Ramanujacharya, the renowned philosopher of Vishishtadvaita Vedanta, introduced a profound conceptualization of consciousness. His perspective, known as dharma bhuta jnana (attributive consciousness), serves as a pivotal framework for understanding the relationship between the self, perception, and divinity. This article delves into Ramanuja's nuanced approach to consciousness, its attributes, and its metaphysical significance.
Defining Consciousness and Its Categories
According to Ramanuja, consciousness (jnana) opposes unconsciousness (avidya), which he equates with Prakriti (primeval nature). He delineates two forms of consciousness:
- Inward Consciousness (Pratyak): Directed towards the self.
- Outward Consciousness (Parak): Engages with external objects through the mind and senses.
Attributive consciousness functions through these channels, highlighting that consciousness is inseparable from mind and senses. Excluding the unconscious (Prakriti), everything else is identified as consciousness itself.
To further clarify the knowledge dynamic, Ramanuja introduces two forms of consciousness:
- Svarupa Jnana: Existential consciousness, the essence of being.
- Dharma Bhuta Jnana: Phenomenological consciousness, which facilitates interaction with the world and knowledge acquisition.
This distinction underscores the complexity of consciousness in grasping the knowledge situation.
Perception: The Gateway to Knowledge
For Ramanuja, perception is the means of immediate, valid knowledge. He emphasizes that perception always involves differentiation, as nothing can be perceived in isolation.
Perception, according to him, is of two types:
- Indeterminate Perception (Nirvikalpa): Initial cognition of an object with attributes like configuration.
- Determinate Perception (Savikalpa): Subsequent perception involving the notion of generic character, recognizing objects of the same class.
Both forms of perception involve qualified objects (vishishta vishaya), as knowledge of unqualified objects is deemed impossible. Perception can also be classified as:
- Sensuous: Operates through the senses.
- Non-Sensuous: Includes yogic or supra-mundane intuition, attainable through divine grace.
In perception, three elements interplay:
- The Knowing Subject
- The Object (independent of the mind)
- Consciousness (emanating from the subject and illuminating the object).
This triadic interaction enables the conscious self to perceive objects along with their attributes, affirming that attributes exist independently of the mind and reside within the object itself.
Metaphysical Implications of Consciousness
Ramanuja's interpretation of consciousness extends into metaphysics. In the highest state of God-realization, consciousness expands towards the Supreme Being. However, this realization does not dissolve individuality; rather, it reveals the oneness with God while preserving the individual's distinct identity. The conscious self recognizes itself as a mode of the divine, ensuring that individuality is not lost in unity.
A unique aspect of Ramanuja's concept is the immaterial nature of consciousness (ajada), which:
- Illuminates itself and other objects.
- Exists not for itself but for the conscious subject it attributes to.
Consciousness is both a substance and an attribute, making it an essential quality of both lshvara (God) and jivas (souls). In mundane life, consciousness undergoes contraction and expansion, enduring across waking, dreaming, and deep sleep states.
Dharmabhuta Jnana: The Attributive Knowledge
The essence of dharmabhuta jnana lies in its dual role as substance (dravya) and attribute (guna):
- As a dravya, it serves as the substratum for changes through contraction and expansion.
- As a guna, it is dependent on a substance like jiva or lshvara.
Hiriyanna aptly summarizes this:
"Dharmabhuta jnana characterizes jivas and lshvara and is secondary to them, with an inseparable relationship."
This inseparability underscores the soul's perpetual qualification by dharmabhuta jnana, making it both the essence and the property of the soul. Ramanuja likens this to the light of a lamp, which is both the essence and a quality of the lamp. Similarly, consciousness is both the essence and a property of jivas and lshvara.
Conclusion
Ramanujacharya's exploration of consciousness transcends mere philosophical inquiry, offering a holistic understanding of self, perception, and divinity. By presenting consciousness as both substance and attribute, he bridges the metaphysical gap between individuality and the divine. His insights continue to inspire profound reflections on the nature of existence and the eternal bond between the soul and God.
REFERENCE
A critical study of philosophy of Ramanujacharya, Anima sen gupta.
Ramanujacharya's Philosophy on Consciousness: A Detailed Exploration