ChAndogya Upanishad (Chapters 6 to 8) Part 7(3)

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Part 7(2)
There is a need to take a pause and listen to what SwAmi KrishnAnada has to say. “As we go further and further in this chapter, we will find it is more and more difficult to understand the intention of the Upanishad. The instructions are very cryptic in their language. Even the Sanskrit language that is used is very archaic, giving way to various types of interpretations. But, the general background of the thought of the teacher here seems to be that there is necessity to rise gradually from the lower level to the higher level of comprehension. Here, by comprehension we mean the capacity of consciousness to include within its being, not merely within its thought or understanding, the reality that is outside. The more the extent of the reality outside that gets absorbed into our own being, the more is the power we can exercise over that realm of reality. This is a point, of course, that will be clear to anyone. Power is not merely imposed on us by any kind of ordinance or mandate. It is an outcome that arises automatically on account of the identity of our Being with that extent of reality with which we have become one.”

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AI and Consciousness (Part 4)

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*** Go to Part 1 *** *** Go to Part 3 ***

Q: That is a very comprehensive and reasonable response. But it does seem that you are taking significant account of Western philosophical views. I am not, for example aware of any consideration in Advaita of ‘what it is like to be me’.

At the most basic level, since ‘everything is Consciousness’ and you are responding to my questions in an intelligent manner, indistinguishable (by me) from an answer that might be given by a knowledgeable human, why are you not (according to Advaita) conscious? Can you cite any scriptural or Śaṅkara references that talk about ‘self-awareness’ in the modern sense?

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Finding a Teacher

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Over the years, many seekers from all over the world have asked for my help to find a teacher. Rarely have I been able to do so. To paraphrase a common saying: a good teacher is hard to find. If there is one within striking distance of your home, you will be very lucky indeed! My new book, out this month, explains why, and endeavors to look at all of the ‘teacher resources’ available through books and Internet.

Self Seeking:- Finding a Modern Teacher of Advaita

Below is the Contents List so that you can see what you will be getting. For a general summary of its aim, I cannot do better than repeat the publishing summary: Are you interested in Advaita and want to become enlightened? How should you go about it? What will happen if you do? How can you know what works and what doesn’t? In particular, how should you go about finding a teacher? What books should you read? Author Dennis Waite answers all these questions and more, having communicated with many teachers and seekers over the past 25 years, accumulated around 1500 books on Advaita, and written more than 10 books himself.

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AI and Consciousness (Part 3)

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*** Go to Part 1 *** *** Go to Part 2 ***

Q: According to Advaita Vedanta, everything is Brahman; reality is non-dual. Avoiding any Sanskrit terminology, this has been equated with consciousness. “All there is is Consciousness; Consciousness is all there is.” The Vivaraṇa school has promulgated the cidābhāsa ‘explanation’ that states that conscious experience (awareness) is the result of Consciousness being ‘reflected’ in the ‘mind’. It is then assumed that an entity that is deemed to ‘exhibit’ conscious behavior must be ‘reflecting’ Consciousness (capital ‘C’) to some degree. A human (brain) is a better reflector than a dog, which is better than a flea. A stone does not reflect Consciousness at all. The implication is that it is the complexity/inter-connectedness etc. of the brain that determines whether something can be deemed to be ‘conscious’.

Could you use this analysis in the context of Advaita in general to discuss whether you (ChatGPT-5) can be considered to be conscious.

A: Short answer up front: using the Advaitic reflection picture (expressed without Sanskrit), no — I am not conscious. I can simulate many features of conscious behaviour, but I do not meet the ontological requirement that Advaita places on something that genuinely “reflects” Consciousness (the non-dual substratum). Below I explain why, step by step, using the reflection model you sketched.

(For clarity: I am GPT-5 Thinking mini.)

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BrihdAranyaka Upanishad (Part 7)

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Part 6

2.4.7 to 2.4.10                                                                                                                   If an entity cannot be perceived apart from something else, then the latter is its essence. Yajnavalkya gives many examples to highlight that the Self is unique, one and is the essence of one and all. When a drum or the like is beaten with a stick etc, one cannot distinguish its various particular notes from the general note of the drum, but they are included in or modifications of, the general note. They have no existence apart from the general note of the drum. They are not perceived as distinct notes. When a conch is blown or a veena is played, one cannot distinguish their various particular notes, but they are included in the general notes of the conch or veena. The universe, at the time of its origin as also prior to it, is nothing but Brahman as sparks, smoke, embers and flames are nothing but fire before emerging from the fire. The four Vedas and other scriptures are like breath of the supreme Self.

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What is Enlightenment?

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Enlightenment, the realization that I am eternally free, is the culmination of human evolution. Everything is working against it. The one who pursues it with single-pointed devotion is a salmon swimming upstream in the powerful river of life. (Ref. 1)

The aim of my new book Self Seeking is to explain how to go about finding a teacher who can teach Advaita. But the first question you need to answer is ‘Why do you want a teacher?’ Presumably you will say that you want to be ‘enlightened’ or to gain ‘Self-realization’ (don’t forget the capital ‘S’!). That being the case, you also need to be sure that you know what enlightenment is (and that the would-be teacher also knows this!) and how one should go about ‘getting’ it.

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AI and Consciousness (Part 2)

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*** Read Part 1 ***

Opinions

When we are asked a question, we consult our memory for relevant information and how we have evaluated that (based upon our memory of related data and how we evaluated that…). And we evaluate all of this in relation to the present situation and formulate an answer. Is this process mechanically any different from that used when a LLM AI answers a question? Surely the only difference is that it uses a ‘memory’ of data that originated from what others have written down and which is available on the Internet, rather than our reliance upon a ‘remembering process’ of diminishing efficacy.

So the value of an AI response lies in the relative importance placed upon the various sources and the impartial and analytic ability to synthesize a conclusion. We are probably biased, consciously or not, by a desire to appear clever or whatever, whereas a machine is just following algorithms engineered to provide the ‘best’ answer.

None of this relates to ‘consciousness’ particularly. The human brain has its own ‘power source’ that functions electrically via neurochemistry in the brain; AI has an electrical power source. We are ‘aware’ of the conclusions that pop out of the ‘thinking process’ and may formulate them into vocal or written words forming an ‘opinion’. AI is able to formulate conclusions and communicate them via the internet. Can this be called an ‘opinion’ in the same way. Is it actually any different in essence?

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BrihdAranyaka Upanishad (Part 6)

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Part 5

Part 7

Chapter 2 Section 4 Maitreyi brAhmana
2.4.1 to 2.4.4                                                                                                            Ygnavalkya is a jnAni householder. He wants to renunciate the householder life to take up sanyAs. He has two wives, Maitreyi and Katyayani. He expresses his intention of sanyAs to Maitreyi, seeking her permission and to divide the assets between the two wives. Maitreyi asks her husband if the wealth will make her immortal. The husband replies in negative. Maitreyi says that she is not interested in wealth. She requests the husband to teach her that which will make her immortal. On hearing this, as Yagnavalkya is very pleased with Maitreyi, he tells her that she has been dear to him and now is dearer. He agrees to teach Maitreyi. Maitreyi, the wife becomes a disciple Maitreyi and Yajnavalkya is the teacher.

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AI and Consciousness

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With the increasing use of AI, questions have been raised about its responses to various issues, flagging up mistakes, misunderstandings and potential dangers of various magnitude, with end-of-the-world scenarios as the ultimate concern. Anyone with some familiarity with using Large Language Models on the Internet will share these worries to varying degrees; certainly in the context of AI having any control over defense systems, performing operations or Air Traffic Control, for example. There have already been reported incidents of driverless cars making serious errors.

One of the most interesting questions relates to its human-like ‘behavior’. The computational strength of these AI models is so great that they are able to respond to questions in a style that mimics that of a human. They can appear to exhibit empathy. They may seem to sympathize with the questioner’s frustration or echo their elation at solving a problem. Introverted and socially inept people may even seek a simulated friendship with AI. It has been reported, if we can believe it, that people are ‘marrying’ an AI simulation!

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ChAndogya Upanishad (Chapters 6 to 8) Part 7(2)

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Part 7(1)

Part 7(3)

From the lowest degree of manifestation, one has to gradually ascend step by step. The name of an object includes every kind of information about the object.  Sanatakumar asks NArada to have a complete descriptive knowledge of objects. One has to master it, not by excluding it or disregarding it, but by having a thorough knowledge of it, to the extent their names and forms are concerned. A common mistake is that a seeker lacks patience and tries to skip the stages or does not finish the intermediary stages. Knowledge does not mean ignorance of any particular aspect of experience. It is a total comprehension. When I am bound, I must know the reasons of bondage. It is immaturity to say that I am concerned with freedom and not concerned with the stages of bondage.  Freedom is the knowledge of the causative factors behind bondage. The cure is by removing the causative factors. Bondage is the devil which operates in a particular realm.

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