The document discusses consciousness according to Sankhya and Yoga philosophies. According to Sankhya, consciousness or Purusha is eternal and pure awareness, while Prakriti or nature consists of the three gunas - sattva, rajas, and tamas. The universe evolves from the interaction of Purusha and Prakriti. Yoga philosophy accepts the principles of Sankhya and also recognizes Ishvara or God. The Mandukya Upanishad describes consciousness as having four states - waking, dreaming, deep sleep, and Turiya - the highest state of pure awareness beyond the other three states.

1. Swami Vivekanada Yoga Anusandana Samsthana BST 503
Yoga Research Foundation Science & Consciousness
(Deemed University)
Consciousness Block -1

2. _______________________________________________
Each Soul is potentially Divine. The goal of life is to
manifest that Divinity within by controlling nature
internal and external. Do it by Work or Worship or
Philosophy or Psychic control, by one or more or all of
these and be FREE….”
-Swami Vivekananda
_______________________________________________
_

3. Swami Vivekanada Yoga Anusandana Samsthana BS T 503
Yoga Research Foundation Science and Consciousness
(Deemed University)
Block
1
Unit 1 Consciousness & Upanishads
Unit 2 Consciousness according to Sankhya & Yoga
Unit 3 Consciousness and Githa
Unit 4 Consciousness & Western Psychology

4. UNIT 1 CONSCIOUSNESS & UPANISHADS
Sructure
1.0 Introduction
1.1 Objectives
1.2 Consciousness in Kena Upanishad
1.3 Consciousness in Mandukya Upanishad
1.4 Summary
1.0 INTRODUCTION
The Upanishads talks out Brahman, Atman only. All other things are mundane. Brahman
or Consciousness is ‘Self referent’ and does not need any proof for its existence.
All our thoughts are drawn from the ‘Universal mind’ and we are nothing but a spark of
the ‘Universal body.’
1.1OBJECTIVES
In this unit, we will be trying to understand what does Kena & Mandukya Upanishad say
about Consciousness.
1.2 CONSCIOUSNESS IN KENA UPANISHAD
The Kena Upanishad has derived its name from the very first word ‘Kena’ (by whom)
with which it begins. In the Kena Upanishad, we get the notion of the Ultimate Reality as
the origin, ground and the goal of all manifestation. It opens with a fundamental question
‘who controls our sense organs ‘which also implies ‘who controls this world?’

5. This Upanishad contains the story of Uma Haimavathi imparting spiritual knowledge to
Gods who thought in a moment of Self-conceit and Self-forgetfulness that they are all
powerful. The Gods also understood that, they had no power of their own, all the powers,
they possess, come from one source and that is ‘Brahman’.
The Upanishad opens with a question, perhaps by an inquiring disciple, whether there is
any entity behind the sense organs like the ear or the organ of speech or even the mind
that makes them to work. The teacher – that there is, that he is the eye of the eye (power
behind the eye), speech of the speech, ‘präëasya präëaù’ àa[Sy àa[> (real
power behind the breath), mind of the mind. They are able to function because of the
presence and power of the CONSCIOUSNESS. It is almost impossible to impart the
knowledge concerning him to others since his characteristics are beyond comprehension
of the senses and mind (Aprameya).
Yadvachaanbhyuditham yena vaagbhyudhyathe
Tadeva Brahma tvam viddhi na idam yadidamupasate
The above verse defines Consciousness - Speech cannot reveal the Consciousness, but
by ‘that’, speech becomes a vehicle of expression. This phenomenal world becomes real
to us and by running after objects of this sense world, we, in fact worship it. Behind this
phenomenal world is the Consciousness, the reality and we are one with the reality.
Consciousness is that which sages say, makes the mind to function and beyond the
comprehension of mind or in other words mind has limitations and it fails to grasp ‘that’.
Without Consciousness the organs – eyes, ears nose are powerless. The power by which
these sense organs function is Consciousness. The world appears to be real, as it is
supported by Consciousness, independent of which the world does not exist.

6. Consciousness is a subject not an object. If a disciple may think, he has clear
understanding of Brahman, since he sees its manifestations in himself, but
Consciousness is the essence of everything and much more than what he sees in himself.
To know the Consciousness means, to know Consciousness as one’s own self or one is
innermost being. It cannot be perceived in the same way an object is perceived. Infinite
cannot be understood by the finite. If the person declares that he knows about
Consciousness, then he is ignorant and he is referring only to his sense experience. If a
wise man declares that he does not know ‘that’, he means he does not know it as an
object of senses.
Mind in all its function is illuminated by chaitanya or Consciousness – our senses also
cannot work independently. It is always the same unchanging – the Consciousness - it
watches the whirl of sense experience – called LIFE; but it is not affected in the least. It
is mere the witness. Hence, when we realize ‘that’, we attain immortality.
If a wise man declares that he does not know ‘that’, he means he does not know it as an
object of senses.
1.3 CONSCIOUSNESS IN MANDUKYA UPANISHAD
<
ceeC[tke̳e
GHeefve
eled
Máïãükya Upaniúat
271
Mandukya Upanishad is the smallest of the ten Upanishads, but it has been considered as
Basis to the principles of Advaita Vedanta. An analysis of three states of Consciousness

7. 1.e. Jagrat ( Wakefulness) , Swapna ( Dream) & Sushupti ( Deep Sleep) and relating them
to 3 syllables a, u, & m of Pranava or omkara and establishing in the state of turiya
( fourth state) as the highest reality is the specialty of the message.
The 4 are not like 4 legs of a
cow. 4 Dimensions
1 2
1
23
3 4 4
1. Jagrat
2. Svapna
3. Suúupti
4. Turiyá 279
THE THREE STATES OF OUR
LIVES
JAGRAT : WAKEFUL
CONSCIOUSNESS
SVAPNA: DREAM
SUSUPTI: DEEP SLEEP
THAT WHICH IS BEYOND
IS TURIYA 280
The fundamental truth, the Ultimate, Eternal, All pervading concept is OM or
Consciousness. Omkara is the bridge, which connects saguna Brahman & Nirguna
Brahman. Om stands for everything for the whole universe. Om also encompasses past,
present & future. Not only that, if there is something beyond these three times that also is
included in Om. ‘Trikalatvam’ is what is beyond the three times and absolute time.
Sarvam yetad brahma ayamatma brahma
Soyamatma chatushapat…

8. This entire phenomenal world is Brahman. This Atman is the V – the individual ‘I’ is the
Universal ‘I’. It has four states chatushpat. The individual here does not change. It is the
same individual who is in the wakeful, dream, sleeping and Samadhi (the state one with
the Brahman). We see all kinds of modification, but the reality is always the
CONSCIOUSNESS.
 F se #jcd obe e
l³e o e eF m ¥
l J
“AUM” Aksara is all this
How can it be?
•Just as energy is to all matter and
physical world
•Water to all waves
•Gold to all golden ornaments
274
 F se #jcd obe e
l³e o e eF m ¥
l J
So is OM to all the worlds
Living and the non living
Known and the unknown
Kinetic and Potential energies
Vyakta and Avyakta
275

9. YetleodYeJeled Fefle
‘
YeefJe
<³eled
meJe&ceeWkeÀej
SJe
Past present and future is verily that OM’
All that is in the realm of space time
-T-
causation (S C)
Annamaya PráïamayaManomaya,
–
VijnánamayaKoùas
Jágrat andSvapnacome under the 276
realm of (STC)
The first state is when we are awake. In this state, we enjoy this gross physical world and
we are conscious of the external world. We enjoy the gross world through our body and
sense organs all together 19 faces. (pancha jnanendriyas, pancha karmendriyas, pancha
pranas, manas, Buddhi, chitta & Ahankara) – sthula bhuk’
The second state is the state of dreaming. It involves nothing outside the mind. It is only a
reflection of the desires & past impressions. It is also called as ‘svapna sthana’. In this
state the Consciousness is within the mind ( anthah prajna) . The dreams are reflections
of our experiencing waking state. We are enjoyers through memories & desires.
The next stage is Sushupti or deep sleep – Ekibhoota prajnaanaghana. There is only
Consciousness. There are no dreams, no desires, and no thoughts. The Consciousness
will be dormant. The agent, which provokes the Consciousness to action, is maya or
ignorance. This stage is called ‘ chetomukha’ – the door between the Self &
waking/dreaming state. We are ‘ Ananda bhuk’ 1.e. enjoyer of bliss. In sushupti causal
body is temporarily suppressed. Omkara envelopes all the three states of Consciousness
and is the ‘Chaturtha.’
In the state of ‘Turiya’ ignorance is completely eliminated through Samadhi. Free from
duality. Even if a person comes back to this ordinary plane of Consciousness, he is no
longer deluded by duality.

10. Samadhi is voluntarily going to sushupti.
Sushupti is involuntarily going to sushupti where we cant stay for longer time – there is is
the seed of ignorance.
Esha sarveshwara Esha sarvajna …
This Consciousness is called sarveshwara, the lord of everything, the controller of
everything. It is the source of all knowledge. It is the indwelling spirit, essence of
everything, residing in the heart of everyone, cause of everything, responsible for the
origination & destruction. All beings come from the same source & they go back to the
same source, to the Self.
mee¿ee de eD³eelcey´ e
e & s ley´ e ce e e
Ji b l ï ï
eS celce e < e d
ms³e e e® gele
e leH
All this is Brahman
This self is Brahman
This Self is having 4 padas
278

11. Big bang theory Vedanta
First came time and space Existence of Akasa
After three minutes explosion took place-
catastrophe hypotheses_ blast of massive Air comes out of space
matter into space (Akashadvayuh)
Then Neutrons, electrons and protons come
together and fiery masses took shape. That
is the fireball sun. Fire comes out of air
(Vayoragnih)
Fire became cold. Water came out of fire
(Agnerapah)
When water gets evaporated soil remains Earth came out of water
that is the earth. (adbyah Prithvi)
1.4 SUMMARY
In the unit we have come to know the essence of Kena Upanishad - Consciousness is not
an object to be understood. It is consciousness, which understands.
Senses are activated in the presence of Consciousness. In other words Consciousness is
the base of all senses.
Mandukya Upanishad says that Consciousness is a witness; Consciousness is awake all
the time Consciousness exists always in waking stage, dream stage and sleeping stage.
UNIT 2 CONSCIOUSNESS ACCORDING TO SANKHYA & YOGA
2.0 Introduction
2.1 Consciousness according to Sankhya
2.2 Consciousness according to Yoga
2.3 Summary

12. 2.0 INTRODUCTION
We have six systems of philosophy called shatdarshanas.
1. Nyaya
2. Vaisheshika –
3. Uttara meemamsa
4. Poorva Meemamsa
5. Sankhya
6. Yoga
Sankhya Shastra deals with creation. Yoga Shastra deals with pratipasava – going back to
consciousness, which is the reverse process.
2.1 CONSCIOUSNESS ACCORDING TO SANKHYA
Prakriti is the Sanskrit expression for nature. It does not mean matter as we understand it
today, because the matter of the scientist is a late evolute of Prakriti. It is an expression
The word säëkhya has been derived from ‘säëkhya’, which means jnäna or
knowledge.
The säëkhya system accepts only puruça (the individual soul) and the pradäna or
prakåti ( nature) as the fundamental realities and does not accept éçvara or God.
Hence it is called as ‘niréçvara säëkhya’ .( säëkhya without éçvara). The Yoga
philosophy which accepts all the principles of the säëkhya and also éçvara or God in
addition has been designated as ‘saéçvara sänkhya’.

13. Sankhyan metaphysics has reduced all the realities in our experiences to two fundamental
and eternal substances; the prakriti (lifeless object) and the purusha ( the conscious self).
The basic argument behind this conclusion the principle that the effect pre existed in the
cause before manifestation. Every object is seen to possess three characters – pleasure,
pain and indifference – the sankhya comes to the conclusion that there be three basic
subtle substances from which these three characters are derived. It calls them as gunas –
sattvaguna (producing pleasure or happiness), rajoguna (producing pain and suffereing )
and tamoguna ( producing neither).
Each of these gunas stands for a distinct aspect of physical reality. Satva signifies
whatever is pure and fine and conduces to the production of knowledge as also happiness.
Rajas is ever active. It is also responsible for desires and ambitions, to fulfill which, one
has to actively work. Tamas is stolid and offers resistance. It tends to sleep and inactivity.
These three gunas always exist together and can never get seperated. When these
threewhich are ever in turmoil as it were – are in a perfectly balanced state not interfering
with one another, though ever active or in perpetual motion within themselves, constitute
the prakriti or pradhana. In other words prakriti is none other than these three gunas in a
state of perfect balance.
This prakriti is the basic material, primal matter from which the universe evoloves. It is
the jada it has no consciousness.
The purusha on the other hand is a conscious entity. Consciousness is his very essence.
He is eternal, ever pure, ever detached and allo pervading. There are innumerable
purushas or souls as many as the living beings.
In other words according to Sankhya shastra there is Prakruti & Purusha. Prakriti is Jada
or inert, Purusha is chetana. The whole Universe has come into existence with
combination of jada & chetana. Each one of us is Purusha or Consciousness within i.e.
Individualized Consciousness.
Purusha – Prakriti ( Satwa, Rajas, Tamas)
|

14. Mahat
|
Ahankara
|
Manas
|
__________________________________________________________
| | | |
5 Tanmatras 5 Mahabhutas 5 Jnanendriyas5 Karmendriyas
Shabda Akasha shrotru Vak
Sparsha Vayu Twak Pani
Rasa Apah Rasana upastha
Roopaa Agni chakshu pada
Gandha Prithvi GhraNa payu
The process of evolution from prakriti is as follows: as a result of the gunas mixing with
one another, the first evolute coming out of the prakriti is the mahat or the buddhi ( the
cosmic intellect). From that emerges ahankara (cosmic ego). From the satvik part of
ahankara evolve manas (cosmic mind), the five jnanendriyas (cosmic organs of
knowledge like the eyes and the ears) and the five karmendriyas (cosmic organs of action
like the hands and feets). From the tamasik part of ahankara are produced the five
tanmatras (subtle elements of earth water etc.) and from them further evolve the five
mahabhutas or gross elements (of earth, water, fire , air, and ether).
In all , including the prakriti , there will now be 24 cosmic principles or elements. The
rest of creation takes place by their permutaion and combination, each purusha getting
involved with prakriti as per his karma.
2.4 CONSCIOUSNESS ACCORDING TO YOGA

15. The aim of yoga is pratiprasava (back to consciousness) to remove ignorance or avidya
and realize the real nature of Purusha.
Yogah Chittah Vritti nirodhah : Yoga is to get mastery over the Chitta.
Chitta = Mind + Ego + Intelligent + Memory
Mind = Gathering the information
Intelligent = Gathering the information
Ego = Identifying experiences
Memory = Storing the information.
Purusha is in the cage of Prakriti, Mahat, Ahankara & Manas.
It is in the model of Box within a Box.
By Vitarka you can get out of the grossest box Jnanendriyas & Karmendriyas.
By Dharana you can remove subtlest box of Tanmatras, Mahabutas & the manas.
By Asmita Samadhi you can realize that you are the existence.
Keeping the body fit by äsana, pränyäma, baëdha & kriyäs are necessary for
pratyähära (withdrawing the senses).
The object in yoga is harmonizing Rajas & Tamas into Satva. Manas or Ahankara does
not contaminate Satva. At that stage of Mahat, Purusha realizes and goes beyond the
Satva & becomes Gunathitha – the pratiprasava or going back to the consciousness.
When Purusha is attached to Prakriti, he is entangled with Sukha & Dukha. When
detached, it will be in its pristine purity, one with the Universal Consciousness.

16. a) Yoga takes the theory of Prakriti from Sankhya and explains how Purusha can be
released from Prakriti.
b) The aim of Yoga is Pratiprasava (back to consciousness) to remove the covers and
realizes the real nature of Purusa.
c) Yogah cittvritinirodha: Yoga is to get mastery over the Chitta.
Chitta = mind + ego + intelligent + memory
Mind = gathering the information
Intelligent = organizing the information
Ego = identifying experiences
Memory = storing the information
d) Lower Prakriti is Jada while higher Prakriti is charged with consciousness.
e) Consciousness which is trapped in Prakriti is Jiva.
f) According to Sankhya there is one Prakriti and Many Purusas, but Krishna
divides Prakriti in to lower and higher.
g) Krishna speaks about three Purushas:
Lower Purusha associated with lower Prakriti.
Higher Purusha associated with higher Prakriti.
The supreme Purusha – The master of all is Purusottama.
h) Purusottama is the Universal self and He is the reflection of Nirguna Bharaman.
i) There is not different type of consciousness; these are only different levels and
states of consciousness. Consciousness is always singular.
j) As white colour appears in seven colours, consciousness also appear in different
states different levels.
2.5 SUMMARY
In this unit we have learnt the concept of consciousness (puruça or cetana) according to
sänkhya and yoga Philosophy. Yoga takes the theory of Prakriti from sänkhya and
explains how puruça can be released from Prakriti.

17. UNIT 3 CONSCIOUSNESS AND GÉTA
3.0 Introduction
3.1 Consciousness in Geetha
3.2 Summary
3.0 INTRODUCTION
The Lord speaks to Arjuna in Srimad Bhagavadgitha about divine knowledge thus -
I have two powers of manifestation (prakritis) , the lower and the higher. The lower
prakriti is material nature consisting of earth, water , fire, air, sky , mind intellect and
egoity The Higher prakriti is My manifestation as Jivas or centres of consciousness. The
former is My Unconscious Nature and the later Conscious Nature. It is My Conscious
Nature that supports and sustains the world made of the later unconscious Nature,
because the evolution into various spheres and numerous species of beings is for Jivas to
reap the fruits of their Karma and gradually evolve into perfection.
3.1 CONSCIOUSNESS IN GÉTA
Consciousness is that which does not undergo any modifications. Everything else other
than consciousness has six modifications as follows :
jäyate – comes to existence
asti – remains
vardhate – grows

18. viparinamate – changes
apakñéyate – decays
måyate – dies
Shri Krishna in the following verses explains the evolution, but has condesed the 24
tatvas of Sankhya into eight.
ÉUimrapaenlae vayu>om! mnae buiÏrev c
AhNkar #tIym! me iÉÚ ài³itrÏ A:>qxa .
bhümiräponalo väyuùkham mano buddhireva ca
ahankära itéyam me bhinna prakritir añùöadhä (7.4)
My nature is divided into eight categories – earth, water, fire, air , sky , mind,
understanding & ‘ I’ sense.
Apreym! #ts! Tv! ANyam! àk«itm! iviÏ me pram!
jIv ÉUtam! mhabahae yyedm! xayRte jgt!
apareyam itas tv anyäm prakåtim viddhi me paräm
jéva bhütäm mahäbäho yayedam dhäryate jagat (7.5)
This , Oh mighty armed , is My lower Nature. Know that , as different from it , is My
Higher Nature forming the source of all Jivas and the support of the whole universe.
yetdÏ yaenIin ÉUtain svRm! Ty! %pxary
Ahm! k«TõSy jgt> àÉv> àlyStwa .

19. yetad yonéni bhütäni sarvam ty upadhäraya
aham kåtsnasya jagataù prabhavaù pralayastathä (7.6)
Know that all beings have these two natures of Mine as their source. I am the origin and
the dissolution of this entire Universe.
mÄ> prtrm! n ANy ikiNcdÏ AiSt xn{jy
miy svRm! #dm! àaewm! sUÇe mi[ g[a #v .
mattaù parataram na anya kincid asti dhanaëjaya
mayi sarvam idam protham sütre maëi gaëä iva (7.7)
Oh Arjuna! There is no being Higher than Me. As a row of pearls threaded on a string ,
all the worlds are held on Me.
The above verses set forth that in the creative process of the Lord’s power of
Manifestations functions as His two natures – The material i.e Unconsciousness Nature
or Prakriti and His spiritual Nature or the Jivas. Strangely enough, the Jiva , which should
be calle dpurusha is classified with prakriti here, there by obliterating the dicotamy
between the two terms familiar in the Sankhya.
The material Nature is here treated in its Cosmic aspect and is spoken of as eight fold.
But that is doen by counting only the effect category and leaving the casual categories as
implied . Fully stated , according to the analysis of the Sankya philosophy , the categories
of the Prakriti and its evolutes are 24. These are – Prakriti ( with its three Gunas of Satva,
Rajas, Tamas ) ; Mahatatva ; Ahankara ; Manas ; the five organs of knowledge; the five
organs of action; the five tanmatras; and the five gross elements of Sky , Air, Fire, Water
and Earth. From these categories the material Universe is evolved. Also the psycho -
physical organism of the Jiva , consisting of his subtle and gross bodies , evolves out of
these . The subtle body persist through all embodiments until ther Jiva gains liberation,
attaining to his natural state as purusha. This material Nature or Prakriti is infinite with

20. countless dimensions in which different world systems ( Lokas ) of different subtley co –
exist without mutual intrusion and the Jiva finds embodiment in these different Lokas
accordiong to his Karma.
]eǶm! caip mam! iviÏ sv ]eÇezu Éart
]eÇ ]eǶyaerÏ Jnanm! yt! tt! Jnanm! mtm! mm .
kñetrajnam cäpi mäm viddhi sava kñetreçu bhärata
kñetra kñetrajnayor jnänam yat tat jnänam matam mama (13.2)
Know Me Oh Scion of Bharata race, to be the Kshetrajna ( the spirit)
In all Kshetraas ( bodies). The knowledge of the distinction between Kshetra and
Kshetrajna alsone is real knowledge according to Me.
In (13.2) Krishna says that there are 2 categories in the consciousness of man _ the object
and the subject, the ‘seen’ and the ‘seer’. The ‘seen’ is in the field, the body; the ‘seer’ is
the spirit, the Jiva. The body mind is its addition, the instrument through which the spirit
contacts objects. Still, it is only the ‘seen’, the ‘object’, because the seer the Jiva is not
part of it but distinct from it and master of it.
In a broader sense the field is not merely the individual body but Universal nature of
which the individual body is a part. This Universal nature of which individual body is a
part. This Universal Nature, the Field is constituted of the following : The egoity,
Intellect, the Un-manifested state, the eleven organs, the five objects of perception, will ,
aversion, joy, sorrow, combination, life, vitality. All the individual fields are made of the
combination of these and in all of them Seer is Myself (My part or reflection in them).
n Astae ivXyte Éavae nÉavae ivXyte st>
%Éyaerip ÔZqaeNtSTv Anyaes! tTv dizRiÉ> .
na asato vidhyate bhävo nabhävo vidhyate sataù
ubhayorapi draçöontastva anayos tatva darçibhiù (2.16)
The unreal can never come into existence, and the real can never cease to be.

21. The wise philosphers have known the truth about these categories. ( of the real and the
unreal).
Aivnaiz tu tdÏ iviÏ yen svRimdm! ttm!
ivnazmVyySyaSy n kiSct! ktuRm! AhRit .
avinäçi tu tad viddhi yeana sarvamidam tatam
vinäçamavyayasyäsya na kascit kartum arhati (2. 17)
Know that Reality, by which everything is pervaded, to be indestructible,
No one can cause the destruction of this immutable Being.
nEn< iDNdiNt zôai[ nEn< dhit pavk>
ncEn< ¬edy<Tyap> n zae;yit maét>.
nainaà chindanti çasträëi nainaà dahati pävakaù
nacainaà kledayantyäpaù na çoñayati märutaù (2.23)
Weapons do not cleave the Atman, fire burns it not, water wets it not, wind dries it not.
ACD*ae=ymdaýae=ym! A¬e*ae=zae:y yev c
inTy> svRgtSwa[u> Aclae=ym! snatn>.
acchaedyo'yamadähyo'yam akledyo'çoñya yeva ca
nityaù sarvagatasthäëuù acalo'yam sanätanaù (2.24)
This Self is uncleavable, incombustible and neither wetted nor dried. It is eternal, all-
pervading, stable, immovable and everlasting.
AVy´ae=ym! AicNtyae=ym! AivkayaeR=ym!
%Cyte
tSmadÏ @vm! ividTvEnm! n Anuzaeictum! AhRis .
avyakto'yam acintayo'yam avikäryo'yam ucyate
tasmäd evam viditvainam na anuçocitum arhasi (2.25)

22. Knowing Him ( the Self ) to be unmanifest , inconceivable and unmodifyiable it is
improper to mourn for Him.
The truth is that man’s spirit or Atman is indestructible. Until man lives by this truth ,
there can be no abiding virtue in him. In order to convince this Arjuna, Krishna at the
very start of this discourse, expounds the high philosophy of Atman in the following
words: Your sorrow is for persons who are not in need of it. A wise man takes death as a
triffle. For he, knows that the essence in man is the Atman or the consciousness, the
birthless, the death less, the eternal spirit, whom weapons cannot cleave, fire cannot
burn or air cannot dry . Birth and Death are only of the body and not of the Atman, and
the body in relation to the Atman is like clothes one puts on and throws away; or like the
passing stages of life like childhood, boyhood, youth and old age. Pleasant and painful
experiences of life are passing episodes. A man who knows this and is never moved by
pleasure and pain, by life and death, is alone wise and fit for spiritual freedom.
3.3 SUMMARY
a. Lower Prakrti is jada ( inert) while the higher prakriti is charged with consciousness.
b. Consciousness is trapped in Prakriti is Jiva.
c. According Sankhya there is one prakriti and many purushas. But Krishna divides
Prakriti into lower and higher.
d. Krishna speaks about three purushas
- Lower Purusha associated with lower Prakriti.
- Higher Purusha associated with higher Prakriti.
- The suprme Purusha - the master of all is Purushottama
e. Purushottama is the Universal Self and He is the reflection of Nirguna Brahman.
f. Consciousness is always singular. As white color appears in seven colors.
Consciousness also appears in different states in different levels.
g. Krishna condenses 24 tatvas into 8.

23. UNIT 4 CONSCIOUSNESS & WESTERN PSYCHOLOGY
Introduction
4.1 Objectives
4.2 Western Psychology
4.3 Summary
4.0 INTRODUCTION
The main break through comes in western psychology came through the effort of
Freudian. He was a medical doctor not a psychologist. But his major contribution was
towards the subconscious mind and its analysis. His concept gave rise to the modern
concept of dream therapy, hypnotic state of subconscious mind and regression therapy.
His analysis says that anything we do because there is urge of sub conscious mind. His
views were near to Super consciousness as defined in our Vedas.
4.1 OBJECTIVES
In this unit we will be learning about aspects of Freudian psychology which lead to the
concept of subconscious mind.
4.2 WESTERN PSYCHOLOGY
Western Psychology recognizes the three states of consciousness and it also recognizes
what are called altered states of consciousness. The three state of consciousness are
exactly the same as same as in Mandukya Upanishad or Vedanta. The waking state, the
sleep state, the dreamless sleep state. The words used in psychology are conscious state,
sub conscious state, unconscious state. What Vedanta says as the fourth form (sushupti)
of the state is the Super conscious state?
Western psychology doesn’t accept the super consciousness state. Western psychology
depends upon the analysis - the body mind interaction. Just as Yoga talks about mind

24. body interaction. Western psychology says that whatever action we perform in the
waking state, leaves behind an impression in our brain, not in chitta nor in mind. The
brain is memory bank which receives all impressions.
The way psychology started little more than 100 years ago. William James himself
changed Freudian psychology. Freud was a medical doctor not a psychologist. He felt
that most of the sickness is generated in the mind . That is why he gave lot of importance
to mental health. The mind is the product of the brain. As the brain becomes more and
more mature it gives rise to mind. That is the reason why a 6 months baby is not able to
make judgments. A 6 month old baby is like an animal instinctual. When it is hungry, it
cries and is satisfied after feeding. . When it is satisfied it smiles. Most of the times we
think baby smiles, because it is happy. But the doctor’s say it is instinctual reaction of
seeing things around it. And also we are over the impression babies recognize the mother
and father. In fact they don’t recognize mother and father but they recognize the hands
that feed, just like animals.
.
So, the attitude of early psychologists was as the brain starts developing it gives rise to
this vague concept called mind and mind starts exercising the choices. The mind is able
to think. So brain is important and the mind is subsidiary. According to the Vedanta the
brain is the hardware and the mind is the software. All the impression goes into the
subconscious mind. In the day time it is fully active so everything is recorded in it. The
brain goes on thinking and responding. Depending on the capacity of the brain to accept
or to reproduce a person may be called as intelligent being.
What happens in sleep state?
In the sleep state, the subconscious state of mind takes over. Here Freudian psychology is
in coincidence with Vedanta. That means it takes over and start spinning all kinds of
things like any problem you encounter in the waking state gets reflected in the dream
state. In other words dreams are nothing but a manifestation of all the hidden problems,
we have. In the dream state suppressed desires manifest themselves. What Freud

25. discovered to the great advantage of modern psychology was that the dreams can indicate
to us the experience of waking state..
Today a lady called Ann Shepherd in USA, has developed what is known as dream
therapy. This Methodology is based on the Freudian psychology. Everyday as soon you
get up in the morning you have to make a note of all the dreams you remember, the
people who come in your dreams, and the events that take place. Try to discuss with a
friend who is interested in listening to you. Your psychiatrists doesn’t do anything what
your friend will be able to do by interpreting your dreams.
Freud believed that behavior has a cause which usually is hidden from the conscious
mind. He wrote, "Amnesia lies at the base of all neurotic symptoms. Our goal is to reveal
the forgotten memories through yet to be learned methods." We are grateful to Freud for
attempting to set us on the path of exploring the unconscious mind.
Regression therapy is a therapeutic process that uses one’s earlier life experiences as
source material to resolve current problems. This concept is similar to psychodynamic
therapy. However, regression therapy is more solution-focused, whereas psychodynamic
therapy is more interested in the process and the experience. Past life therapy
encompasses all the same techniques and theories as regression therapy, however, the
boundaries are lifted from the conscious mind, enabling the client to explore a past-life.
Regressing someone back to his childhood or a past-life is by no means a phenomenon. If
you listen carefully, people regress all the time, whether it’s at a *bleep*tail party or
standing in line at a grocery store. In a therapeutic setting, a therapist will help a client
regress and to make the unconscious conscious. By using different therapeutic techniques
such as hypnotherapy, guided imagery, relaxation exercises or just talk-therapy, a client
can be regressed into a past memory that may be influencing his present life in a negative
way.
Dream Therapy has also given rise to other aspect of human brain. A person can control
the mind of another person through hypnosis giving suggestions. Mesmerism is a bit of
medical quackery developed in the 18th-century by Dr. Franz Anton Mesmer. It involves
some social role-playing with the mesmerizer making suggestions and his clients
becoming absolutely mesmerized by him. Mesmer used his extraordinary powers of

26. suggestion to send people into frenzied convulsions or sleeplike trances. He was so
successful that to this day we use his name to describe the exercise of such powers over
others. Psychologist caught hold of this idea and put people in the same condition as in
the dream state or the hypnotic state. But in that case you should not interfere with the
mind of the patient. This is the origin of regression therapy.
What do psychiatrists do, when a person is put to regression? Then psychiatrist is able to
go from conscious to subconscious mind of the patient and then he starts talking to the
patient. The beauty of hypnosis is that the patient is able to talk even though the
experience is that of dreams. If the mind is taken back the person remembers the
experiences like a dream. They are dream like experiences of reality. It is hidden in the
sub consciousness mind, it can be harmful and it can also be useful. You can easily give a
suggestion to person who has been mesmerized and ask him to do wrong things.
Hypnotism is not good unless it is practiced by a psychiatrist who is very highly
qualified. But it helps a lot. The sub conscious is undying.
There was a movie ‘Three faces of Eve’. It is the story of regression therapy- bringing
out the information from the sub consciousness to the consciousness level. Here in this
movie, subconscious splits into two. This was real story which was reported in Bethasta
Hospital.
Anything we do because there is urge in the subconscious mind. This is the indicator how
much get stored in our subconscious. We may think it is .lost, but it is not . Why it is not
recovered in the dreamless sleep state? Because the human being is in the state of what is
known as unconscious state. This was Freudian analysis.
Freud had two students Alder and Jung. Alder became a great devote continued the
Freudian system. Jung, some how felt that there is something missing in the whole order
of Freud analysis.
For Freud which one is more real? The waking state or the dream state?
More real is the waking state. He analyzed the dream from the frame of reference of
waking state. That is why dream is unreal. Whatever Vedanta says, cannot be compared
in this manner. You cannot look at the dream state from the waking state or the waking
state from the dream state. You have to consider each one independently i.e.. In the

27. dream state, dreams are real, in the waking state the waking state experiences are real.
Don’t look at the dream from waking state.
A psychiatrist uses dream therapy, to cure a problem either of dream state or of waking
state. But for a psychologist the waking state is the most important.
Yung said dream state has some application in the waking state. Then why is it that un-
conscious state is considered most enjoyable in all of us which we enjoy in sleeping?
Shakespeare said “there is a divinity shaping our lives rough hew than how will, however
much we try to shape our personality the end result is always in the hands of divine”
“Sleep, sleep, sleep the balm of troubled minds.”
Example
Lady Macbeth.
When you see the moving in front of you that means the end for you is near. As she
started seeing those trees moving, she couldn’t get sleep. She had blood in her hands.
Alcohol or drugs are taken to get to the waking state but they stay in the dream state, so
that they can forget their troubles. It is escapism from reality,. because every night we
experience that un conscious state which is the best state. All of us experience the same
dreamless state - it is the bliss and happiness which is the common heritage of all the
beings. So Yung came up with the concept of the unconscious which shaped our life our
destiny. Then he came up with the question who is the one to experience?
He had studied Vedanta. Who experiences through all these things? There must be some
one who experiences. He never said that the super consciousness but he said that every
man has a soul. He said that psychology talked about it. He came to Calcutta in 1935. It
was centenary celebration of Ramakrishna Paramahamsa. He was highly influenced by
his philosophy. But later in 1935 he had talked with Swami Yatishwarananda. He said
you have come close to Vedanta why don’t you accept Super consciousness? Yung said
that I came unto this but I cannot accept this concept of Super conscious.ness.Yung also
said that it is not only the subconscious state which governs our capabilities but also that
the unconscious has an influence. What happens in the unconscious state? we don’t
know, but something happens in that state - the individual vanishes. Individual ego

28. vanishes but something remains over. what is that which remains over, that which is
common to entire humanity? - . Bliss is the only thing. He did not agree.
Any human quality which you see anywhere in this world which is common to entire
humanity is the part of unconsciousness. It cannot be explained by waking state or by
dream state. But it manifests itself in the waking state and dream state and this is called as
archetypes.
It is the conscious state which governs the archetype, so he used the word collective
consciousness. That is the closest he went to super consciousness.
What Vedanta says about this? Vedanta says about all of us sitting in this room. That the
bodies are different, our manas is different, buddhi is different, ahamkara is different and
our chitta is different but amongst all of us, consciousness is common. Individual
consciousness is superconsciousness.
Ayamatma brahma (Mandukya Upanishad)
He said that I can go far up to collective consciousness.
What is collective consciousness?
Collective consciousness is common to entire humanity. That dreamless sleep,
sushupti state is experienced which we all have and there is no different between my
experience and your experience. But even that has a very important role play because it is
the seat of soul, which is located in the collective consciousness.
Waking state, dream state and dreamless sleep state similarly conscious state,
subconscious state and unconscious state. This unconscious state is common to
everybody. There is where archetypes reside.
What are archetypes?
Archetypes are qualities; human qualities reside within their unconsciousness. Each one
of us is a combination of archetypes which decides what type of persons we are.
What epics or mythology do?
They try to personify a quality of human beings by identifying one archetype.
Mahabharata and Ramayana.
What are these Archetypes?

29. Ramayana
Rama- Obedience to law.
Laxman- Brotherly love.
Sita- Suffering.
Mahabharata
Yudhistara- Rightness, code of conduct.
Bhima- Rashness.
Arjuna- Confusion
Nakula- Male beauty
Sahadeva- Trikalajnani
Kunti- Typical motherly women, she accepts stepsons as her own.
Karana- Danashula.
Dryudhana- Jealousy.
Dushyasna- Evil.
Bhishma- Pratijyana.
Vidura- Wisdom.
This is the way to understand conscious and subconscious state of existence. It is the
archetypes comparison, which decides what type of personality we are. All the
experience that we under go lodged in the subconscious are consequence of the kind of
personality, which is the collective unconsciousness. Western psychology still doesn’t
accept the existence of Super consciousness.
QUESTIONS
1. Explain Consciousness according to Mandukya Upanishad?
2. What is Consciousness according to Geetha " Quote verses from Geetha.