THE PAN - HINDU SPIRITUALISM: The Advaita Vedanta AND PRIOR MAN VERSUS THE

UNIVERSE

OvidiuNedu
The realist ontology implicit in the mentality of ordinary common sense, brings man to a
frightening prospect who reports to its minor importance in a universe that is indifferent to its
values. Human beings seem a minor accident occurs in a universe that, ultimately, following
another sense of evolution as a human being than interested. Ultimately, after a short period of
"survival", man is crushed by that same universe that continues to evolve, indifferent to human
values.
Some religious systems, including Advaita Vedanta, the "official" philosophy of Hinduism, flip
this perspective, claiming the priority of man in relation to the Universe. One way or the other,
the purpose of the universe is linked to the purpose of man. This way of looking at things could
also be contextualized in a realistic ontological framework, as happens in Judaism and
Christianity (at least in their canonical forms), in which man is a part of the Universe, but the
reason being of man precedes the purpose of the universe.
The reversal of perspective is even more radical in the case of some idealistic currents, as is the
case of Advaita Vedanta. In the case of this philosophical current, man ceases to be a part of the
Universe, even the fundamental part, and becomes the very basis of the universe. In the case of
these systems, it is more correct to speak of the human experience of the Universe as the
Universe as a collection of objective entities, among which is the man too. The experience of the
Universe to man as a subject who experiments and that - it can not be found elsewhere. The
reasons for the universe is not only connected to the reason of man, but they depend exclusively
on them. There is nothing objective in the universe, nothing that depends on the condition of the
subject that experiences, nothing that can
6exister not reflect this condition. The Universe is opposed and, in addition, it is not indifferent to
the direction of evolution of the being who experiences, but there is just to give the possibility to
this being to evolve; the universe is simply a part of the evolutionary mechanism of the human
subject. Ultimately, the direction of evolution of the Universe is subject to human teleology.
This is the perspective that Advaita Vedanta adopted regarding the relationship between the
universe and the human being. Since, by its very name, Advaita Vedanta proclaims as a monistic
philosophy, has dvaita-meaning "non-duality" in this system of thought the subject is unique, is
the absolute consciousness (cit) which, being affected by ignorance (avidy, ajna) takes the
hypostasis of a variety of individual beings (j va). In essence, all these beings are the same with
absolute consciousness, called Brahman, but they represent demarcated hypostases of an illusory
way, the same consciousness. The Vedanta discuss any individual determination of any personal
characteristic in terms of "limitations" (updhi).
"III.3. The Self (tman) is like space (

) and the appearance ( ) individual souls

() is similar to [the appearance] of the area of the pitcher. "1

"III.19. One who was not born (aja) is differentiated in an illusory way (

) and not
otherwise. "2
Once self-limited and have taken the hypostasis of beings, absolute consciousness experiences all
through this "window" which is the assumed limited individuality. The universe is nothing but a
projection, an experience of absolute consciousness hypostasized as diverse beings. The texts of
Vedanta have this screening trial to experience the universe as a repetitive coverage of the
absolute consciousness by a number of envelopes (ko a) becoming coarser and more and more
distant from nature .

"17. The so () is that no parts (), this truly

unique (eka), the cover () by many body (deha). "3
"II.20. The body (arra), paradise (svarga) and hell (Naraka), the
sequence (bandha) and deliverance (moka) as fear (bhaya) - [all of
this] is only to ideation (kalpanmtra) .... "4
The article describes the phenomenal-ontological stages of the
manifestation of the universe, without insisting on his spiritual
relevance, the manner in which the spiritual condition of the subject
who experiences este reflected in terms of its projections.
Ignorance (ajna, avidy)
Ontological alteration, which makes the transition from absolute
condition for the human-phenomenal, occurs as a result of ignorance
(ajna, avidy) and delusion (my) projected this ignorance
background. The absolute loses self-awareness, and instead of it,
experiences the illusion of the universe in which subsequently will lose
him - even.
The average manifestation of illusion is summarized in the philosophy
of Vedanta by exposure of both ignorance has que
capabilities. The two abilities are that of "envelopment"
and the ability to "projection" or "dispersion"
. The wrapping capacity that Brahman loses its selfawareness, self-reflexivity its (absolute knowledge). The projection
capability substitutes the absolute knowledge, lost by the wrap, with
the illusory universe. The Sanskrit word that names the ignorance
projection capacity "vikepa" which literally means "dispersion",
"broadcast", but in European languages, was almost always results in
the forms of name "projection". But European translations not keep the

connotation dispersion, alteration of the primordial unity becomes

multiplicity of occurrence of the act (projection) of the Universe.
"51. There are two capacities of
ignorance, called "wrap" and "projection"
.
52. The ability wrapping [appears] as
follows: Just as a town [formed] many small clouds, constituting an
obstruction visual field of an observer
, hides the sun disc and
ignorance , constituting an obstruction
an observer intellect hides the Self
unlimited, who is not involved in human
existence. "5
"54. The capacity projection is that by
which the ignorance, through its own capabilities, of
the sort that by the Self enveloped by it
should take the birth space and any other event of its
kind , as ignorance of the
rope leads, through its own capabilities, to the birth of [the idea] snake
and others.
"The world is derived by projecting capacity, from the
subtle bodies and ends with the
Universe". " 6
Conforms to Vedanta, ignorance is eternal, unlike its defining events.
The illusory event is a normal aspect, natural, associated with the
ultimate reality. Unlike Christianity, ignorance is not a "Ontological
accident," the result of a possible "fall". It lies in the nature of ultimate
reality to project the illusion and even lost it - even after illusion.
Experience is something that an outflow of absolute Self Similarly, an
exit to the Universe always planned by him - and even a return to self.
This cyclical dynamics is inherent in reality. The creation and release
does not represent, as for Christianity, unique events, quotas, which
are derived as a result of the "free decision" a theistic deity. Monism
rather deistic Vedanta considers the event as a "derivative nature" of
the absolute, as a dynamic aspect of the ultimate reality. The trial of
loss of self-consciousness of the absolute, by the power of illusion, and
the release of the illusion, the rediscovery of the essential identity, are
natural trials. The release it - even is a natural process and it does not
need an extraordinary divine intervention in the universe by which
human beings are "converted" and directed to the practice of
liberation.

The final dissolution of a life cycle (Kalpa) is not the destruction of

illusion, but simply a reduction of one - one of a form of multiple
demonstration in its primary form, undifferentiated. The eternity of the
illusion that each universal dissolution is followed by the demonstration
of a new universe, the birth of a new cosmic cycle. During the interim
period between two cosmic cycles, the illusion exists in its
unmanifested form, latent form.
Even if it is eternal, illusion is not essential, it does not exist by it even, but only represents an absolute appearance. Here lies the
difference between the Vedantic monism and dualistic systems (that
give the universe an autonomous being). As much as the illusion
Brahman are eternal, not everyone is a substance which, without being
independent ontological perspective. Only Brahman is self - same,
illusion is an event established in Brahman. Only Brahman is objective,
being only an illusory Universe experience with Brahman as the subject
who experiences.
The distinction between the ontological status of Brahman and the
Universe results, suggestively, consideration ccording Brahman which
is "existence" (sat), while the Universe is qualified as a "game" (ll).
The metaphor of the game is often found in school texts as an
explanation of the status of the event and that - it says no necessity,
accidental of the event, in opposition to the absolute reality. The lack of
substantiality, the non-essentiality of the game features the same
time, the Universe which, relative to the absolute, is only a "cosmic
game".
The phenomenal envelopes Self
The illusory phenomenal which is superimposed on the pure
consciousness of Brahman, which envelops the absolute consciousness
giving birth to the experience of the universe is structured in several
ways by the Vedantic philosophers. He trained several types of
systematization of the phenomenal world, acquiring three
consecration. This is the description of the experience of the universe
as the whole body on three - imposed (adhysa) to the absolute, all
three envelopes or all three states.
In general, the levels are phenomenal imposed a hierarchical order,
according to their degree of remoteness from the absolute nature. At
the same time, conditioning the relations established between the two
levels, from the closest to the ultimate reality to the farthest. In this
way, the first body of the absolute, ie the
causal body is the one that determines

the existence of any event. Subsequently, in the phenomenal

manifestations conditioned by the causal body, the first is to
individualize the subtle body , psycho
structures - noetic. The last level of experience- in relation to this
classification - is the gross body , the
physical body.
The premise non - differentiated experience: the causal body
(Kraa arra)
The primary mode of the phenomenal illusory is
represented by the causal body (kraa arra). Rather, to this
level of manifestation, the premise of the experience of the
phenomenal self. The primary illusion exists as an ignorance of
Brahman; experience this illusion is that Brahman loses selfconsciousness without this lack of self-reflexivity is accompanied by
the experience of a positive reality. Brahman is strictly ignoring the
negative sense - ie it does not have actual knowledge - without being
misled by an illusory manifestation that takes the place of the
knowledge of the Self.
Given the absolute unity and undifferentiated primary ignorance, it can
not be subsumed concepts that thought uses concepts which
presuppose necessarily discrimination. It is for this reason that the
Vedantic texts say that ignorance can not be described
and lacks the features of its multiple
determinations individual manifestations . At
this level of the event, only the first ability of ignorance, that of
wrap is active, primary ignorance only representing
the loss of self-reflexivity of Brahman.
"Regarding [the body] non - determined (avykta), we say that is
the cause of both body , non knowledge Soi his
event. It is the causal body of Self. "7
"What is the causal body ? One who can
not be described , which lacks
beginning, [having] the nature of ignorance
, sole cause of the other two bodies
, who represents the own ignorance of
its nature, which nature lack determinants

 - that is the causal body

"8.
The causal body is the undifferentiated condition of all experience,
being thus inherent in any event; only to the state of deep sleep the
body is experienced by him - even without the
decisive events it raises. In this way, the state of deep sleep is the
closest to Brahman, representing less altered hypostasis of
consciousness.
"XVI.18. The germ (bja) of the waking state (jgrat) and dreams
(svapna) is [the state] known (khya) under the name "deep sleep"
(suupta) and is made of the dark (tamomaya). "9
During deep sleep, the absolute condition is affected only by the
indiscriminate ignorance; despite the wrap in ignorance and
obstruction of the consciousness of self, the suffering does not exist in
this step. During deep sleep, all beings have a unique experience and
undifferentiated bliss. At this level of experience, level characterized
by non - determination and consistency, no conflict can appear and
thus suffering can appear either. In this sense, the causal body is the
so - called "envelope which consists of bliss"
.
"What [the enclosure] which consists of bliss?
This is the nature of
causal body which is established in the ignorance,
which is impure existence accompanied
by mental changes as pleasure and
others, [is] the envelope which consists of bliss
. "10
The three trends (gua) of the event
From the later levels of the causal body, we can talk about the actual
projection of illusion by the absolute consciousness that, in addition,
takes the hypostasis of several beings. The explanation of the types of
projection of consciousness is often done by the call to three very
important categories of Indian philosophy that Vedanta has gained
Skhya school, one of the oldest philosophical systems of space
Indian.
These are the three "trends", "qualities" (gua) of the event: Sattva
(manifestation as knowledge, ideation), Rajas (manifestation as
volition, action) and Tamas (as an event experience of the opaque

materiality, which lacks consciousness). The dualist school Skhya

see them as trends taking shape in which the material nature
(prakti); the idealism of Vedanta reinterprets them as means of
illusion (my) projected by the absolute consciousness.
Except the primary level of phenomenal existence (the envelope
consisting of bliss, the causal body), which, under its non determination and absolute oneness, is not subject to any division, any
other form of experience takes the form of one of these aspects. It is
very important that these three "qualities" are "internal" properties of
consciousness, the means it makes its presence felt. While materiality
is a projection of consciousness, although in the case of this
experiment knowledge receded to a great extent, by itself.
The Sattva represents the phenomenal which is as ideation, as
knowledge. The Vedantic philosophers describe the Sattva as the
translucent consciousness brightness. The phenomenal appearance
manifested in Sattva represents the least altered form of experience.
Of all types of phenomenal, Sattva is the highest mode to experience
the Universe. The superior beings - ie the gods and all the heavenly
beings - rather experimenting experience Sattva type.
Bliss is the feeling that accompanies sattwic experience of the
Universe. Passive experimentation and non-involvement in the event
characterize the phenomenal kind of Sattva; this type of event can not
generate suffering because it does not involve conflict.
"I.14. Non-attachment (vairgya), patience (knti), amplitude
(audrya) and others, are products (sambhva) of Sattva. "11
Rajas represents a projected experience in the form of volition,
passion, action. Experimenting Universe under his Rajas type aspects
ceases to be a passive contemplation and becomes an act of
existential involvement. In the field of experience, discrimination value
are plotted and, depending on those - one trying to transform the
experiment.
The feeling that accompanies the type of experience Rajas is pain,
dissatisfaction, frustration is the result of effort and anguish of the Self
that is involved in a passionate manner in experience.
"I.14. The desire (kma) fury (krodha), greed (lobha), effort (yatna)
and others are born (Utthita) of Rajas. "12 Tamas characterizes opaque
experience uncontrollable" materiality ", which has been expelled in
great measure of

consciousness that projected. The literal meaning of the word is tamas

"darkness", suggesting the removal of Tamas type of manifestation of
lucidity of consciousness. The removal of the source is so pronounced
that Tamas experience shows how even "external" to consciousness.
The "externality", the "objectivity" of the physical universe, to which all
human beings agree, are due precisely to this "darkness", this
"opacity" proposed by consciousness dominated by Tamas type trends.
Consciousness is lost it - even, she induced him - even a state of
"darkness" and thus its own projections seem him something outside,
not as its own events, but as a relentless goal.
"I.15. Drowsiness (lasya), confusion (bhrntita), darkness (andra)
and other alterations (vikra) originate (Utthita) from Tamas. "13
"57. From consciousness
wrapped in ignorance that has the ability to
projection and which has a large
portion of Tamas, was born the
ther. Of ether, wind; the wind, the fire
; fire, water ; water, earth .
"14
The individualisation and the emergence of multiplicity: the subtle
body (skma arra)
At the level of the causal body, ignorance has an overall shape, a
holistic form, lack of individualization. The first level of individualization
and, implicitly, of the creation of multiplicity, is represented by the
subtle body (skma arra). From this level, the absolute wrapped
in ignorance takes various individual forms, while projecting the
multiplicity of beings. Every being exists as an individuality in the
subtle body and the gross body, the causal body of all beings is the
only ignorance, not specified.
The subtle bodies represent individuality psycho - noetic each being;
the register of beings not only summarizes the men, but it contains all
life, including the mythological beings, such as gods. Anyway, the
noetic and projected individuality, which the Vedanta often refers using
the word "soul" (jva) are sequentially throughout a series of coarse
incarnations. The gross body and the subject of transmigration, karmic
residues present or past experiences that cast new experiences in the
future printing at this level. The experience of the subtle body takes
the form of a journey through a series of gross bodies, depending on
the accumulated karmic condition. The rough conditions can be
assumed various types; according to the cosmology of Vednta not
specific enough, while subtle body can be embodied, based on merit

(puya) accumulated, even in the form of a celestial being, a "god"

(deva ) - in which case it will have a lot of power (but not omnipotent)
and bliss (at a very intense level, but not absolute) for a very long time
(but not forever) until the exhaustion of karmic residues which have
screened in this condition.
"What is the subtle body ?
The subtle body is the one composed of five non-sensitive elements
- quintupled; one born
of existing karmic residues ; one that produces the
experience of pleasure , pain
and others; [That formed] by the union of 17 parts - ie
the five faculties of knowledge , the five
faculties of action , five
breaths, the thought and intellect - one
that exists in this way, that is the subtle body. "15
The projection of the experience psycho - noetic individual at the
subtle body
The subtle body is planning experience "internal" individual, that is to
say, the experience psycho - noetic of every being. Only the "external"
experience, experience of "materiality" in which consciousness departs
in very large measure of self, belongs to that level of experience,
constituting the third register of experience, the register of "gross
body" (sthla arra).
The rather penetrating psychological analysis of Vedanta identifies, in
the subtle body, a number of instances that explain all the individual
psychic life. These bodies are: the intellect, memory
(Citta), the thinking, sense of self (ahakra) qui,
together, are designated as "internal organ"
the five faculties of
knowledge, the five faculties
the action and five breaths.
Given the fact that, in general, the memory is considered part of
intellect and sense of self as part of the thought, usually, the Vedanta
speaks of the subtle body as having 17 instances.
Of the four bodies that form the internal organ
two - the intellect and memory plan
cognitive type of experience and two - a sense of self and thought volitional experiences of planning, decision-making, active.

The function of the intellect is categorical inclusion (nicaya) of

sensory experience occurred at the sensory faculties (jnendriya).
The amorphous experience sensory faculties, corresponding to the
Kantian apperception, once conceptualized, included in a category by
the intellect (buddhi) is filed in the memory level (citta).
"The essence of the intellect is determining
categorical .
............
The memory is one that brings recall .
"16
All of these seven bodies - the five sensory faculties, intellect and
memory - is responsible for the entire area of the cognitive type of
experience. Precisely in this sense, this set of experiments is
designated as "envelope which consists of knowledge"
absolute.
"72. The intellect form
together with the knowledge of faculty envelope which consists of
knowledge . "17
The thought (manas) and the sense of self (ahakra) explain the
psychic experiences of volitional type. The sense of self is more than
projecting a certain type of experience; its manifestations induce
knowledge in error (viparysa), making her identify with the
individuality established at this level. Aside from the fact to
experiment, absolute consciousness as self - limit the register of the
projected individual hypostasis. This misidentification is the premise for
the development of attachment, desire (kma), the chained condition
(bandha). The meaning of introduced itself at the experience, the
subjective element, discriminatory, the separation between self and
non - self, attachment to the self, the tendency of ensuring continuity
(abhinivea - the survival instinct, the desire to live) at a dynamic
experience. From this level, projections of consciousness lose their
neutrality, passive and begin to be characterized by commitment,
desire and acquire existential connotations.
Depending on subjectivity and attachment induced sense of self,
thought (Manas) taking practical decisions, refers to the experience in
an active way. The essence of thought is precisely the issue of pro
judgment (sakalpa) or against (vikalpa) the beginning of some
action.

"66. The activity of the internal organ

who like Nature's own decisions pro or
against [a] the
name of "thought" .
..........
69. activity of the internal organ
that as kind of self-consciousness is the
sense of self. "18
Together, thinking, sense of self and sense faculties form the
"envelope which consists of thought" (manomayakoa).
At this level, consciousness is already chained in its own projections
with which, erroneously, eventually identify themselves and who have
become the object of his interest, the source of his desire (kma) or
his fear (bhaya). Consciousness is created alone the limited identity
that can be chained (as opposed to its real condition, completely free
and without determinations) and experience that chains.
"74. Thought together with faculties of knowledge
form the envelope consists of thinking
. "19
"What -what is the envelope which consists of thought?
Which arises by the association of thought with the five
faculties of knowledge, this is the jacket
which consists pense . "20
The subtle body is a combination of Rajas and Sattva type of events.
All that stands in cognitive function, the representational function of
the subtle body - that is, the sensory faculties and internment body
Sattva is the type of phenomenal, while the faculties of action and the
blasts - which account the active side, volitional of the event - are
Rajas type components.
The projection of the raw sensory experience - the sensory faculties
(jnendriya)
What the Vedanta designates as jnendriya represents, rather, the
sensory faculties, abilities of consciousness to project a certain kind of
experience that sense. The concept of "sensory organ" of "sense" is
developed in a realistic philosophical context in which the subject
comes into contact with external real objects to it; this contact is

realized by means of the senses. This mode of considering the senses

is not too appropriate to the Vedantic metaphysics. In the idealistic
philosophical context of Vedanta, the subject does not come into
contact with something that is outside but is planning experiences that
become its own universe. In this sense, the sensory faculties are
constructive rather than receptive, representing capacity of
consciousness to give birth to a certain type of experience. The
translation of the word indriya by "sensory ability" is more accurate
compared to the way in which the Vedanta includes the sensory
experience that the equivalence of indriya with "sense".
The sensory faculties create the experience of the Universe, in the
determination of karma fixed at the individuality to which they belong.
But the sensory faculties project, in a crude form, the experience of
what common sense interprets as "materiality". Once the action of the
intellect happens, this experience becomes a categorical structure by
which the defining features are projected.
The idealist school of Buddhism, Vijanavada, adopting a position
similar to that of Vedanta regarding the sensory experience even tries
to explain the creative status of sensory faculties basic etymology of
the word indriya, derived from Indra term. The word indra, despite
uncertainties related to its exact etymology, carries with it a sense of
"power" of "capacity" .21
"As their name indriya, they are only" powers "(akti), not external
things consist of material derived from the four great elements
(bhautikarpa)." 22
"We give the name of the potentialities of indriyas fomes
(rpasmarthya) residing in consciousness." 23
The sensory faculties are not to be confused with body organs involved
in their activity, the appointment of sensory faculties by the same term
as the associated member being due to language-related disadvantage
is the absence in Sanskrit vocabulary of Vedanta, a special term for
each sensory faculty. To replace the linguistic impairment, Vedantins
philosophers were forced to call the nearest semantic area than
sensory faculty and the - it was the area of the sensory organs of the
gross body. In this way, the school's authors have referred to the visual
faculty by using the word cakus, whose basic meaning is "eye", the
gustatory faculty jihv using the term, that is say the Sanskrit word for
"language." Where were found more abstract terms, we preferred to
use, for example in case of the olfactory sense, designated as
ghra, a word which does not mean "nose". The distinction between
the sensory faculties and the associated physical organs is clear if we

take into account that belongs to jnendriya subtle body having a

noetic nature while the sense organs are the parts of the gross body
(sthla arra) equipment.
The projection of the volitional experience - active - the faculties of the
action (karmendriya) and breaths (pra)
If the sensory faculties represent the ability of the consciousness to
project, to manifest cognitive type of experience, the faculties of the
action (karmendriya) and breaths (pra) enable it to give birth
experiences characterized by the volitional participation, active
involvement. The activity of the faculties regarding the activity does
not represent an interaction of knowledge with an outside area, with a
record of "objects" on which consciousness can exert some influence,
but it means that the projection of a register to which the so - always
planned by her and taken as their own identity - is an active mode.
Consciousness expresses itself not by these faculties, it only manifests
its own projections in a specific manner, characterized by the
participation of volitional self. Rather, it is the projection of an
experience characterized by the activity through the development of a
certain activity.
As the sensory faculties, faculties of action are also capacities of
consciousness, noetic elements, parts of the subtle body, not bodily
organs, their designation by the terms that denote the parts of the
physical body being due to language-related disabilities. By the time
the Vedantic texts propose to list the five faculties of action, they list,
coarse bodies associated with them. So instead of "handling capacity"
appears "hand" instead of "locomotion ability" it appears "the foot" and
so on.
"75. The Action faculties are: the
voice, hands, feet , the anus and
genital organ . "24
The manifestation of the five "blasts" (pra) is always a volitional
experience - active. Apart from breathing, Indian thinkers considered
that there are still four blasts officials maintain e body alive, every
breath is assigned a certain vegetative function. The vital airs are,
equally, expressions of volition, more precisely, the will to live of the
unconscious (abhinivea) that manifests itself subliminally. Vegetative
function of vital breaths is subordinate to this primary desire to
preserve life.
The blasts and in common with the action faculties that they project a
kind of experience characterized by the activity, the expression of the

will of the self, whether he This is the unconscious desire to live (in the
case of breaths) or deliberate desires, conscious (in the case of action
departments). Together, the five breaths and the five faculties of
action form the "envelope which consists of breath"
(pramayakoa), by which consciousness is planning experience
characterized by the active involvement of volitional participation .
"What -what is [envelope] which consists of breath?
The five vital airs , starting with Pra and the five
faculties of the share, starting with the
voice, [those - it] form the envelope consisting of breath
.25
Reducing the action to experience the breath of respiration, is a legacy
of the archaic period of Brahmanism - the end of the Vedic period and
the beginning of the writing of the Upanishads - when, while trying to
find the ultimate principle of life and the universe, the breath has
sometimes been identified as that - it. The major importance of the
breath, breathing, not only in the religious practices of India, but even
in Indian philosophy, is due precisely to the identification of the breath
as the essence of life and even the Cosmos especially in the archaic
period of Brahmanism.
The subtle body and the dream state (svapna avasth)
Being a purely noetic nature, subtle body is experienced by him - even
only in those situations in which the experience of sensory faculties
and action faculties are suspended, ie in the dream state ( svapna
avasth). The sensory faculties and those of action are responsible for
the manifestation of the coarse experience at the level of
consciousness and, in this way, their suspension leaves as active only
the breaths and the internal organ (antakaraa) at which originates
dream experience "The dream is design
of objects, [design] that arises
from the mental impressions [produced] in
waking when the faculties of knowledge and
action are removed . "26
In the literature of Vedanta, the three envelopes which together form
the subtle body (sthla arra) are generally presented in an order
that reflects some ontological hierarchy of those - one. The closer the
absolute is the envelope which consists of knowledge
(vijnamayakoa), at which the experiment takes the form of a
simple representation. The experience of the envelope which consists
of thought (manomayakoa) away over Brahman because at this

level, it requires the experience made previously subjective

determinations - existential, axiological assessments. The envelope
consisting of breath (pramayakoa) is farthest from absolute
because, at this level, consciousness is involved in an active way in its
own projections.
"89. These envelopes, that of knowingly
is one that has the ability to
knowledge and the nature of about
action. The envelope consists of
thought is that which has volitional capacity and is of
the nature of the instrument of action . The envelope
consists breath is one that has the capacity for
action and is the nature of the effect of the action
.
The distinction from those - has been exposed base
[their] function. These three envelopes are called
"subtle body" it from all possible types of experiments (ignorance,
noetic and materiality), consciousness is, in the largest measure, far
from it - yourself.
"From Virj is said to represent all that is formed by the five
quintuplets sensitive
elements. It is the body coarse Self
. At the state of standby [match]
the objects perceived through sensory faculties
. Viva is the Self who imagines him - even as two
"29.
"What -what is [envelope] which consists of food?
That which, being derived from the sap of the
food, grown through the sap of food and which dissolves in earth
- [land ] which has the nature of
food - that the envelope consists
food, [that's] the gross body
. "30
The gross body, the shell consisting of food, more than meets the
biological body; the entire physical universe belongs to the plane of
manifestation, the body being only a privileged element that
consciousness assumes as part of its identity. The name "envelope
which consists of food" does not necessarily indicate the organic
nature of this experience, the food (anna) representative, especially for
the Upanishads, a fundamental metaphysical element, the ultimate

principle of all existence, caught in this context as the generic name

matriel.31
The gross body (sthla arra) of the Self, the envelope consists of
food (annamayakoa) represent expressions of Tamas trend of
phenomenal, that is to say, they are experiences that moved away of
consciousness in the largest extent, arriving to be experienced as an
implacable given.
49. The trend (gua) Satva represents the subject of the experiment
(bhokt) and is pure (uddha), Rajas represents the instrument
(sdhana) experience (bhoga) and the trend Tamas is the object of
experience (bhogya) .... "32
The Vedanta does not pose a problem regarding the commonality,
"shared" (bhjana) several beings experience the physical universe.
The idealist school of Buddhism, Vijnavda, fairly close to Vedanta
regarding the ontology says this aspect by the synchronicity of
individual experiences. Even if they appear at the personal, physical
Universe experiences are produced by the so - called "shared /
common karma" (sdhraakarma, tulyakarma) and thus they are in
a relationship of synchronicity , making printing their "objectivity".
The microcosm and the macrocosm
Given the fact that the physical universe is a projection having an
aspect of "materiality" noetic bodies of the being who experiences it, it
is natural that there is a structural similarity between human noetic
bodies that plan and 'projected universe. The human being is a
microcosm, or more correctly said, the universe is the cosmic
expansion of man, leaving the man outside him.
According to Vedanta, the physical universe is formed by five elements
"material" Fundamental (mahbhta) ether
the wind, fire l'eau and
earth These five physical elements are correlated
with five types of sensory experience (visual, auditory, tactile, and
gustatory olfactory), the five sensory faculties ( the
hearing, tact, , taste
and smell), a "physical" element associated with each
sensory faculty. This correspondence between the sensory faculties
and primary material elements indicates that the representational
experience - noetic and the "material" represent anything but separate
aspects of one experience; rather, it is the Sattva aspect of it
respectively Tamas type, phenomenal.

"Of all these five elements of existence, based on

component characterized by Satva space
was born faculty of knowledge which is
hearing.
Based on the component characterized by Satva wind was
born faculty of knowledge that is the tact.
Based on the component characterized by Satva fire was
born faculty of knowledge that is the view. Based on
the component characterized by water Satva
was born faculty of knowledge that is the
taste. Based on the component characterized by Satva earth
was born faculty of knowledge that is the smell
. "33
"From the component characterized by Tamas all these
five elements of existence born five elements
[coarse] ........... "34
"57. Consciousness wrapped by
ignorance that has the ability to
projection and has a preponderance of
Tamas, was born the ether. Of
ether, wind; the wind, the fire ; fire, water
; of water, earth.
.........
58. Because we observed
preponderance of materiality, their cause has a
preponderance Tamas. "35
Structural similarity of the sensory capabilities of a human being, his
sensory experience, and the Universe "material" is explained by the
fact that precisely the sensory abilities (jnendriya) are those who
plan to "outside" the five elements "material". Sensory experience is
projected it - even to an even more remote area of translucency of
consciousness, where it will be interpreted as "material" unconscious.
The parallel goes further and suggests that even the phenomenal of
the active type - is always volitional projected based on the same
structure found in the case of sensory experience and materiality. We

tried to match each faculty of action to a certain element "material",

on which was focused experience of the active type - volitional. Thus,
the talk was considered active experimentation ether, seizure with
hands as active experimentation wind etc. In this way, it is a perfect
structural similarity between the noetic experience - ideational of the
Universe (the experience of Sattva type), experience "hardware" (the
experience of Tamas type) and the volitional - active ( Rajas the type of
experience).
"From what five elements of existence in basic
component characterized by Rajas est
born of the faculty of space ' action is
voice.
Basic component characterized by Rajas wind was born
faculty of action that are hands.
Basic component characterized by Rajas fire was born
faculty of action that are feet.
Basic component characterized by water Rajas was born
faculty of the action which is the genital organ.
Basic component characterized by Rajas of the earth was born
the faculty of the action which is the
anus.
Basic component characterized by Rajas of all all
these were born five breaths. "36
Brahmanism speculate on parallelism man - Universe from its archaic
stages when this parallelism was considered rather in its ontological
aspects. Even if the man (Purua) including the famous hymn of
creation, PuruaSkta, the g Veda, X.90, speaks rather a primordial
man and the approach has yet to phenomenological trends, but only
ontological can be considered already to do with the intuition of the
priority of the human being in relation to the Universe.
We can already find in the Upanishads analogy man - Universe in
formulations that consider the phenomenological aspect of parallelism,
but which traces the analogy of a naive way. Thus, Aitareya Upaniad
subsequently the "heating" (abhi-tap) a man (purua) (essential?),
That - it develops faculties or organs by which it is externalized and by
cosmic expansion, these faculties give birth to different components of
the Universe.

"I.1.4. [Then] it was heated.

However, the mouth () of it is heated unsealed, as does an
egg. In this mouth, [went] speech (vc); of speech, [went] fire (agni).
Both nostrils (nsika) is descellrent. Both nostrils [came] the breath
(); of breath, [came] the wind ().
Both eyes (aki) is descellrent. Both eyes [came] the sense of sight
(cakus); the views, [came] the Sun (ditya).
Both ears () is descellrent. Both ears [came] the sense of
hearing (); hearing, [came] the space ().
The skin (vat) is unsealed. Skin, [went] hair (loman); hair [out] herbs
() and trees (vanaspati).
The heart () is unsealed. From the heart, [went] thought
(manas); of thought, [came] the Moon ().
The navel (nbhi) is unsealed. The navel, [came] the downward breath
(apna); the descending breath, [came] death ().
The reproductive organ (ina) is unsealed. From the reproductive
organ [went] seminal fluid (retas); seminal fluid [went] water (ap). "37
Conclusions
The ontological scheme of Advaita Vedanta school succeeds in
imposing a form of pan - spiritualism; the entire universe has a spiritual
relevance, moral, representing a projection of consciousness affected
by ignorance and determined by Karma. Ultimately, the spiritual
cosmology, physics is "sacred"; everything that exists, exists through a
spiritual reason related to the evolution of consciousness towards the
consumption of its own karmic determinations which maintain it in a
state of ignorance and return to its absolute nature.
At the same time, this ontological scheme imposes the importance and
absolute responsibility of the subject. Consciousness - is about the only
reality, the entire universe being only its projection; all that exists
depends exclusively of consciousness of his condition.
"II.12. The Self conceives him - even self; the god
him - is one who knows even the diversity
through its own illusion - it is a certainty
of Vedanta. "38

The ontological scheme of Vedanta manages to be very consistent with

the monism. Consciousness - reality is unique and it does not even
create something that is different from it; it only project its own
ideation. Under substantial aspect, the Universe - ideation is no
different from reality - consciousness.
"II.19. The discrimination of these infinite
entities, beginning with the breath
represents the illusion of God,
by which [he] induced him - even in error. "39
The resulting imperative that religious is that of the return of
consciousness to its own trans status - individual, the rediscovery of
this condition.
"XV.14. Do you think (man), you're ... "40