Knowledge Of Oneness
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REVEALING CHARACTERISTICS OF CONSCIOUSNESS ITSELF -- Sri Sri Babathakur
Author: Sri Sri Babathakur
language: en
Publisher: Saccidananda Society, Kolkata
Release Date: 2025-07-10
This treatise on Consciousness with special reference to Its revealing characteristics is essentially a message of the Divine Master Prajnanpurush Sri Sri Babathakur on life and He Himself mentions that this is life-philosophy. He makes a short comment along with to specify its ‘characteristics’. He says that it begins with objective experience passing through subjective and super-subjective ones culminating into Witness Consciousness which characteristically reveals ‘All Divine for All Time, as It Is’. As is usual with His messages for the seekers as well as mankind at large, He stresses that education is must for all although He contends along-side that ‘education that imparts perfection and realization is inherent in man’, it ‘is the true nature of inmost Being or Self which is infinite, eternal and spontaneous of ever-revealing homogeneous nature’. The Master has made critical analysis of the characteristic taking every aspect of human life. For example, He mentions threefold human desire and its development, classification specially with reference to primal qualities and proceeds further to enunciate the Jivahood with conditions and limitations which when overcome, pure Self or Perfect Divine I dawns. He calls this Swabodhātmā. Since it is a discourse on philosophy of life He starts with a talk on life itself or rather its classification in terms of its nature stage-wise such as outer, individual, universal, central etc. and also these stages are related to consciousness and divinity. While dwelling on the inner revealing nature He proclaims that ‘Truth is that all functions within and without of life are caused and possessed by Consciousness Itself’, and He further clarifies that consciousness is life and life is consciousness and hence both the inner and outer worlds are ‘Sportful dramatic sameside game of Self-Consciousness— which is Brahman or Ātman’. He characterizes Consciousness as well and reiterates that everpure Consciousness is the inmost essence of Eternal Oneness. Sri Sri Babathakur further clarifies that Conciousness Itself and Its ever revealing part is One in essence but are two in expressions and vice versa. Thus the revealing expression is a mere reflection termed as Jnānābhās or Cidābhās. The Master has prepared a short flowchart at this stage to relate the names and forms of Consciousness, universal Cidābhās, Jivas etc. for convenience of understanding by the commoners. With life as an entity to reckon with Sri Sri Babathakur elaborates on its types and nature where in normal way Avidyā-Shakti, Vidyā Shakti, Parāvidyā-Shakti and their respective Gunas have come in as also Prakriti, Swabhāva, and Swabodh. In the process, however, the link with Consciousness and Supreme Reality or Paramātmatattva is maintained. Paramātmatattva is verily the Knowledge of Oneness in contrast to the secular knowledge or the knowledge of diversities the worldly people run after, as to them, the body identity is the Mantra and not the Self-identity. To switch on to Self-identity assimilation of Vidyāshakti under the guidance of a perfect Master is necessary. Even with the contention that duality or plurality is ‘illusory’, Sri Sri Babathakur suggests that there are four kinds of manifestations of duality or plurality which unfold innumerable varieties of diversified nature having differences from one another. However, He contends that without Consciousness—Reality, none of the appearances does exist nor functions. Thus gradual sailing from individual identity to transcendental one through universal and central is possible through evolution fully supported by the preceptor who himself is a realizer of the Supreme Self Being. This way an individual can attain the state of I-Absolute. The Master has elaborated on the nature of I-Absolute by mentioning that I-Absolute is I-Transcendental and beyond whereas I-Universal is I-immanent which reveals as the Lord of creation. I-Universal ‘manifests as myriads of I-individuals of diverse nature though they have the same origin and hence bears the same seed and carries the same ‘stream of tradition’. Sri Sri Babthakur wants to stress that common people are familiar with ego-I and not Self-I or Consciousness-I and that actually produces a personality which is just the reflection of consciousness. This ego-I is, therefore, conditioned and limited owing to what He says ‘constitutional demerits’. However, He visualizes that all persons have I-Reality as their fundamental essence or life-pervading truth. In the ocean of I-Reality, I is both existence (Sattā) and power (Shakti), It also is the eternal witness of all manifestations and expressions. Sri Sri Babathakur has analyzed the I-Reality in a very rational manner and reveals that there is I-Reality as individual, universal, central and transcendental. The world-drama as revealed is a job of the individual I-Reality being only a sportful game and vanishes as I-Reality advances in the order stated. Individual-I is governed by its Swabh~va and does not know its true nature Swabodh. However Sadguru’s grace leads it to be identified with Universal I-Reality. Sri Sri Babathakur has simplified the functionary aspects of life for the commoners by splitting life into two parts—the objective part and the subjective part the latter being the ego-I and hence is the revealer whereas the former is the revealed appearing as ‘myriads of monads’. The subjective part is the substratum and the sustainer of the objective part or the natural part which is changeable and perishable. The subjective part, the ego-I is also the Universal-I and it, in turn, requires to be revealed. Transcendental-I does the job of revelation in this case and it is the substratum for the Universal-I as Universal-I may be considered as the substratum of individual-I. However, He has suggested that a presentation in a different way is also possible where Vidyā, Avidyā, Sattā, Shakti, triple Gunas are all involved and understanding becomes clear from the ‘nature’ of the four ‘I’s. There is a point to raise regarding the individual-I and Universal-I, nature of life. While all are essentially transcendental and why should life make such step-wise excursion for unfolding a I-Reality which is eternal and ever-blissful! The sportful dramatic game is one suggestion but with a cause which allows life to have experience that makes it worthy and able, and, these expressions in the forms of individual-I and Universal-I and others are evolving expressions of Reality. He puts the evolutionary process in a very simple manner by confirming first that life cannot be without ‘I’ or Consciousness. In the outer nature it is individual-I which appears as experience of diversity and this way the other ‘I’s , as stated, also behave. In fact the I-Reality with Its ever-revealing nature takes life as the medium in and through which It spontaneously reveals Itself with all Its grace. As life is spread out on innumerable creations—‘it is like the beads in a garland’— says the Master, and, I-Reality is the eternal string of that garland to make it exist and expand. The Master emphasizes that Consciousness Itself being abiding Reality is ever-revealing by nature pervades all and encompasses as well as embraces all without any discrimination. The Master has explained the revealing nature/characteristics in different ways. Since life is the main issue/point of contention, He clearly says that Saccidānanda I-Reality, constituted of existence, consciousness and bliss reveals Itself as Being and becoming i.e., ‘life and the rest’ for which life is considered as a medium/instrument of Saccidānanda I-reality for the game to play. He also says that as the Lord Himself dwells in the core of heart of all the living beings and ‘aspires to’ gradually reveal Himself unfolding His divine power, glory, consciousness and joy or delight, every one has to participate in this sportful dramatic game. Sri Sri Babthakur says further that because the Lord dwells, as stated above, in the core of the heart of all living beings, their approach should have been direct but, instead, it has become indirect because of their ignorance. Indirect approach consists of passing through the experience of the game of individual lives through senses and mind. This connotes an evolutionary movement of Saccidānanda power of life which continues till attainment of the balanced perfect nature. Sri Sri Babathakur declares that Absolute I-Reality is Supreme Saccid~nanda by nature. Saccidānanda i.e., Sat, Cit, Ānanda primarily signifying Truth/Existence, Consciousness and Bliss has power to reveal with features that are infinite and divine. It unfolds and follows opposite courses of involution and evolution. In the former It descends from all-knowing I-Self nature to ‘absolute’ ignorance and in the latter jurney It covers the reverse route to reach Its identity of I-Reality. In this evolution process perfection and realization of life dawn as the Self. The presentation of the Master is, as usual, very logical yet unconventional and focusing on the subject matter concerned. The text was published in Sri Sanai in twenty-four instalments but without any divisions as chapters or sections. In this treatise same process has been followed. The readers would find the matter very original as far as the spiritual approach of the philosophy of life is concerned and enjoy the ‘divine game’ which has been clearly explained here in an unique way. We are proud to present this treatise— there are not many such type at our repertory.
Islamic Economics and Finance
Author: Masudul Alam Choudhury
language: en
Publisher: Emerald Group Publishing
Release Date: 2011-01-27
This volume is a scholarly work on the foundations of the role that the moral and ethical law plays on human enterprise comprising economics, finance, society and science. Divided into three parts, theoretical, empirical and application, the study covers a vast area of socio-scientific investigation and is extensively comparative in perspective.
The Tawhidi Methodological Worldview
This book develops and applies the methodology of Tawhid (“monotheism”) as law and the Sunnah (the teachings of Prophet Muhammad) in the Qur’an in establishing a transdisciplinary foundation for the study of Islamic economics, finance, society, and science. It employs the Tawhidi String Relation (TSR), a new theoretical framework in contemporary Islamic sciences, in the methodological formalisation and application of the Tawhidi worldview - as the primal ontological law of monotheism. It employs a deeply Qur’anic exegesis, and a mathematical, philosophical, and socio-scientific mode of inquiry in deriving, developing, and empirically applying the Qur’anic methodology of “unity of knowledge”. It is the first book of its kind in rigorously studying the true foundation of the Qur’anic concept of ‘everything’ - as the world-system extending between the heavens and Earth. The qur’anic terminology of the precept of this “world-system” in its most comprehensive perspective is A’lameen, the terminology in the Qur’an that accounts for the generality and details of the world-systems that are governed by the method of evaluation of the objective criterion of wellbeing. Wellbeing objective criterion is evaluated subject to inter-causal relations between systemic entities, variables, and functions. The cardinal principle of Tawhid in its relationship with the world-system conveys the corporeal meaning of monotheism in its cognitive implication of abstraction and application. Such a study has not been undertaken in existing Islamic socio-scientific literature in analysing Islamic economics, finance, science, and society collectively, using Tawhidi law as a theoretical framework. This book will be relevant to all such scholars who are interested in studying the monotheistic law and the Islamic principles, particularly Tawhid, Shari’ah, and Islamic philosophical thought.