Dr Raj Nehru
In Upanishad there is a story of, Indra, the king of gods, and Virochana, the king of demons, who desire to seek the knowledge of the Self from the sage Prajapati. The sage instructs them to look at their reflection in a bowl of water, emphasizing that this reflection represents the Self. Both Indra and Virochana do so, but their interpretations differ based on their perspectives.
Virochana, being a demon and focused on materialism, concludes that the body and outward appearance constitute the Self. He leaves satisfied with this understanding, believing that physical pleasure and power are the ultimate goals. This interpretation shapes his reality, guiding his actions and priorities.
Indra, on the other hand, is initially puzzled. He realizes that if the reflection changes with time, such as through aging or damage, then it cannot represent the true Self. Indra returns to Prajapati, seeking a deeper understanding. Prajapati guides Indra through additional layers of observation, introspection, eventually leading him to the realization that the true Self is beyond physical form, beyond the material world, it is the essence of consciousness. The story indicates how the act of observation can influence the outcome, as we have seen that how Indra and Virochana’s different interpretations of the same observation lead them down distinct paths-one towards materialism and the other towards a deeper understanding of consciousness.
While this story is recorded many thousand years back, classical science ( Newtonian physics) assumed that objects have definite properties at all times until recently when the new experiments conducted by scientists from Quantum Physics challenged many conventional beliefs and assumptions of classical science. These new experiments have led to uncover what Vedanta and Kashmir Shaivism has been advocating many millennials back.
The Double Slit Experiments have demonstrated how light and matter can display characteristics of both particles and waves. It challenged classical physics and raises questions about the role of observation in determining the state of a system. The Double Slit Experiment involves firing particles (such as electrons or photons) through two slits onto a screen. Classical physics would suggest that particles passing through two slits should create two distinct patterns on the screen. However, quantum mechanics reveals an interference pattern, indicating wave-like behaviour. Strangely, this pattern persists even when particles are fired one at a time. The pattern changes when an observer measure which slit a particle goes through, collapsing the wave function and resulting in a particle-like distribution. Suppose, If you set up the Double Slit Experiment without any observation, the particles will exhibit wave-like behaviour, indicating a state of potentiality or superposition and when you introduce observation, the system collapses into a specific state, much like consciousness in Pratibhignya that determines the shape of reality.
When we look at Pratibhignya, the foundational text in the Kashmir Shaivism tradition, it also emphasises the interplay between the observer and the observed while exploring the nature of consciousness and reality. Chiti, in the context of Pratibhigna, represents the universal consciousness that pervades all existence. Perhaps the word “Consciousness” may not be the right word but given there is no other word that can help a reader to understand, for short of word, am using “Consciousness”. In the Double Slit Experiment, consciousness (observation) seems to play a role in determining whether particles behave like waves or particles. This suggests that consciousness might influence physical phenomena at the quantum level. Similarly, in Pratibhignya, consciousness is the fundamental essence that shapes reality.
In Pratibhigya, the foundational understanding is the that there is a fundamental unity underlying all apparent differences in the universe. It suggests that there is a single, all-pervading consciousness (often referred to as “Chiti” or “Shiva”) that manifests in endless forms throughout the universe. Despite the multitude of diverse phenomena, experiences, and entities, they are all expressions of this underlying consciousness. The central idea is that the same essence is shared by everything, whether animate or inanimate.
In the double-slit experiment, when a stream of electrons is fired at a barrier with two slits, they form an interference pattern on the screen behind the barrier, indicating that each electron behaves as a wave passing through both slits simultaneously. This outcome demonstrates the interconnected nature of quantum particles, suggesting a fundamental unity underlying their behaviour, similar to the unity taught in Kashmir Shaivism.
Pratibhignya also emphasizes that consciousness is not only the source but also the substance of the universe. This fundamental belief redefines how we perceive the origin, structure, and fabric of existence, suggesting a seamless integration between consciousness and the material world. Pratibhigna holds that consciousness, often personified as Shiva, is the ultimate source from which everything emanates. Beyond being the source, Pratibhigna teaches that consciousness is also the substance or essence of the universe. This means that everything in existence, regardless of its form or function, is an expression of consciousness. The material world, though appearing solid and diverse, is essentially made of the same conscious essence.
Similarly, in the double-slit experiment, the act of observation (consciousness) affects the behaviour of quantum particles, suggesting a deep connection between consciousness and the material world. In the double slit experiment, when the electrons are observed or measured to determine which slit they pass through, they behave like particles, creating a pattern on the screen that resembles two distinct lines. This outcome suggests that the act of observation (consciousness) influences the behaviour of quantum particles, highlighting a connection between consciousness and the material world, as taught in Pratibhignya.
In Pratibhignya, another foundational principle is the Swatantrawad “freedom of will” that represents the boundless capacity of consciousness to manifest reality at its own will. This freedom resonates with the idea that consciousness that has the ability to create and transform reality, paralleling the way particles behave until observed.
In the double slit experiment, the observer’s choice of whether to observe or not to observe the electrons affected their behaviour. This suggests a degree of freedom or choice at the fundamental level of reality. It resonates with the concept of Swatantrya in Kashmir Shaivism, which emphasizes absolute freedom, suggesting that consciousness has the freedom to influence the material world.
The Double Slit Experiment and Pratibhignya, despite belonging to vastly different fields, offer interesting insights into the relationship between consciousness and reality. Through Chiti (Consciousness) and Swatantrawad (freedom of will) both perspectives suggest that observation and consciousness play a central role in shaping the nature of existence. While quantum physics explores these ideas through experimental and mathematical frameworks, Pratibhignya approaches them from a philosophical and spiritual perspective. Together, they invite us to contemplate the profound connections between consciousness and the fabric of reality. It is a great opportunity for us to pursue more research in this field where Science tries to find an intersection with Spirituality. Not only will it provide profound insights but will also help us to preserve the wisdom of ancestors for the larger welfare of the planet.
In light of my recent learnings and readings on Pratibhignya Hridayam, I have come to appreciate the profound insights this ancient philosophy from Kashmir offers into the nature of consciousness, the interconnectedness of all things, and the unity underlying apparent diversity. The more I delve into this, the more I realize its relevance and potential for transformative understanding. Consequently, I have decided to embark on a comprehensive study of Pratibhignya Hridayam, examining and reflecting upon each shloka to deepen my grasp of its teachings and its connections with contemporary studies. By finding these connections, I also hope to generate interest among the younger generation, inspiring them to explore the rich spiritual heritage of Kashmir Shaivism while appreciating its relevance in the context of contemporary scientific discoveries.
(The author is Vice Chancellor Shri Vishwakarma Skill University)
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