Once upon a time, there was a prosperous kingdom. The king was extremely kind and just. All the people in his kingdom were like his own children. This king, the mightiest in the entire universe, was the epitome of six qualities: Dnyan (Spiritual Knowledge), Yashashree (Glory instilled with divine grace), Aishwarya (Unbounded Sovereignty), Sampatti (Abundance), Audarya (Magnanimity), and Vairagya (Detachment). The name of this omniscient, all-mighty, and omnipresent king was ‘Ishwar’ (God). He had a learned wife, named ‘Maya’. The entire administration of the kingdom functioned strictly according to the rules set by the king. Yet, dispassionate by nature, the king used to be ‘detached’ with day-to-day affairs, which were ably managed by the queen, Maya. King’s deputy was truly his confidant. His name was ‘Sadguru’ and he was the most virtuous and pious (sattvaguna-sampanna), enlightened (atmadnyani), gentle at heart (kshamashil) and was as revered as the king himself by the people. The king and queen had three sons and one daughter. Their names were ‘Dharma’ (Righteousness), ‘Sanskriti’ (Heritage), ‘Adhyatma’ (Spirituality), and ‘Vidnyan’ (Science). The youngest, “Vidnyan” was the apple of his mother’s eye, and thus, due to excessive pampering, had turned arrogant and rebellious. He found his father’s rules to be too restrictive. He even ignored Sadguru’s advice. Supported by his mother, he grew more defiant each day and could not get along even with his siblings. ‘Dharma’ and ‘Sanskriti’ were peaceful by nature and lived happily together. Both “Vidnyan” and “Adhyatma” were inquisitive, never satisfied until they discovered the true nature and the root cause of all things. When the children were old enough, the king told them about their grandfather. By that time, the children were well aware of their father’s ability and prowess. Their grandfather was even mightier than him. His name was Brahm, described as Shuddha (devoid of impurities), Buddh (devoid of ignorance), Mukta (devoid of bondage), Vimala (devoid of Mala or blemish), Nishkala (changeless), Shanta (Peace itself), Sat-ghan (pure Existence), Chit-ghan (pure Consciousness), Ananda-ghan (pure Bliss). Hearing this, Adhyatma said, “I can’t wait to see him. I want to be like him – Sat-rup (pure Existence), Dnyan-rup (pure Consciousness) and Ananda-rup (pure Bliss).” Vidnyan said, “I want knowledge and happiness too. But I don’t need my grandfather for that. I will get them on my own”. The king, Ishwara, was delighted to hear both of their wishes and assigned all further responsibility to his confidant, “Sadguru”. The queen, however, was opposed to this. But she was not beyond the king’s command. The queen had little say before Sadguru as well. Vidnyan had already charted his own course. He did not need anyone’s advice. Nurtured by the essence of Rajoguna (one of the three Gunas or qualities associated with restlessness) inherited from his mother, Vidnyan had developed a critical and ego-driven nature that refused to place faith in anyone. “Adhyatma,” on the other hand, had inherited Sattvaguna (one of the three Gunas or qualities associated with purity & wisdom) in abundance from his mother, so even though he was rational and inquisitive, he was also full of faith. He sat at the feet of the Sadguru — and with reverence and deep concentration, learned the path to reach his Grandfather. Sadguru (being a trustworthy/wise authority – Aapta) explained all the signs, obstacles and dangers to be avoided on the path, and gave him a divine chariot for a swift travel. One wheel of the chariot was inscribed with “Naam” (the Divine Name), the other with “Dhyan” (Meditation or Contemplation). The chariot was yoked to a horse named “Soham” (I am That) — a radiant white, powerful, and swift steed. Finally, to navigate the path without straying off course, a map titled “Upanishads” (authored by none other than the king himself) was given to him. To be able to understand that map properly, Adhyatma was also given a book. When Adhyatma opened its first page, it was titled ‘Santavani and Sadguruavani’ (Teachings of Saints and Sadguru)! Thus prepared, Vidnyan set out on the path of ‘Bahirmukhta’ (outward focus), while “Adhyatma” on the path of ‘Antarmukhta’ (inward focus), both seeking absolute truth and bliss in their own way. Thus the tale of the beginning of ‘Adhyatma’ and “Vidnyan’s” journey concludes.
Like the symbolic narratives woven into the ancient Puranas, this too is a tale told in metaphor. We must move beyond the literal meaning to grasp its deeper intent. In this allegory, Adhyatma represents inward pursuit (Antarmukhata), and Vidnyan represents outward pursuit (Bahirmukhata). Both are commonly seen human tendencies and are necessary to enrich human life. Brahmadev has designed everyone’s senses to be external-facing for survival, living their day-to-day life, and to experience the worldly pleasures and sufferings (Prarabdha). Yet, after completing the essential worldly engagements, Brahmadev has granted the human — and the human alone — the free will (Kriyamana Karma Swantantrya) to turn the senses inward. It is here that pairs of opposites begin to emerge — those who follow only outward path (galbala), and those who embrace both outward and inward (galbala and nivala) paths; spiritual seekers and scientists, theist and atheist, renunciation and indulgence — all these contrasting pairs take form. The grandeur of science is based on three fundamental postulates: 1) I am the body, 2) the world is Satya (real), and 3) I am the doer/experiencer (Karta/Bhokta). While, spirituality starts by declaring these three as illusory (Bhramak). Since the spiritual seeker must pursue spiritual practice while managing worldly duties, it becomes a delicate act — like walking a tightrope. To make it manageable, one must recognize and accept two levels of reality — Vyavaharika (transactional) and Paramarthika (ultimate) — and by adhering to their respective laws, align one’s life to fulfill worldly duties while pursuing the realization of the non-dual truth.
Even in science, the laws of physics at the macroscopic level (astronomy) and the microscopic level (quantum physics) are different. The efforts to unify them are still ongoing (String Theory), as envisioned by the renowned scientist Einstein. Even within science, there are two groups of scientists: those who deny all that is beyond sensory perception, and those who accept its possibility. Science has a vast expanse and in the recent past, it has expanded into countless new branches — ranging from the fundamental disciplines of physics, chemistry, and biology to advanced fields like embryology, neuroscience, astrophysics, genetics, and many more. A comparative study of the science of the human mind and spirituality is more appropriate, as Paramartha pertains to the mind, not the body. Every act performed in the name of the Paramartha ultimately bears a connection to the mind. The mind, where thoughts originate, is often linked with the “human brain”. The branch of science that studies it is “Neuroscience”. If one examines the latest and greatest theories of this science, the two groups of scientists mentioned earlier become obvious. One also realizes that as modern science delves deeper into the subtler realms, the new knowledge that it uncovers reaffirms that the principles of spiritual science are the ultimate truth. Let us look at a few examples to better understand this point.
1. The most fundamental, yet highly controversial issue in neuroscience, which divides scientists into two groups, is: ‘Does the brain create consciousness (chitta, thoughts)’, or ‘does consciousness make the brain function?’. Paramartha shastra has crystal clear guidance on this matter. It guides to a single Tattva that resides in everyone’s Antahkarana (mind) and enables the very process of knowledge. The Ovi (verse) from Dnyaneshwar Mauli, ज्ञातु ज्ञेया विहिन । जे का त्रिपुटेची ज्ञान (free from the illusory triad of the knower and the known, it is pure knowledge itself) describes this ‘ever-present’ knowledge (Chit). The moment Chit is identified with an object (gross or subtle), it is called “Chitta” (mind). This Chit—pure consciousness—is ever-present and instrumental to the very process of knowledge as without it, even the slightest of knowledge is impossible. In the 13th chapter of Dnyaneshwari, Mauli describes this ‘ever-present’ knowledge:
जे देखिलयाचि सवें । दृष्य दृष्टा हो आघवें । एकवट काळवें । सामरस्ये ॥ १३.९३६ ॥ मग तेचि होय ज्ञान । ज्ञाता ज्ञेय इन । जेणे गमिजे स्थान । तेहि तेची ॥ १३.९३७ ॥
The moment one has a direct realization of the Atma (Self), the knower and the known are recognized as the Atma (Self) Itself. In that state of non-duality, the knower, the known, the knowledge and the result of such knowledge — Moksha (liberation) — is none other than Atma (Self) itself. This also explains the perceived knowledge when a person is dreaming. Even in the waking state, not all visual experiences require eyes as we can imagine or remember a beautiful sunset and enjoy its beauty. However, science has captured the brain activities behind such an experience. According to them, “No illumination lights up your visual cortex, which is submerged in the same blackness as the rest of the brain. Yet microvolts of electricity pumping ions back and forth along your neurons magically produce a picture full of light, not to mention beauty and a cascade of associations with every sunset you have ever seen.” In short, modern scientists are expressing the Paramarthik (ultimate) truth—that consciousness makes the brain function—in their own language.
2. Neuroplasticity has proved that neural networks can change throughout our life. Going one step further, Neurogenesis shows that even new neurons can form in the brain and they can create new neural pathways. Thus, the brain is proved to be the effect, whose cause is consciousness or the sense of awareness. Science says, “Neuroplasticity is better than mind over matter. It’s the mind turning into matter as your thoughts create new neural growth.”
This aligns with the Sadhana Shastra (spiritual discipline) which includes: erasing the impressions born of desire and replacing them with impressions rooted in spiritual wisdom or scriptural guidance; softening our reactions to things happening around us; staying mindful of thoughts, emotions, feelings arising in our mind giving way to noble thoughts and blocking the negative ones; and ultimately transcending all experiences after enlightenment. All these spiritual concepts strongly suggest changes in the neural network. Scientific research on states of deep meditation has proven beyond doubt that “the brain can adapt to spiritual experiences”.
Regarding the brain activity of those who practice meditation throughout their lives, science says, “their prefrontal cortex displays heightened activity; the gamma wave activity in their brains has twice the frequency of normal people’s. Remarkable things are happening in the monks’ neocortex that brain researchers have never seen before”. Therefore, this is the answer given by science itself to the group of scientists who say that spirituality is self-delusion or superstition. Let us pose some questions based on scientific principles for all of us to consider.
1. Modern Quantum Physics states that at the subatomic level, nothing is deterministic. Elementary particles exist as invisible waves spread in all directions, and they take a definite place in spacetime when a sentient being observes them. Q. Is this not the description of Maya given by our Saints and Scriptures as Sat-Vilakshan (neither matching with qualities of existence) and Asat-Vilakshan (nor matching with qualities of non-existence)? In the fourteenth chapter of Dnyaneshwari, Shri Dnyaneshwar Maharaj says,
तेवी लवकलिया दिठी । मग देखणे जे जे उठी । तया नाम सृष्टी । मीचि विये पैं गा ॥ १३.८५ ॥
The Lord declares in Bhagavad Gita – It is I who manifest this creation as the Knower (Kshetradnya) of the Field (Kshetra). The moment the illusion of ‘being the seer’ (drashta) overlays the Knower, perception arises (vrutti-dnyana) — and with it, the world of appearances comes into being. Doesn’t the Drushti-Srushti Vada (theory that states – the world does not exist independently of perception) underline this very scientific concept mentioned above? Werner Heisenberg, who proposed the theory of “Uncertainty principle”, says, “Not only is the Universe stranger than we think, it is stranger than we can think”. Does this sentence not represent the ‘Anirvachaniyatva’ (indescribability) of Maya?
2. According to neuroscience, sensory experiences such as sound, touch, form, taste, and smell are called qualia — subjective qualities that arise in consciousness (Chitta) and have no independent existence outside the mind. Just like the sensory qualia, the sense of self and the experience of love are mental phenomena that arise within consciousness (Chitta). The famous British Neurologist Sir John Eccles says, “I want you to realize that there exists no color in the natural world, no sound-nothing of this kind, no textures, no patterns, no beauty, no scent”. Essentially we are the source of qualia (to give meaning to vibrations of light as color). Q. Doesn’t the Vedantic understanding of human experience as ‘being, awareness, and love’ (Asti, Bhati, Priya), rooted in the essence of Sat-Chit-Ananda, suggest that we are the very origin of qualia — not passive receivers, but the source itself?
3. Cognitive scientist Donald D. Hoffman coined the term “conscious agent”. He says, “conscious agent perceives reality through a specific type of nervous system. It doesn’t have to be a human nervous system.”. Q. Doesn’t the concept of ‘Jiva’ in spiritual science say the same thing?
या उपाधीमाजी गुप्त । चैतन्य असे सर्वगत । ते तत्वज्ञ संत स्विकारिती ॥ (Veiled by the power of maya, the seemingly hidden all-pervading consciousness (chaitanya), is recognized by Tattvadnya Saints.) Isn’t the ‘Chaitanya’ (Consciousness) mentioned in this Ovi the Jivatma (in the form of awareness), and aren’t the ‘Tattvadnya’ (seers of Truth) — our saints and rishis — who directly experienced the Brahm-Tattva, the scientists of olden times? In the 14th chapter of Dnyaneshwari, Shri Dnyaneshwar Maharaj says,
आता अज्ञानासारिखे । वस्तु आपणपांचि देखे । परी रूपें अनेके । नेणो कोणे ॥ १४.८३ ॥
(Owing to the veil of Avidya, the one undivided Reality — Brahm — appears as many. But blinded by illusion, we do not perceive its essence.) In accordance with its karma, the Jiva assumes various bodies across different life-forms, and in each, it identifies that body as its own true nature — just as this verse describes. Therefore, the Jivatma perceives itself in countless forms. Where science ends, spirituality begins. Science cannot go beyond the physical realm (like the brain). Whereas spirituality goes even beyond the mind to describe the principle of Sat-Chit-Ananda.
According to spiritual science, the ‘Mind’ is also Jada (non-living) because it is made of the Vayu (air) element and it disappears in deep sleep. Science, however, has yet to grasp the mind’s true nature. In practical life, we must acknowledge the benefits of scientific knowledge and use it well, but at the same time, we must direct our efforts wholeheartedly toward spiritual progress. For, ultimately, science itself admits: “The belief that science deals in empirical facts” is outdated; rather “in reality, science organizes and gives mathematical expression to experiences in consciousness”. Regardless of grasping the subtlest layers of the physical realm, it cannot transcend the limits of the human nervous system — let it be the search for the Higgs Boson or the pursuit of string theory.
To transcend those limitations, scientists will have to hold on to the knowledge that ‘is’ — the knowledge of pure being, as Einstein did in his discoveries (which Einstein grasped while discovering Space & Time. Its mathematical representation E=mc2 came after some time and great effort. The same goes for the Benzene Ring and Thomas Edison). As Einstein said, “The most incredible thing isn’t the existence of the universe but our awareness of its existence.” Let us conclude this reflection by quoting a verse from the thirteenth chapter of the Dnyaneshwari, which encapsulates the essence of the spiritual science whose central tenet is: ‘the complete cessation of all suffering in the present, along with the attainment of supreme bliss — grounded in reason’ and for which the means is Jiva-Brahm-Aikya — realization of the non-duality between the individual self and Brahm —
आकारु जेथ सरे । जीवत्व जेथे विरे । द्वैत जेथ नुरे । अद्वय जे ॥१३. १९४४ ॥
(Where the gross and subtlest form disappears, where Jivatva (individuality) dissolves, where there is not a slightest trace of duality, such is the non-dual Parabrahm).
!!! This blossom of reflection is offered at the lotus feet of the Sadguru, in deep reverence !!!
