The Essence of Vedanta
1. God is all there is OR there is nothing but God.
2. God is all being – all that can be sensed, all that can be imagined, all that cannot be imagined.
3. God exists as the totality of Being, including the known, the unknown and the unknowable; God also exists in/as every instance of being.
4. God perceives him/her/itself in different gradations of objectivity – leading to a continuum of Being with gradations of Consciousness.
5. God as Subject is absolute Consciousness. It is known as Brahman. The power by which it perceives itself is known as Maya. The forms of objective self-perception have relative consciousness and are thus forms of Ignorance.
6. God as Object is Matter. All the gradations of consciousness leading to and including the Consciousness of Subject are latent in the Object, just as all the gradations of consciousness leading to and including the Inconscience of the Object are latent in the Subject.
7. God as Subject evolves towards greater and greater material perfection; Matter as Object evolves towards greater and greater spiritual perfection. These two evolutions are in fact one perpetual motion machine, an involution-evolution.
8. Consciousness implies Sentience and Will.
9. The sentience of God Consciousness is absolute Bliss. The sentience of relative consciousness is the duality of pleasure and pain.
10. God is thus absolute Being, absolute Consciousness, absolute Bliss (Sacchidananda), absolute Subject (Paramatman).
11. The will of God Consciousness is Divine Will. The will of relative consciousness is the duality of will-towards-consciousness and will-towards-unconsciousness.
12. Will-towards-Consciousness is called Good; will-towards-unconsciousness is called Evil.
13. Each instance of being is nothing but Being; but depending on its gradation of consciousness, it is relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil.
14. God as absolute Being, absolute Consciousness, absolute Bliss, absolute Subject – is also absolute Instance or Individual (Purushottama).
15. Thus, though each individual instance of being (jiva, purusha), depending on its gradation of consciousness, is relatively ignorant, relatively happy-and-unhappy and relatively good-and-evil; this is a form of self-perception by the absolute Instance or Individual (Purushottama). Absolute Individual is thus the truth of the individual in the relative field, but is not realized as such by it.
Dr. Debashish Banerji, P.h.D.
Dean of Academic Affairs, The University of Philosophical Research