We can make up anything we want really and present it as science nowadays, in all disciplines. This is the post-truth era. Deep fake can also make up things for you. Even AI chatbots will hallucinate stuff up sometimes. You don’t want to offend anyone by saying the wrong thing either, though you can identify as anything as long as it’s not normal at this point. Normal is out, the new norm is in. That’s how it seems to any observer today.
Even in one’s own mind, there are differing points of view and conflicting sub-personality types. One really needs to have a firm grip on the reigns, and the tongue, if you are really expert. All the senses. But the mind is the key. If you sit quietly in meditation for any length of time, you will hear the mind talking to itself, or having virtual conversations as it plays out scenarios. What an effort it is to still it so that it can perceive the moment, and there become balanced and centered.
The mind cannot be trusted, especially with age and decay over time, speaking from experience and observation. On the path of life it pays to cultivate a sense of self-awareness, meaning knowing your effect upon the other. It culminates at empathy, where one considers every other to be as important as yourself, and thus compassion for all predominates. The Jain religion do not even breathe too hard or light fires, out of compassion apparently, so the degree of compassion is variable and wide. However spontaneous compassion is the sign of a soft heart I presume, not a bad thing really.
Self-introspection is healthy and can allow us to improve our behavior and thus improve the outcomes of our interpersonal relationships. Beside that though, the conclusion is to be at peace with oneself to begin with, which usually leads to more of the same. But the mind can be anything but peaceful in and of itself generally. The “monkey mind” it has been called by certain schools of thought. Well, indeed the sign of progress in the art of self-realization is to still that mind, even for a moment.
Ultimately success is seen when the mind is subdued and the self at the center is heard. What that self is... just happens to be the key question in all the schools of thought, one would presume. And many munis have come up with there own opinion or a new angle, just like all other mental concoctions we all experience on a daily basis. Therefore it pays to refer to actual reference in the Veda to hear what the conclusion is regarding the nature of self and god, or ego and higher self, you can use the word “atma” interchangeably to mean body, mind, self, spirit soul, and so the concept of self needs to be clarified all the time. Which self are you referring to?
To gain actual accurate information we go right to the source and look at the texts of the Veda themselves. The different schools of Vedic thought come primarily from either 8th century Shankaracharya, Adwaita, or 11th Century Ramanujacharya’s Dwaita. To get the information close to the source we go to Ramanuja’s commentary on Brahma Sutra called Sri Bhasya.
It examines the nature of the ultimate reality, the relationship between the individual soul and the ultimate reality, and the means of achieving liberation (moksha). Here’s s a summary of the main points covered in each chapter of Sri Bhasya:
Sri Bhasya by Ramanujacharya
1 Samanvaya Adhikarana: establishes the unity of the Vedas and the ultimate reality of Brahman as the subject matter of the Brahma Sutras.
2 Avirodha Adhikarana: addresses apparent contradictions in the Vedic scriptures, and argues that they can be resolved through a proper understanding of the ultimate reality.
3 Sadrishya Adhikarana: the relationship between the individual soul (jiva) and the ultimate reality (Brahman), and argues that the jiva is not identical with Brahman, but rather a distinct entity.
4 Asambhava Adhikarana: argues against the idea that the individual soul is eternal and unchanging, and asserts that the soul is created and subject to change.
5 5Sadhana Adhikarana: the means of achieving liberation (moksha), which involves the cultivation of spiritual discipline and devotion to the ultimate reality.
6 Phala Adhikarana: the nature of liberation and the state of the liberated soul.
7 Prakarana Adhikarana: various topics related to the nature of the ultimate reality, including its attributes and forms.
8 Aprakarana Adhikarana: addresses various objections to the idea of the ultimate reality, and argues that it is a self-evident truth.
9 Sutra Adhikarana: provides a detailed analysis of the Brahma Sutras themselves, and offers commentary on each individual sutra.
10 Uttara Adhikarana: addresses various miscellaneous topics related to the nature of the ultimate reality and the means of achieving liberation.
Quotes by Ramanujacharya from Sri Bhasya
From this written work by the acharya or preceptor in the lineage, we can hear just what the conclusion or siddhanta is regarding our self and spirit. One conclusive quote from Ramanujacharya regarding Adwaita versus Dwaita, is where he says:
"If there were no difference between the individual soul and Brahman, then liberation would be meaningless, for there would be nothing to liberate from and nothing to liberate to."
Other key core points could be summed up as follows in the quotes:
"The soul is not identical with Brahman, but rather a part of Brahman."
"The individual soul and the Supreme Soul are distinct but inseparable, like a ray of light and the sun."
"Brahman is not a featureless, undifferentiated mass, but rather has qualities and attributes."
"Brahman is not the cause of the universe, but rather the material and efficient cause."
"The path of knowledge (jnana yoga) cannot lead to liberation, as it requires the merging of the individual self into Brahman, which is not a true liberation."
The path of devotion (bhakti yoga) is the true path to liberation, as it allows for the realization of the individual self's relationship with God."
"The idea that the world is an illusion is flawed, as it denies the reality of the individual self and the existence of God."
"The concept of Maya (illusion) is not a denial of reality, but rather an affirmation of the existence of a higher reality beyond the material world."
"The true nature of Brahman can only be known through the grace of God, and not through intellectual speculation or meditation."
That gives you a conclusive perspective of the school of thought in which Bhagavad Gita is being presented, with Krishna being the source of brahman, as well as non-different from Paramatma (Supersoul), while simultaneously being bhagavan Sri Krishna.
Knowing this helps the meditating yogi to become better focused upon the self in relation to the Superself. And it clears any concoctions that the mind may conjure up on the subject.
Bhagavad Gita ch2:55
श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥
śrī-bhagavān uvāca
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajnas tadocyate
śrī bhagavān uvāca—the Supreme Personality of Godhead said; prajahāti—gives up; yadā—when; kāmān—desires for sense gratification; sarvān—of all varieties; pārtha—O son of Pṛthā; manaḥ-gatān—of mental concoction; ātmani—in the pure state of the soul; eva—certainly; ātmanā—by the purified mind; tuṣṭaḥ—satisfied; sthita-prajnaḥ—transcendentally situated; tadā—at that time; ucyate—is said
TRANSLATION
The Blessed Lord said: O Pārtha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
COMMENTARY
The Bhāgavatam affirms that any person who is fully in Kṛṣṇa consciousness, or devotional service of the Lord, has all the good qualities of the great sages, whereas a person who is not so transcendentally situated has no good qualifications, because he is sure to be taking refuge in his own mental concoctions. Consequently, it is rightly said herein that one has to give up all kinds of sense desire manufactured by mental concoction. Artificially, such sense desires cannot be stopped. But if one is engaged in Kṛṣṇa consciousness, then, automatically, sense desires subside without extraneous efforts. Therefore, one has to engage himself in Kṛṣṇa consciousness without hesitation, for this devotional service will instantly help one on to the platform of transcendental consciousness. The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord.
Reference: Bhagavad Gita As It Is, translation and commentary by Swami A. C. Bhaktivedanta, original 1972 Macmillan edition, (www.prabhupadabooks.com)
Photo my own edited using Canva