Ekatva Vedanta

Eliminating Shankara’s Advaita Vedanta

1. Ontological Axioms

Axiom 1 – Brahman as Procedural Substrate:
Brahman is the unknowable, pre-cognitive, non-sentient universal procedure that makes ordered emergence possible from otherwise random or indeterminate data. It has no attributes (nirguna) other than being the possibility-enabling universal condition for identifiable sets.

Axiom 2 – Quantisation as Ontological Necessity:
Differential identity and “realness” only arise because data is quantised, enabling distinctions and bounded structures to form. Without quantisation, no identifiable set could self-emerge. Quantisation is the mechanism of reality formation, not illusion.

Axiom 3 – Atman as Iteration of Brahman:
The Atman is an identical instance of the universal procedure, bound to a local context (quantised data as constraints). It is not a fragment but a recurring execution of the same underlying rule set, operating under contingent limitations.

Axiom 4 – Jiva as Contextual Emergent:
A Jiva is an identifiable, bounded, dynamic, real structure produced by the application of Atman under specific, unpredictable environmental and informational constraints. Its individuality is real but non-absolute, contingent on context.

Axiom 5 – Samsara as Distributed Network:
The totality of all Jivas constitutes Samsara (Saguna Brahman)—the emergent distributed network of all active, constrained instances of Brahman’s unlimited procedure. Multiplicity is structural emergence, not illusion.

2. Epistemic Axioms

Axiom 6 – Emergent Consciousness:
Consciousness is not fundamental, but an emergent phenomenon of high-order Jivas with sufficient complexity to self-model. Brahman itself is pre-cognitive; experience arises only within evolved informational sets.

Axiom 7 – Unknowability of Brahman:
Brahman, as the bare ubiquitous procedure itself, is unknowable in essence, since all knowledge requires identifiable sets (Jivas) to exist. Any knowledge of “origin” is inferential, not direct.

3. Monism (Ekatva)

Axiom 8 – Identity of Atman and Brahman:
All Jivas are iterations of the same universal procedure (hence Atman = Brahman). Apparent separation is due to contextual confinement, not ontological difference.

Axiom 9 – Duality is Emergent, Not Absolute or intrinsic:
Multiplicity (2→n) is a natural emergent property of the procedural substrate under quantised conditions. It is neither an illusion (maya) nor ultimate reality but structural contingency.

4. Liberation (Moksha)

Axiom 10 – Three Modes of Liberation:
Liberation is not singular but occurs in three distinguishable modalities, reflecting the different states in which a Jiva’s identity is transformed:

1. Primary Moksha (Nirvana-1): Functional Perfection

o A Jiva attains absolute coherence in its function, acting as a pure random quantum capable of changing identity (shifting from sameness).

o Liberation here is local and structural, achieved within and thereby upgrading Samsara by resolving internal contradictions in function and action.

2. Secondary Moksha (Religious/Consciousness-based): Identity Recognition

o A Jiva gains consciousness of its identity with Brahman.

o This state is epistemic and interpretative, often institutionalized in religious systems as “true liberation,” though it is derivative and phoney relative to primary moksha because serving primarily social and pedagogical, meaning control roles.

3. Tertiary Moksha (Parinirvana): Escape from Samsara

o A Jiva’s contextual confinement collapses entirely, dissolving its bounded execution as a distinct set.

o The Jiva extinguishes. There is no return to procedural indistinction in Brahman, no mystical union for there is no identifiable reality to unify with.

o This is the final liberation, simply cessation of identity iteration outside both functional dynamics and consciousness constructs.

Corollaries

· Sarvaṃ Khalvidaṃ Brahma: All that exists emerges from and as executions (or applications or ‘modes’) of the same universal procedure, hence ultimately non-dual.

· Tat Tvam Asi: The “you” is one instance of that same procedure (as substance), differing only by contextual quantisation.

· Ahaṁ Brahmāsmi: Self-recognition of identity with the procedural substrate is an ontological truth, not mystical experience.

· Maya is rejected: Multiplicity is real (i.e., as real as photon particles) but contingent, requiring no illusion hypothesis.

· Sat-Chit-Ananda is rejected: These are late populist anthropomorphic overlays, not fundamental properties of Brahman.

More details

Atman=Brahman

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