्यक्त सम्भाव्यता में। यह कालातीत है, अधिकतम सूचना (पूर्णत्व) और न्यूनतम एन्ट्रॉपी (निर्विकल्प-शान्ति) को धारण करता है — अविभेदित भूमि और स्रोत [पीठ] के रूप में, समस्त सम्भावनाओं से परिपूर्ण (सर्व-सम्भावना), सब कुछ अपने भीतर गर्भित किये हुए — जिससे सगुण ब्रह्म (SB) चक्रीय रूप से उद्भूत होता है और जिसमें लौटता है। यह DPV~ICRDAM के अनुसार है।
(२) मैं निर्गुण ब्रह्म (NB) = शुद्ध चेतना (pureC) हूँ — अभिव्यक्ति के पश्चात् समाधि-अवस्था में
गुण दो प्रकार के होते हैं — स्वरूप-लक्षण और तटस्थ-लक्षण (प्रकृति के तीन गुण: सत्त्व, रजस्, तमस्)। अद्वैत वेदान्त में शुद्ध चेतना (pureC) स्वरूप-लक्षण है, जो फिर भी एक गुण है — क्योंकि यह समाधि-अवस्था में योगियों का सचेतन आत्मनिष्ठ अनुभव है। तथापि शङ्कराचार्य ने इसे निर्गुण ब्रह्म कहा, क्योंकि इसमें कोई विषय (object) नहीं होता और तटस्थ-लक्षण का अभाव होता है। यह आनन्द की अवस्था है: सत्-चित्-आनन्द।
(३) मैं सगुण ब्रह्म (SB) हूँ — अभिव्यक्ति के पश्चात्, जो गुण-सम्पन्न है
व्यक्तिगत चेतना में, मैं DA-ADS-SB (द्वि-पक्षीय सक्रिय-गतिशील स्व-कर्ता) हूँ, जिसमें नाम और रूप सम्मिलित हैं।
SB और NB दोनों ब्रह्माण्ड की S4.20-अवस्था में अपने स्रोत/भूमि — परमब्रह्म (PB) — से उद्भूत होते हैं और उसी में लौट जाते हैं।
C. English
1. Roman Transliteration (रोमन लिप्यन्तरण)
na bodhaḥ na vyomaṃ viviktaḥ svabhāvaḥ |
na bhāsā na jyotiḥ ahaṃ brahma-pīṭham |
abādhyam ameyam anādyaṃ anantam |
brahmahaṃ brahmahaṃ samaṃ nirvikalpam ||24||
Philosophical note on Pāda 2: na bhāsā na jyotiḥ ahaṃ brahma-pīṭham. Tattvamūrtam (embodiment of truth) was the positive declaration in the preceding verse at this philosophically critical post-Step-93 juncture. "Embodiment" implies manifestation = SB. Brahma-pīṭham is correct: परमब्रह्म (DPV-PB) is not the embodiment but the ground-source from which all embodiment arises.
2. Meaning
Pāda 1 (Steps 93 & 94 — Pure Awareness Concept + Boundless Consciousness):
Neither pure awareness/consciousness-concept (bodhaḥ) nor boundless consciousness/space (vyomaṃ) [am I] — Param Brahman’s nature is utterly distinct and unentangled (viviktaḥ svabhāvaḥ). Param Brahman is the limitless field of pure potentiality — the infinite ground of all possibilities (sambhāvanās) from which every form, force, and phenomenon emerges.
Pāda 2 (Steps 95 & 96 — Awareness of Light/Dark + Illumination of Presence/Absence): The brahma-pīṭham declaration
Neither luminous awareness (bhāsā) nor self-illumination (jyotiḥ) [am I]; I am the Brahman-ground (brahma-pīṭham). [Not the embodiment of truth — tattvamūrtam is the svarūpa-lakṣaṇa of SB; DPV-PB has only the potentiality (sambhāvanā) for self-luminosity — it is the ground from which all luminosity and its negation arise.]
Pāda 3 (Apophatic description — four qualifiers):
My true nature is inviolable (abādhyam), immeasurable (ameyam), without beginning (anādyam), without end (anantam).
Pāda 4 — Refrain (identical in all 32 verses):
I am Brahman! I am Brahman! — equipollent, beyond all differentiation. Here, Brahman refers to Param Brahman, which transcends both Saguna Brahman and Nirguna Brahman.
3. Explanation / Commentary
Pāda 1 (Steps 93 & 94 — Pure Awareness Concept + Boundless Consciousness):
na bodhaḥ na vyomaṃ viviktaḥ svabhāvaḥ
This pāda marks the most philosophically decisive turn in the entire Nirvāṇa-dvātriṃśikā: it negates the very term — śuddhabodha, pure awareness — that has served as the positive self-declaration in ten preceding verses. This is the highest level of self-negation, the philosophical knife-edge between Saguṇa Brahman (SB) and Param Brahman (PB). Adi Shankaracharya's Nirvāṇa Ṣaṭkam reaches precisely this point — Step 93 — and stops here, because AV's NB = pureC is the summit of Advaita Vedānta. DPV~ICRDAM continues beyond it to Param Brahman.
Bodhaḥ (Step 93 — Pure Awareness Concept): Bodhaḥ here is not the intuition of Verse 7 (Step 28), nor the general awareness of Verse 5. It is śuddhabodha — pure conceptual-awareness, the direct apprehension of pure consciousness in nirvikalpa samādhi. This is the highest experiential state recognized by Advaita Vedānta, Śaṅkara's Nirguṇa Brahman (AV-NB = pureC). Yet within DPV~ICRDAM, even this is still within Saguṇa Brahman (SB) — because śuddhabodha is still an experience, still an arising, still a state that comes and goes. DPV-PB is not a state; it is the ground prior to all states. The pre-Big Bang QVF (preBB-QVF) analogy: just as there is no light in the preBB-QVF — only the potentiality of light — DPV-PB has only the sambhāvanā (potentiality) of pure consciousness, not pure consciousness itself.
Vyomaṃ (Step 94 — Boundless Consciousness): Vyoma (ākāśa) = space, sky — in the Vedāntic tradition, the most subtle of the five great elements (pañcamahābhūtas), often used as a metaphor for pure, all-pervading, boundless consciousness. Here it denotes consciousness-space: the infinite, unobstructed expanse that underlies all phenomenal experience. This is a profound and subtle concept — yet it remains within SB, because vyoma is still a container (an all-pervading ground within manifestation), whereas DPV-PB is the source-ground of all containers. The boundlessness of vyoma is the boundlessness of SB's s-pole; the 'boundlessness' of DPV-PB is of a different order — prior to both the bounded and the boundless.
Viviktaḥ svabhāvaḥ — the philosophical key: Vivikta = utterly distinct, unentangled, unmixed, pure in the sense of absolute non-involvement. This is not the purity of pure-consciousness (pureC), which is still the subjective pole of S4.20-DAS. This is the viviktatā (distinctness) of DPV-PB itself: its very nature is to be prior to, and uncontaminated by, all manifestation — including the subtlest manifestations such as bodha and vyoma. This parallels the preBB-QVF: not active, not inert — but the neutral, symmetrical ground whose very character is its prior-ness (ādyatva) to all arising.
Pāda 2 (Steps 95 & 96 — Awareness of Light/Dark + Illumination of Presence/Absence): The brahma-pīṭham declaration
na bhāsā na jyotiḥ ahaṃ brahma-pīṭham
Bhāsā (Step 95 — Awareness of Light/Dark): Bhāsā = luminous appearance, the shimmer of awareness, the experience of light as it arises within the field of consciousness. In meditation and in states approaching samādhi, practitioners frequently report experiences of light (and their counterpart — the awareness of darkness or absence of light). Both the awareness of light (prakāśa-bodha) and the awareness of dark (tamas-bodha) are movements within the manifest domain — they are events within SB. DPV-PB is neither luminous nor non-luminous: it is the neutral, equipollent ground from which the light–dark duality arises through symmetry-breaking, just as the preBB-QVF is neither photonic nor non-photonic.
Jyotiḥ (Step 96 — Illumination of Presence/Absence): Jyotiḥ = the supreme light, self-luminosity (svayaṃjyoti). This is the illuminator of both presence (sattā) and absence (abhāva) — that which makes both 'what is' and 'what is not' cognizable. This is the closest the manifest domain comes to the structure of DPV-PB: illuminating even absence goes beyond the ordinary subject–object structure. Yet even this must be negated. Jyotiḥ is still svayaṃjyotirūpa — the essential attribute (svarūpa-lakṣaṇa) of AV-NB (pureC), which is the subjective pole of S4.20-DAS in HCC. DPV-PB has only the sambhāvanā for self-luminosity — it is the ground of jyotiḥ, not jyotiḥ itself.
Special Note — svayaṃjyotirūpa vs. brahma-pīṭham: Why DPV-PB is not self-luminous
|
Term / Level |
Philosophical status |
DPV location |
|
svayaṃjyotirūpa (self-luminous) |
The svarūpa-lakṣaṇa (essential attribute) of pureC = AV-NB. Consciousness that illuminates itself and all objects. Śaṅkara's nirguṇa Brahman. Experienced in nirvikalpa samādhi. |
S4.20-DAS (HCC current state): subjective (s) pole of DPV-pureC-DAS-cosmic-SB |
|
brahma-pīṭham (Brahman-ground) |
DPV-PB — trans-temporal, unmanifest, equipollent S1. Has only the sambhāvanā (potentiality) for self-luminosity — not self-luminosity as an actual attribute. Prior to the subject–object structure that self-luminosity presupposes. |
S1 — prior to both s and ns poles |
If DPV-PB were self-luminous (jyotiḥ), it would already be on the subjective side of the s/ns duality — i.e., it would be AV-NB = pureC (the s-aspect of S4.20-DAS). But DPV-PB is S1 — equipollent, prior to both s and ns, prior to the very structure of luminosity and its object. This is why the positive declaration in pāda 2 is brahma-pīṭham (Brahman-ground) rather than tattvamūrtam (form/embodiment of truth): mūrtam implies manifestation; pīṭham implies the ground from which manifestation rises.
Pāda 3 (Apophatic description — four qualifiers):
abādhyam ameyam anādyaṃ anantam
|
Term |
Meaning |
Connection to Verse 24's theme |
|
abādhya |
Inviolable — that which cannot be obstructed, overcome, or negated |
No state of consciousness — however exalted (śuddhabodha, vyoma, bhāsā, jyotiḥ) — can obstruct or condition PB; it is their unperturbed source |
|
ameya |
Immeasurable — beyond all metrics, all quantities, all standards of comparison |
The boundlessness of vyoma is still a form of measurability (contained within SB); PB's immeasurability is of a different order — prior to measurement itself |
|
anādya |
Without beginning — not arising from any prior cause; the uncaused ground itself |
PB is logically and ontologically prior to bodha and jyotiḥ — they emerge from it, not it from them |
|
ananta |
Without end — not moving toward any cessation; the eternal unmanifest ground |
The dissolution (Final Dissolution / Mahāpralaya) that follows is a dissolution of SB back into PB — PB itself does not end |
The term abādhyam resonates with special depth here. In Verse 24, the four steps — bodha, vyoma, bhāsā, jyotiḥ — are the most exalted experiential states in the entire 128-step Neti Neti sequence. For DPV-PB to be abādhya (inviolable) in this context means: even the highest mystical experiences — the pure awareness that Śaṅkara called Nirguṇa Brahman, the boundless consciousness-space, the awareness of light, the supreme self-luminosity — cannot condition, qualify, or obstruct the trans-temporal ground. DPV-PB is as unaffected by nirvikalpa samādhi as it is by ordinary waking consciousness. This is the final and most profound statement of the Neti Neti principle's inner logic.
Pāda 4 — Refrain (identical in all 32 verses):
brahmahaṃ brahmahaṃ samaṃ nirvikalpam
|
Term |
Meaning |
|
brahmahaṃ |
I am Brahman (aham brahmāsmi — the mahāvākya assertion) |
|
brahmahaṃ (×2) |
Repetition for emphasis and internalization |
|
samaṃ |
Equipollent, equal everywhere, without distinction |
|
nirvikalpam |
Beyond all mental distinctions, concepts, and duality |
The refrain nirvikalpam resonates with its fullest and most complete meaning at Verse 24. Having negated even śuddhabodha (pure awareness) and jyotiḥ (self-luminosity) — the highest states accessible within samādhi — the declaration samaṃ nirvikalpam now means: equipollent not only with respect to ordinary mental constructs (vikalpa), but with respect to the very subtlest distinctions of illuminated consciousness. Nirvikalpa samādhi is the apex of SB's s-pole — and even that is within the scope of DPV-PB's equipollence. The ground is as 'present' in the highest samādhi as it is in ordinary waking — because it is the ground of both, and prior to the very distinction between them. Here Brahman refers to Param Brahman, which transcends both Saguna Brahman and Nirguna Brahman.
4. Q. Who am I?
A. "I am Brahman", which has 3 meanings:
(1) I am Param Brahman (PB) before manifestation:
I am Param Brahman (PB) in Dvi-Pakṣādvaita Vedānta (DPV): DPV-PB is equipollent — neutral and symmetrical across all dualities (neither attributeless [nirguṇa] nor attribute-laden [saguṇa], neither conscious [jñāna-svarūpa] nor non-conscious [ajñāna], neither subjective [pratyak] nor non-subjective [bahya]) — in its unmanifest potentiality. It is trans-temporal (neither permanently existent nor impermanently transient in conventional terms), embodying maximum information (pūrṇatva) and minimum entropy (nirvikalpa-śānti), as the undifferentiated ground and source [pīṭha], replete with all potentialities (sarva-saṃbhāvana), pregnant with everything, from which Saguṇa Brahman (SB) cyclically emerges and returns, per DPV~ICRDAM.
(2) I am Nirguṇa Brahman (NB) = pure consciousness (pureC) after manifestation, experienced at the Nirvikalpa samādhi state.
There are two types of attributes: Svarūpa-Lakṣaṇa and Taṭastha-Lakṣaṇa (three Guṇas: Sattva, Rajas, Tamas) for understanding essential vs. conditional attributes in Moksha, but both Lakṣaṇas are attributes. In Advaita Vedanta, pure consciousness (PureC) is Svarūpa-Lakṣaṇa, which is still an attribute because it is the yogis' conscious subjective experience at the samādhi state. However, Śaṅkarācārya called it Nirguṇa Brahman because it contains no objects and lacks Taṭastha-Lakṣaṇa (Prakṛti's three Guṇas). It is a state of Bliss: Sat-chit-ānanda.
(3) I am Saguna Brahman (SB) after manifestation,
SB is attribute-laden (both types of attributes: Svarūpa-Lakṣaṇa and Taṭastha-Lakṣaṇa). In individual consciousness, I am DA-ADS-SB (dual-aspect active dynamic self-as-subject), which includes name and form.
Both SB and NB arise from and return to the source/ground PB at cosmic state S1.
4. Note — DPV~ICRDAM:
DPV~ICRDAM is the acronym for spirituality-based Dvi-Pakṣādvaita Vedānta equivalent to science-based Inseparable-Complementary-Reflective Dual-Aspect Monism. In this context, "reflective" indicates that changes in one aspect will immediately and accurately mirror (mutually reflect) changes in the other aspect. AV-NB (Advaita Vedanta's Nirguna Brahman) is pure consciousness (pureC) with svarūpa-lakṣaṇa. The three guṇas — sattva, rajas, and tamas — are conditional attributes (taṭastha-lakṣaṇa) of Prakṛti that temporarily influence empirical existence but are not intrinsic to the essential Self. Moksha is the complete transcendence of all three guṇas, revealing and stabilizing in the true nature as guṇātīta (beyond qualities), pure, unconditioned consciousness identical with Brahman.
AV-NB = pureC = subjective (s) aspect of pureC-related dual-aspect (DA) state (DAS) of DPV-DA-cosmic-SB. NB: Nirguna Brahman. AV-NB lacks only Taṭastha-Lakṣaṇa (three Guṇas: Sattva, Rajas, Tamas). However, DPV-PB transcends both (Svarūpa-Lakṣaṇa and Taṭastha-Lakṣaṇa) types of attributes.
Trans-temporal-neutral unmanifest DPV-PB ~ preBB-QVF-potential (pre-Big Bang quantum vacuum field with the potential for everything at the S1 State of the cosmos). There is symmetry-breaking and phase transition from DPV-PB (S1) → DPV-DA-SBPCFs/QFs (State S2) with actualized protoconsciousness fluctuations (PCFs) as s-aspect and quantum fluctuations (QFs) as non-subjective (ns) aspect of S2-DAS of DPV-DA-SB with PCFs/QFs.
[i]
Neti Neti Principle: 127 steps from (Vimal, 2025v5.1):
https://drive.google.com/file/d/1SJjEjh3MXhGn4aDlQ4a0nQTYrzkK0u-4/view
The 128 Steps for Subject-Object Discriminative Inquiries: Tracing the Path to Nirguṇa Brahman through Neti Neti Principle (NNP) and Drik-Drishya-Viveka (DDV) Method
Q1. What is Jñāna yoga?
1. Physical Level Inquiry
Step 1: The Physical Body as Object
Step 2: The Brain as Object
Step 3: The Sense Organs as Objects
Step 4: Physical Appearance as Object
Step 5: Genetic Makeup as Object
2. Physiological Level Inquiry
Step 6: Breath as Object
Step 7: Heartbeat as Object
Step 8: Bodily Sensations as Objects
Step 9: Health and Illness as Objects
Step 10: Life Energy as Object
3. Mental Level Inquiry
Step 11: Thoughts as Objects
Step 12: Emotions as Objects
Step 13: Memories as Objects
Step 14: Desires as Objects
Step 15: Aversions as Objects
4. Intellectual Level Inquiry
Step 16: Intellect as Object
Step 17: Beliefs as Objects
Step 18: Knowledge as Object
Step 19: Decisions as Objects
Step 20: Wisdom and Ignorance as Objects
5. Ego and Identity Level Inquiry
Step 21: Name and Personal Identity as Objects
Step 22: Ego-Sense as Object
Step 23: Doership as Object
Step 24: Experiencer as Object
6. Subtle States of Mind Inquiry
Step 25: Attention as Object
Step 26: Concentration as Object
Step 27: Imagination as Object
Step 28: Intuition as Object
Step 29: Creativity as Object
7. Mental Faculties Inquiry
Step 30: Perception as Object
Step 31: Cognition as Object
Step 32: Reasoning as Object
Step 33: Memory Access as Object
Step 34: Learning Capacity as Object
8. Subtle Emotions Inquiry
Step 35: Compassion as Object
Step 36: Love as Object [GV ≡ ABAV: 28% (36/127 DDV steps) of DPV
Step 37: Equanimity as Object
Step 38: Contentment as Object
Step 39: Peace as Object
9. Personality Traits Inquiry
Step 40: Character Traits as Objects
Step 41: Habits as Objects
Step 42: Tendencies as Objects
Step 43: Preferences as Objects
Step 44: Talents as Objects
10. Social Identity Inquiry
Step 45: Social Roles as Objects
Step 46: Relationships as Objects
Step 47: Social Status as Object
Step 48: Nationality as Object
Step 49: Cultural Identity as Object
11. Life Story Inquiry
Step 50: Past as Object
Step 51: Future Plans as Objects
Step 52: Life Narrative as Object
Step 53: Achievements as Objects
Step 54: Failures as Objects
12. Causal Body Inquiry
Step 55: Unconscious Mind as Object
Step 56: Subconscious Tendencies as Objects
Step 57: Karmic Impressions as Objects
Step 58: Innate Dispositions as Objects
Step 59: Spiritual Evolution as Object
13. Awareness States Inquiry
Step 60: Waking Consciousness as Object
Step 61: Dream Consciousness as Object
Step 62: Deep Sleep State as Object
Step 63: Altered States as Objects
Step 64: Meditative States as Objects
14. Awareness Functions Inquiry
Step 65: Capacity to Know as Object
Step 66: Capacity to Perceive as Object
Step 67: Capacity to Witness (Sākṣī) as Object [Sāṅkhya’s Purusha and Advaita’s pure consciousness: 67/127=53% of DPV]
Step 68: Meta-Awareness as Object
Step 69: Container Function as Object
15. Subtle Body Experiences Inquiry
Step 70: Energy Centers as Objects
Step 71: Energy Channels as Objects
Step 72: Subtle Sensations as Objects
Step 73: Energy Field as Object
Step 74: Vital Energy as Object
16. Self-Concepts Inquiry
Step 75: Self-Image as Object
Step 76: Sense of Worth as Object
Step 77: Ideal Self as Object
Step 78: Autobiographical Self as Object
Step 79: Temporal Continuity as Object
17. Illuminating Presence Inquiry
Step 80: Illumination Quality as Object
Step 81: Presence Sense as Object
Step 82: Existential Sense as Object
Step 83: Being Experience as Object
Step 84: Consciousness Experience as Object
18. Subtle Observer Inquiry
Step 85: Observer Role as Object
Step 86: Knower Function as Object
Step 87: Subject Role as Object
Step 88: Individual Consciousness as Object
Step 89: Qualified Awareness as Object
19. Beyond Duality Inquiry
Step 90: Separation Sense as Object
Step 91: Thought-Witness as Object
Step 92: Inter-Thought Silence as Object
Step 93: Pure Awareness/Consciousness Concept as Object [Advaita’s pure consciousness = NB = AV-NB: 93/127= 73% of DPV-PB]
Step 94: Boundless Consciousness as Object
20. Final Dissolution Inquiry
Step 95: Awareness of Light/Dark as Object
Step 96: Illumination of Presence/Absence as Object
Step 97: Experiential Substrate as Object
Step 98: Containing Principle as Object
Step 99: Saguṇa Brahman as Object [Cit-Acit Viśiṣṭādvaita (CAV): 99/127 = 78% of DPV]
Step 100: All Observable Phenomena as Objects
21. Transcendence of All Objects
Step 101: Negation Process as Object
Step 102: Temporal Phenomena as Objects
Step 103: Attributes as Objects
Step 104: Definitions as Objects
22. Transcending the Dual-Aspect Self as Saguṇa Brahman: A Neti-Neti Analysis
Step 105: Examining why the dual-aspect active dynamic self as Saguṇa Braman (DA_ADS_SB facet of self) cannot constitute our true nature
Step 106: Exploring why the dual-aspect passive invariant self as Saguṇa Braman (DA_PIS_SB facet of self) is not the ultimate PB reality
23. Realization of Neutral Param Brahman (PB) ~ Neutral Pre-Big Bang Quantum Vacuum Field (Pre_BB_QVF)
Step 107: The Revelation of Param Brahman (neutral PB ~ neutral Pre_BB_QVF)
Step 108: Dissolution of Subject-Object Distinction
Step 109: Dissolution of the Seeker
Step 110: Recognition of True Nature
Step 111: Direct Realization
24. Implications of Realization
Step 112: Transcendence of All Dualities
Step 113: The Essential Nature
Step 114: The Journey as Unveiling
Step 115: The Timeless Recognition
Step 116: The Ultimate Truth
25. The Final Understanding
Step 117: Beyond Conceptualization
Step 118: The Inquiry as Appearance
Step 119: End of Seeking
Step 120: The Ever-Present Truth
Step 121: The Provisional Nature of the Path
26. The Essence of Truth
Step 122: Beyond All Experience
Step 123: The Fullness of Being
Step 124: Beyond Identity
Step 125: Beyond All Distinctions
Step 126: The Ultimate Not-This-Not-That
Step 127: The Final Truth [DPV-PB: 127/127 = 100%]
Step 128: I am Param Brahman (PB) of Dvi-Pakṣādvaita Vedānta (DPV) ………….. 142
DPV-PB is equipollent—neutral and symmetrical across all dualities (neither attributeless [nirguṇa] nor attribute-laden [saguṇa], neither conscious [jñāna-svarūpa] nor non-conscious [ajñāna], neither subjective [pratyak] nor non-subjective [bahya])—in its unmanifest potentiality. It is trans-temporal (neither permanently existent nor impermanently transient in conventional terms), embodying maximum information (pūrṇatva) and minimum entropy (nirvikalpa-śānti), as the undifferentiated ground and source [pīṭha], replete with all potentialities (sarva-saṃbhāvana), pregnant with everything, from which Saguṇa Brahman (SB) cyclically emerges and returns, per DPV~ICRDAM (Inseparable-Complementary-mutually_Reflective dual-aspect monism).
Final Truth: The term ‘neutral’ in PB (Param Brahman) is defined through the neti-neti principle to make PB fully symmetric, i.e.,
1. neither explicitly attributeless nor explicitly attribute-laden,
2. neither self-certain (self-aware, self-conscious, self-existence, self-recognition, etc.) nor self-uncertain,
3. neither impermanent nor permanent (SB is trans-temporal),
4. neither subjective (s) nor non-subjective (ns),
5. neither physical nor non-physical,
6. neither aśūnya nor śūnya (PB's neutrality transcends the śūnya/aśūnya dichotomy)
7. neither atman nor anatman, i.e, PB, transcends the atman-anatman category
Example: The symmetry breaking of the unified field (UF) leads to 4 fundamental fields (gravitational, EMF, weak, and strong). We can explain this symmetry and symmetry breaking in UF and compare them with those in PB.
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RāmLakhan Pāndey Vimal, Ph.D.