'AWARENESS', 'CONSCIOUSNESS' AND 'UNDERSTANDING' IN THE CONTEXT OF VEDANTA

[Guest guest]

Pranams to the Advaitin Group and Wishes for the New Year!

I have been grappling with certain terms in English renderings of

Vedanta. Seeking your guidance, a small note is appended below:

 

A CONSIDERATION OF THE ENGLISH TERMS `AWARENESS', `CONSCIOUSNESS'

AND `UNDERSTANDING' FROM THE VIEWPOINT OF VEDANTA

 

 

The English terms `Awareness', `Consciousness' and `Understanding'

are used interchangeably and to mean the same concept in Western

philosophy. In many English translations and various commentaries on

Indian philosophy written in the English language, these words recur

in defining certain critical concepts.

However, the meaning and context in which they are used in Western

and Indian thought are slightly different. It may be appropriate to

examine these meanings a little carefully.

 

The Oxford Dictionary defines the meaning in almost identical terms

and basically states that they represent a state of knowledge which

enables one to understand something clearly.

 

`Awareness' appears to be a state of existence or

being. `Understanding', however, is the end result of acquisition of

knowledge. `Awareness' is a state that is free of any definitive

action or process. It can be described as `endowed' or `self-

existent' rather than `acquired' or `achieved'.

 

`Understanding', on the other hand, clearly connotes the acquisition

or achievement of some kind of intellectual clarity, following a

process of learning or striving.

 

This difference can be demonstrated by the idea of `being aware that

one has understood a situation'. `Awareness' and `Un-awareness' are

states of being, while `Understanding' is an intellectual

achievement. It is also possible to be `aware' of one's `Ignorance'.

 

This difference between `Awareness' and `Understanding' is critical

to an appreciation of Indian philosophy.

 

The word `Consciousness' is used in Western thought to represent two

slightly different concepts. One concept is to mean the same state

of being as `Awareness'. The other concept is to define `the state

of wakefulness'.

 

Scientists, including psychologists, use the term to represent the

wakeful state. Seen from this angle, the states of `dreaming', `deep

sleep', `meditation', `telepathy', `clairvoyance', etc are often

described as `states of consciousness'. Freud used terms such

as `sub-conscious', `unconscious' etc. Some people have used terms

such as `heightened consciousness', `super-conscious' etc to try and

describe deeper levels of man's being.

 

Indian thought, however, uses the word `Consciousness' purely to

represent `an inner state of being' or `awareness'. It is considered

to be constant, unchanging and permanent, and is present in all

states of being, that is, deep sleep, dreaming, waking, mental

concentration, meditation and even `samadhi' or the state of atmic

realization.

 

`Consciousness' is present throughout, at all times, observing the

various differing conditions, the continuous stream of thoughts, and

the incoming flow of sense-impressions, some recognizable and

correlatable with memory and some completely new. `Consciousness' is

a witness to the efforts of the intellect, the flood of memories and

latent tendencies, to the body and to the world outside.

'Consciousness' and 'Awareness' are thus interchageable in the

Indian context.

 

Indian thought calls this `Consciousness' by either of two names in

Sanskrit, which is, `Pragna' and `Chith'.

 

The English word for `Understanding' could be `Jnana', which is also

translated as `knowledge'. Confusion sometimes arises in translation

when the word `Jnana' is used to represent a state of `realization'

which differs basically from acquisition of knowledge. To clarify

such a tendency towards confusion some texts use words such

as `Vijnana', `Prajnana' and `Sujnana'. These words describe a kind

of ascending scale of knowledge.

`Vijnana' can be said to be `experience' or `wisdom', which is

knowledge gained from experience. `Prajnana' is a wider and more

profound knowledge of matters beyond the ken of the mind and

intellect. `Sujnana' is pure knowledge of the Supreme and

corresponds to `Consciousness'. The terms `Pragnana' and `Sujnana'

can be said to state the same concept.

 

It is in this context that an important sloka from the Aitreya

Upanishad is translated thus:

Sarvam Thath Pragnanetram Pragnane Prathistitam Pragnanetro Lokaha

Pragna Prathista Pragnanam Brahma

 

'All these are guided by consciousness and are supported by

consciousness. The universe has consciousness for its guide.

Consciousness is the basis or stay of all. Verily consciousness

(Prajnanam) is Brahman.'

 

Kindly comment.

Regards and Pranams

Mohan

[Guest guest]

--- On Sat, 12/27/08, smnm1010 <smnm1010 wrote:

 

 

 

'All these are guided by consciousness and are supported by

 

consciousness. The universe has consciousness for its guide.

 

Consciousness is the basis or stay of all. Verily consciousness

 

(Prajnanam) is Brahman.'

 

Kindly comment.

 

Mohanji - PraNams

 

The points you have raised are important part of epistemology. Most of these are

discussed and being discussed in the Knowledge and the means of knowledge

series. Shree Dennis Waite is editing the series and putting in his website for

those who are interested to know using better English - under the title -

Critical analysis of Vedanta ParibhASha.

 

Hari Om!

Sadananda