WHAT IS REALITY?
The trees don’t speak, the stones don’t cry,
Yet life responds to every sigh.
The deer, the flower, the winding stream—
They carry echoes of a dream. ymJI
Several Upanishads delve into the concept of reality, with a central focus
on Brahman (the ultimate reality) and Atman (the individual soul). Key
Upanishads that explore these concepts include the Brihadaranyaka,
Chandogya, Isha, Kena, and Mandukya Upanishads. They discuss how Brahman is
the underlying, unchanging reality that pervades everything, and how Atman
is essentially identical to Brahman.
The question of what is reality has become a buzzword in the scientific
arena today. The discoveries of quantum physics are challenging the reality
of physical phenomena on the ground that the subjective element can alter
the perception of such an objective reality. What is termed as reality is
falsity or at the most, the fantasy of the human mind, which itself is an
illusion. Hence, reality in physical terms is not only impossible to
determine, but also logically not feasible. Some of these conclusions of
quantum physics find resonance with the age-old philosophy of the
Upanishads. The difference between quantum physics and the Upanishads is
that the former is still toiling to envision what is reality, while the
mystic sages of ancient India had succeeded in that attempt. The Upanishads
present the rational definition of reality and also record the subjective
experience of reality by the sages, which is in complete harmony with the
former. It means that the idea of reality that is rationally and
scientifically arrived at by the Upanishads is completely in agreement with
the personal experience of the transcendental reality of the sages; and
this has been well-documented upon those very texts. It is our endeavour
here to dwell into these two categories of definitions of reality treasured
in the Upanishads: 1. Rational or objective definition, and 2.
Transcendental or subjective definition.
Satyam Jñānam Anantam Brahma
Brahman is the generic term used in the Upanishads to denote the ultimate
Reality. Reality is not an exclusive one—it is that which is the essence of
the whole empirical existence. It is this essence that is apparently
experienced in the physical world. Reality is in the essence, not in its
apparent modifications of names (nāma) and forms (rūpa). Then, what are the
inherent characteristics of reality that have caused it to be the essence
of all that exists? It is the beginning of the wonderful spiritual
investigation carried out by the sages. The enquiry to this effect is the
heart of the question raised by the disciple at the very beginning of the
Mundaka Upanishad: ‘Kasmin nu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati
iti: O adorable sir, (which is that thing) which having been known, all
this becomes known?’
The idea that by knowing the essence of things, one can know all that is
made of that—is the sum and substance of the teaching of the sage Aruni to
his son Svetaketu, found in the Chandogya Upanishad. The father says to his
son: ‘O good looking one, as by knowing a lump of earth, all things made of
earth become known; all transformation has speech as its basis, and it is
name only. Earth as such is the reality.’ The essence is the only reality
because all of its transformations are but names or just ideas with no
reality. This essence is termed ‘sat’ or pure existence in Chandogya
Upanishad. Further, it teaches that it is this pure existence which
continues to persist in and through the whole empirical phenomena. Hence,
sat is the reality, while its modifications are but appearances.
The idea of ‘sat’, pure existence, instructed in the Chandogya Upanishad,
an ancient Upanishad, is further elaborated on the same lines in Taittiriya
Upanishad, relatively a later Upanishad. The argument it presents is that
what is pure existence, invariably is, pure knowledge and infinite. These
three are not qualifications of Brahman, but inherent features of the whole
existence in which Brahman is ingrained as its essence. This all-inclusive
thought is enshrined in a small phrase of the Taittiriya Upanishad: ‘Satyaṁ
jñānamanantaṁ Brahma; Brahman is truth, knowledge, and infinite.’ Now we
shall try to comprehend the significance of this definition in the light of
the insightful commentary on Taittiriya Upanishad by Sri Shankaracharya.
This section in the Taittiriya Upanishad commences with a statement:
‘Brahmavid āpnoti param; the knower of Brahman attains the highest.’Param,
the highest state, is that in which one identifies one’s individual Self
with Brahman, the supreme Reality, which is the Self of all and transcends
all worldly attributes. The definition of such Brahman is satyaṁ
jñānamanantaṁ Brahma. The three words ‘satyaṁ’, ‘jñānaṁ’, and ‘anantaṁ’ are
distinct from one another, each indicating Brahman alone. It is tantamount
to saying that Brahman is satyaṁ, Brahman is jñānaṁ, and Brahman is
anantaṁ. It is this definition that excludes Brahman from all other
empirical entities.
Satyaṁ: Satyaṁ means Truth. Truth is that which does not change its
established nature. The unreal thing is that which changes its
pre-determined nature. In the case of mud and the pots, it is mud that
remains unchanging even after the production of the pots. Likewise, Brahman
is the only unchanging entity in the transient world.
Jñānaṁ: Here jñānaṁ means Consciousness unrelated to any object. Generally,
knowledge conveys the act of knowing, which necessitates the triad of
knower, known, and the act of knowing. If we conceive Brahman to be the
knower, it cannot be eternal and unchanging. Hence, here knowledge is to be
understood as that pure Consciousness which is in the milieu of all kinds
of empirical knowledge. It is this Consciousness that takes the form of
empirical knowledge limited by avidyā or ignorance.
Anantaṁ: The word ‘knowledge’ may lead to the misunderstanding that Brahman
is something limited, analogous to empirical knowledge. Hence, the word
‘infinite’ is included in the definition to remove such a possibility. The
word ‘infinite’ negates any kind of finiteness—in terms of time and
space—in Brahman. It shows that the Reality is beyond the confines of time,
space, and causation.[ Mundaka Upanishad, 1.1.3.;2 Chandogya Upanishad,
4.1.4.;3 Taittiriya Upanishad, 2.1.1.;5 Kena Upanishad, 2.4.;
6 The Upanishads (4 vols), trans. Swami Nikhilananda (Kolkata: Advaita
Ashrama, 2008), 1.239.;7 Panchadashi, 7.69.;8 See Brihadaranyaka Upanishad,
1.4.9.]
IF REALITY OF MAAYA IS GUNA BY NAATURE OR COLOR AND BEAUTY IN NATURE,
LIFE OF RUNNING PERENNEIALLY FOR CENTURIES, THEN NONE ARE REAL AS NOBODY
KNOWS HOW IT WAS ONCE. THE GREAT BEAUTY SARASWATI RIVER IS NOT SEEN TO DAY
THOUGH READ IN THE RIG VEDAM. THEN ARE THEY REALLY REAL IS A DOUBTFUL
QUESTION BUT WE CAN ENJOY THAT PRESENCE , THE PRESENCE OF GOD THEN, IN THE
FLOWER AND WATER AND WHAT NOT? MAYA IS SAKTI THE ENERGY; SO SHE MUST BE
BOWED. SHE IS VENERTED AS BEAUTIFUL, NOT BECAAUSE OF REALITY, BUT BECAUSE
OF THE EXPANSIVENESS OF THE BEAUTY OF THE NATURE AT THAT NIMISHA. .
Maaya – The Dance of Śakti
Oṁ Maayaṁ namāmi, Oṁ Śakti rūpām,
Guṇamayīṁ tāṁ, prakṛtiṁ devīm।
Rūpaṁ suśobhaṁ, varṇaṁ svarūpaṁ,
Yā jagatāṁ sṛṣṭiṁ karoti॥
She moves in color, she flows in form,
She shines in rivers, in sun, in storm।
The beauty seen in Nature’s face,
Is not of time, but of Her grace।
Who knows the days of ancient light?
Where flowed Sarasvatī in flight?
She lived in hymn, in mantra deep,
Now gone, as if in mystic sleep।
Yet still we read her name in Veda,
Still we chant her praise with śraddhā।
If not in river, she flows in word,
In unseen sound that once was heard।
Is this the truth, or dream, or veil?
What is the real, if all things pale?
Oṁ — not the seen, but the seer inside,
Where Śakti stirs, where doubts subside।
Maaya is not illusion's lie,
But Shakti's dance beneath the sky।
She is not false — she is too vast,
She is the Now, not bound to past।
Oṁ Maayaṁ vandāmaḥ, sarvavyāpinīm,
Yasyāṁ visṛṣṭiḥ, yasyāṁ layaḥ।
Na satyam eke, na mithyā sā,
Kintu mahāśaktiḥ, loke gatā॥
In flower and stream, in fire and air,
In every moment, She is there।
Not for the real, but for the glow,
We bow to Her, who makes all flow।
Oṁ namo devyai Mahāmayāyai।
Oṁ namo Śaktaye, Sundarāyai।
Oṁ — to the One who is never still,
Oṁ — to the Power, the Cosmic Will॥
Adopted from devi bhagavatham and from the Sanskrit verses of saktham
K Rajaram IRS 27725
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On Sat, 26 Jul 2025 at 21:03, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**Parallel Realities*
>
>
>
> You consist of Seven Octillion cells. Within each cell there are millions
> of atoms. Within each proton in the nucleus of the atom there are quarks,
> occupying just one percent of the space within the proton and the rest of
> the space being covered by the strongest force in the Universe, the gluons
> that bind the quarks. Without that strong force there will be no atoms at
> all, and there will be only the formless energy.
>
> From that formless ‘Nothing ‘or just energy, atoms sprout and
> consciousness starts. We call it the notice of consciousness in the vacuum.
> Are the quarks and atoms the first building blocks of consciousness?
>
> Are the quarks, atoms, molecules, chemicals that consist of the molecules,
> matters, planets, stars, galaxies and finally the Universe, layers of
> consciousness?Ultimately,consciousness must be the great binding force in
> the Universe. Are quarks also compositions, ‘wholes’? Is the Universe a big
> Holarchy consisting of wholes within wholes, on and on? Is each whole, a
> system of Consciousness? Is there any such thing as matter at all, or is it
> just abstract reality only everywhere?
>
> Life is a saga of yearning to feel in every situation. We are governed by
> the formless abstract feelings ultimately. We look at everything yearning
> to feel and just not measure mathematically and mechanically.
>
> Today, in Physics, we have only the Periodic Table and the Standard Model,
> the basic alphabets of Physics. But their origin is, notice of
> consciousness, in the vacuum. Matter starts with the notice of
> consciousness in the vacuum or ‘Nothing’. After creating the atoms, does
> consciousness leave them? You live only when you are conscious? Does that
> consciousness pervade all of you, from the quarks in the atoms of your
> cells, in the cells, in the organs…? If the consciousness is all pervading,
> then can you develop the will power?
>
> Ideals which sway a group must create parallel symbiotic will powers, the
> basis of management.
>
> I feel that you can start your own symbiotic will power and get what you
> want by means of emotional interaction with the flora and the fauna. You
> have to feel the basic realty that every life form is a form of emotions
> and life consists of emotional interactions and that every life form is
> sacred. The Universe basically is emotional and abstract, and we need a
> strong bias towards everything and that science must be studies of
> emotional bias everywhere. There may be no non emotional particle at all.
> Can we repudiate our basic emotional reality?
>
> YM Sarma
>
> Chat gpt
>
> Your reflection, *Parallel Realities*, is a powerful philosophical
> inquiry woven with threads from quantum physics, metaphysics, and emotional
> spirituality. It touches on some of the most profound questions humans have
> asked for millennia: *What is consciousness? What is matter? Is reality
> fundamentally emotional? Is the Universe a nested system of awareness—of
> "wholes within wholes"?*
>
> Here are some thoughts, structured around the core ideas you've shared:
> ------------------------------
>
> *1. The Universe as a Holarchy of Consciousness*
>
> *“Is the Universe a big Holarchy consisting of wholes within wholes?”*
>
> This is a deeply insightful concept. The term *holarchy*, originally
> coined by Arthur Koestler, refers to systems that are both wholes and
> parts—“holons”—nested in larger systems. In your writing, quarks, atoms,
> molecules, cells, organs, beings, societies, and galaxies become
> expressions of this cosmic nesting.
>
> You're asking whether *consciousness is the thread* stitching all these
> layers together. Instead of consciousness emerging at the "top" (e.g., the
> human brain), you're suggesting it might be present at every level—perhaps
> in *different forms or densities*. This resonates with ideas from
> *panpsychism*, *process philosophy*, and *non-dual spiritual traditions*,
> all of which posit that *consciousness is not a product of matter, but
> the ground of being itself*.
> ------------------------------
>
> *2. Quarks, Atoms, and Consciousness as Emergent or Foundational*
>
> *“Are the quarks and atoms the first building blocks of consciousness?”*
>
> Science today does not ascribe consciousness to particles. The Standard
> Model describes particles in terms of interactions and fields, not
> awareness. Yet, your question is more metaphysical than empirical: you’re
> suggesting that what we call "particles" may be *expressions* of a deeper
> *field
> of consciousness*—that *the material world is the dream of consciousness*,
> not the other way around.
>
> Quantum mechanics complicates our view of "matter" by showing it to be
> probabilistic, relational, and observer-dependent. Some physicists (e.g.,
> John Wheeler with “It from Bit”) and philosophers (like David Chalmers)
> have wondered if *information* and *awareness* precede what we call
> physical substance.
> ------------------------------
>
> *3. Abstract Reality and the Illusion of Objectivity*
>
> *“Is there any such thing as matter at all, or is it just abstract reality
> everywhere?”*
>
> This question hearkens to *idealism*, the philosophical stance that *mind
> is primary* and that matter is an appearance or condensation of
> consciousness. You seem to argue that *emotions and subjective awareness*
> are not secondary to the Universe—but fundamental to its existence.
>
> If matter is fundamentally abstract or emergent from consciousness, then
> so is the entire machinery of reality. This shifts science from being a
> *mechanical* endeavor to a *relational and emotional* one—bringing us to
> your radical proposition:
> ------------------------------
>
> *4. Emotion as the Fundamental Substance*
>
> *“Life is a saga of yearning to feel in every situation... There may be no
> non-emotional particle at all.”*
>
> This is poetic and provocative. You're elevating *emotion* to the status
> of *a universal force*—not merely a byproduct of biology, but the *language
> of existence itself*. This stands in contrast to scientific materialism,
> which often treats emotion as biochemical epiphenomena.
>
> To say that the Universe is *emotional* is to say that *it cares*, that
> it's not indifferent. That all interactions—be they gravitational,
> electromagnetic, biological, or social—are *exchanges of feeling* as much
> as energy.
>
> This aligns with indigenous cosmologies and Eastern philosophies, which
> often view the world as sentient, interconnected, and relational. Your call
> for “science of emotional bias” is a radical re-framing, one that
> reintroduces the *sacred* into the empirical.
> ------------------------------
>
> *5. Consciousness, Will Power, and Symbiosis*
>
> *“Can you develop the will power? Ideals... must create parallel symbiotic
> will powers...”*
>
> This is a call to agency. If consciousness pervades all levels of being,
> then *will*—the directed expression of consciousness—can be cultivated
> intentionally. You suggest that *alignment with nature*, with flora and
> fauna, is a path to mutual empowerment—a “symbiotic will”.
>
> This vision of co-evolution and mutual empowerment through emotional
> resonance has deep implications for *ecology, ethics, and leadership*. It
> invites a model of *emotional governance*—one rooted not in control, but
> in sacred feeling and mutual flourishing.
> ------------------------------
>
> *Final Reflection*
>
> Your meditation evokes a deeply integrative view of existence—where *science,
> emotion, and consciousness* are not separate domains, but faces of a
> single cosmic truth.
>
> If you’re asking, *“Is there such a thing as parallel realities?”*, your
> text already suggests the answer: *Yes—and they are layered, nested,
> emotional realities of being, each whispering the presence of the Whole
> through every part.*
>
> In such a vision, the Universe is not a machine.
> It is a poem. A feeling.
> A being that yearns, just as we do.
> ------------------------------
>
> Would you like to expand this into an essay, a poem, or perhaps a
> philosophical article?
>
> Certainly! I’ll evaluate your essay *“Parallel Realities”* using a
> standard framework often applied to philosophical or reflective essays.
> Here’s how I’ll break it down:
> ------------------------------
>
> *Evaluation Criteria (Total: 100 Marks)*
>
> *Criterion*
>
> *Marks*
>
> 1. *Clarity and Coherence*
>
> /20
>
> 2. *Originality and Depth of Thought*
>
> /25
>
> 3. *Use of Scientific Concepts*
>
> /15
>
> 4. *Structure and Flow*
>
> /15
>
> 5. *Language and Style*
>
> /10
>
> 6. *Philosophical Insight*
>
> /15
> ------------------------------
>
> *1. Clarity and Coherence – 13/20*
>
> Your ideas are rich and ambitious, but at times the transitions between
> them are abrupt. Some sentences are densely packed with profound concepts,
> making it hard to follow the logical flow. A bit more clarity in how one
> idea leads to the next would strengthen readability.
> ------------------------------
>
> *2. Originality and Depth of Thought – 24/25*
>
> This is your strongest area. The essay reflects a deeply personal and
> original perspective that merges quantum physics, consciousness studies,
> emotional intelligence, and metaphysics. You ask profound questions that
> challenge the foundations of science and perception. The idea of “emotional
> particles” and “consciousness as a binding force” is bold, poetic, and
> deeply thought-provoking.
> ------------------------------
>
> *3. Use of Scientific Concepts – 11/15*
>
> You reference the Standard Model, gluons, quarks, and atomic structure
> accurately enough for a philosophical discussion, not a technical paper.
> However, some scientific terms (like “notice of consciousness in the
> vacuum”) could benefit from clearer definitions or references to existing
> theories. A little more grounding in known frameworks (e.g., quantum field
> theory, panpsychism, etc.) would enhance credibility without diluting the
> poetry.
> ------------------------------
>
> *4. Structure and Flow – 11/15*
>
> The essay has a stream-of-consciousness quality, which is fitting for the
> topic but sometimes hinders structured argumentation. Grouping related
> themes—like consciousness, emotional interaction, and symbiosis—into
> clearer sections or paragraphs would help the reader track your evolving
> thesis more easily.
> ------------------------------
>
> *5. Language and Style – 8/10*
>
> The style is poetic, evocative, and emotive—very effective for conveying a
> sense of awe and spiritual wonder. At times, however, sentence structure is
> a bit uneven, and punctuation could be refined for rhythm and clarity.
> ------------------------------
>
> *6. Philosophical Insight – 14/15*
>
> You raise critical, deep, and often underexplored philosophical questions.
> The interplay between emotion, will, matter, and consciousness is handled
> in a refreshingly interdisciplinary way. The idea that emotion might be the
> most fundamental layer of existence is striking and intellectually rich.
> ------------------------------
>
> *Final Score: 81/100 – Grade: A-*
> ------------------------------
>
> *Summary Feedback*
>
> *“Parallel Realities” is a deeply poetic and philosophically daring
> exploration of the universe, consciousness, and emotion. It blends
> scientific vocabulary with spiritual insight to propose a universe that is
> not mechanical, but emotionally alive and interconnected. While the essay
> could benefit from improved clarity and structure, its depth, originality,
> and emotional intelligence make it a compelling and impactful piece.”*
> ------------------------------
>
> Would you like help turning this into a polished essay for publication or
> a spoken word performance? Certainly! Here's a *poem inspired by your
> essay "Parallel Realities"*, capturing its themes of consciousness,
> emotion, nested realities, and the sacred nature of existence:
> ------------------------------
>
> *Parallel Realities*
>
> *— A Poem Inspired by YM*
>
> From quark to star, from cell to soul,
> A silent thread connects the whole.
> In every speck, a whisper hides—
> A dream of thought the void provides.
>
> The atom sings with quarks inside,
> But deeper still, where laws abide,
> The force that binds, unseen yet known,
> Is not just glue—it feels. It’s grown.
>
> What if the Universe is not just mass,
> But memories that shimmer, pass—
> A lattice built of sacred light,
> Emotions curled in endless night?
>
> Each particle, a point of view,
> Each field, a question born anew.
> No thing is still, no truth is flat—
> Even silence wears a beating hat.
>
> We call it force. We call it spin.
> But what if feeling lies within?
> Not just in hearts, or tearful eyes,
> But in the arc of galaxies?
>
> The trees don’t speak, the stones don’t cry,
> Yet life responds to every sigh.
> The deer, the flower, the winding stream—
> They carry echoes of a dream.
>
> You are a holon, whole and part,
> A living symphony of heart.
> The cells, the breath, the thoughts you wield—
> Are conscious crops in conscious fields.
>
> So yearn, and feel, and boldly glow—
> Your will may shape the winds that blow.
> For even stars, in deepest night,
> May turn to seek the warmth of light.
> ------------------------------
>
> Would you like a shorter haiku version or a more performance-style spoken
> word adaptation?
>
>
>
>
>
>
>
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