On Exploration of Subjectivity in Advaita Vedanta

Summary

The Upanisadic tradition has a long history of exploring subjectivity and self (atman), making it relevant to contemporary consciousness studies. Classical Indian philosophers offered metaphysical, epistemological, and linguistic arguments for diverse views on I-consciousness, which also underpins Vedantic soteriology and the inquiry into ultimate reality (Brahma-jijnasa). These historical records merit close examination by those theorizing about consciousness today.

Study at a glance

Abstract

Given that consciousness studies is in the forefront today and drawing the attention of contemporary philosophers, scientists and theologians alike, it is fruitful to recall that attempts to explore the theme of subjectivity know of a long history in the Upanisadic tradition. The intense preoccupation with the question of self (atman) has earned the Upanisadic tradition the designation of Atmavada. In fact, all the main schools of philosophy belonging to the Upanisadic tradition have enquired into various aspects of this large theme; consequently a wide range of views emerged which have been historically held by various schools. Any investigator today who is concerned with this exigent philosophical topic will find the Vedantic literature in particular to be an immensely rich repository of ideas. The ancient and the classical Indian philosophers, as documents show, offered not only metaphysical, epistemological arguments in favour of their respective readings; but they insisted on the testimony of the linguistic usage as well. The records of these views along with their implications merit a close examination, especially by those who are making fresh attempts at theorizing about this intricate topic. While dealing with the question of subjectivity, as is to be expected, the advocates of the diverse schools belonging to the Upanisadic tradition showed a remarkable philosophical engagement in exploring the theme of I-consciousness, which is an indubitable starting point for this intellectual adventure. Consequently, interesting polemical discussions ensued. It is noteworthy, in this connection, that the question regarding how to interpret I-consciousness and what that discloses about the nature of self is duly recognized to be a matter of capital importance also for Vedantic soteriology. The philosophical pursuit with regard to this network of ideas is indeed seen within the traditional frame of thinking to be indispensable as well for the enquiry into the ultimate reality (Brahma-jijnasa).

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