The Upanishads talk about two more divisions: विज्ञानमय कोष and आनन्दमय कोष. All five belong to the Imperishable Self (अव्यय) in its आध्यात्मिक manifestation, where there is total non-differentiation. Hence Mundaka Upanishad 3-2-7 says, everything including the knowledge and actions (operations) become one here (गताः कलाः पंचदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु. कर्माणि विज्ञानमयश्च आत्मा परेअव्यये सर्व एकीभवन्ति). Because of the “यज्ञार्थात् कर्म”, the मनोमयकोष moves continually to विज्ञानमय कोष. This creates two triplets: 1) आनन्दमयकोष, विज्ञानमयकोष, मनोमयकोष and 2) मनोमयकोष, प्राणमयकोष, अन्नमयकोष. The former is imperishable (अमृत) and the later is mutable (मृत). The middle – मनोमयकोष – belongs to both groups (अमृतं मृतं च). As the Universal Mind (श्ववस्यस मन), it is one and indivisible (एक, अखंड). As emotional mind (हृदयाख्य मन), it is many. Energy (प्राण), by nature, is indivisible – moving mass. But when confined, it behaves differently (खंडाखंड). Matter (अन्न or वाक्) is always divisible and many (सखंड).
While the last three (मन, प्राण, अन्न or वाक्) are constituent causes (उपादान कारण) of the universe, the first three (आनन्द, विज्ञान, मन) are catalytic causes (सहकारी कारण) only. But for liberation, they behave in the reverse order: the triplet of आनन्द, विज्ञान, मन become the primary cause, while the other three (मन, प्राण, अन्न or वाक्) become only catalytic cause. According to Kanaada: कार्य नाशयति कर्म – effect freezes the operation, meaning: after the action stops or after it is measured over a time, the resultant fixed state or result is called effect. He further states that thought is the inertia of mind, which is superseded by another stronger cause like intense pain (कष्ट); or if the cause that led to the inertia is stopped. In the latter category, he lists two reasons: getting the object of desire (प्राप्ति) or getting to know about it (ज्ञानम्). Thus, knowledge destroys the inertia of thought – hence stops operations, as operation starts with desire, which is a function of the mind. Since the first three are immutable (अमृत) and are associated with knowledge (ज्ञानम् including proper knowledge विद्या), they are contrary to ignorance that leads to operation (कर्म). Thus, proper knowledge (विद्या) is also equated with knowledge (ज्ञानम्) and ignorance (अविद्या) is equated with operation (कर्म). Gita and Ishopanishad use these terms in this sense.
What is the genesis of operations (कर्म)? Mundaka Upanishad (1-7) says; the universe came into existence from “the imperishable” (अक्षरात् संभवतीह विश्वम्). Gita (8-21) also says the same thing (अव्यक्तोअक्षर इत्युक्तस्तमाहुः परमां गतिम्). What is this “imperishable”? Only energy is imperishable and is necessary for all operations including the creation event. Thus, it must be a form of primordial energy. Shukla Yajurveda (8/36) says: everything is created from one source (यस्मान्नजातः परो अन्यो अस्ति) called Prajaapati (प्रजापतिः – यद्वै किञ्च प्राणि स प्रजापतिः – शतपथब्राह्मणम् 11-1- 6-17), who is also spread out in everything (य आविवेश भुवनानि विश्वा). The former is called the creator (सृष्टब्रह्म) and the later the controller (प्रविष्टब्रह्म). While the former acts like the primordial base (आलम्वन) on which everything rests individually and collectively, the later make everything acquire spin (प्रजया संरराण – सम्यक् रममाण – ibid). The universal base for these two is called Shodashee (षोडशी), which literally means, “the sixteen”. It has three aspects. The universal base is called imperishable and immutable (अव्यय). According to Gita 18-61, this is called Ishwara (ईश्वर). This only creates perception, as perception is possible only when something is fixed. Even cameras could take pictures if something remains fixed for a duration depending upon the power of the camera. The energy aspect is called non-perishable (अक्षर), which binds all (सर्वं वै प्राणेनाबष्टब्धम् – ऐतरेयब्राह्मणम्). The mass aspect is called mutable (क्षर). According to Gita 3/15, Brahmaa (ब्रह्मा) is a derivative of this mutable (क्षर). These three have five divisions each. Including their totality, they become Shodashee (षोडशी). The non-perishable (अक्षर) is the catalytic cause and the mutable (क्षर) is the material cause of the universe.
Of these, the totality Shodashee (षोडशी) remains unattached with everything like the space is unattached with every object, while connecting all as interval between them (आधारशक्तिः प्रथमा सर्वसंयोगिना मता). The imperishable and immutable (अव्यय) also has four other aspects as described in Aitareya Braahmanam. These four are called Chhanda Avyaya (छन्द अव्ययपुरुष), Shareeraavyaya (शरीराव्ययपुरुष), Mahaavyaya (महाव्ययपुरुष) and Vedaavyaya (वेदाव्ययपुरुष). These are eternal like space, though they may be confined like the space within a pitcher (घटाकाश). Of these, Mahaavyaya (महाव्ययपुरुष) is Ishwara (ईश्वर) and Shareeraavyaya (शरीराव्ययपुरुष) is Jeeva (जीव). Gita 2-20 (न जायते म्रियते) talks about Mahaavyaya (महाव्ययपुरुष), while a similar shloka in Kathopanishad talks about Shareeraavyaya (शरीराव्ययपुरुष). Hence there is slight difference in their descriptions. It is not correct to say that one has followed or copied from the other.
There are three different views regarding the relation between Jeeva and Ishwara. Some say Jeevaatmaa is also infinite like Ishwara. This is the view of Saankhya. Others say, Jeevaatmaa is a limited part (अंश) of Ishwara, who is Infinite. This is the view of Vedanta. The third view is that this body conglomerate is Jeevaatmaa. This is the view of non-believers in birth-death-rebirth cycle.
If we analyze the Vedanta view (अंशो नानात्वात..), there are four different concepts to explain it. These are called Cause and effect relationship (अंशांशी भाव सम्बन्ध). Though according to the Vedas there are 13 types of such relationship, only four types are applicable in the case of Ishwara-Jeeva. According to Vyasa, it is vimba-prativimba (विम्ब-प्रतिविम्ब) concept. This is what is described with the example of a number of buckets of water reflecting the Sun. While each bucket reflects the same Sun, each bucket can show different reactions independently. This way one Sun appears as many different Suns, though all are due to and part of the same Sun. While the reflected Sun is disturbed when the water is disturbed, the original Sun remains unaffected.
Others opine that the Sun is radiating all around. While the radiation is moving away from the Sun in different directions, they are all related and attached to the Sun at all times. Unlike the bucket of water, which can be partially independent, the radiation (here Jeeva) is not independent (of Ishwara). If the radiation is somehow affected, the Sun will also be affected. Hence God comes to the rescue of His devotees. This is the Soorya-rashmi bhaava (सूर्यरश्मि भाव).
According to Vallabhaachaarya, it is like fire and splinters coming out of it (वह्नि विस्फुलिञ्ग भाव). Unlike the other two, the splinter is not tied to the fire (ग्रन्थिवन्धन सम्बन्ध अभाव). The splinters move to other places pravargya jagat (प्रवर्ग्य जगत) and can attain nirvaana there independently.
The fourth is the Saankhya view, which is called space inside pitcher concept (घटाकाश भाव). Here the Jeeva and Ishwara are same like the space inside a pot and outside the pot. As long as the pot is there, it is space inside pitcher (घटाकाश). The moment the pot is broken, the space inside pitcher (घटाकाश) merges with the infinite space.
Between the 3rd and the 8th Stanzas of the 3rd Chapter, Gita gives seven different reasons to show that no one can ever exist without any operation and one should perform necessary action for his sustenance, as described below:
- The so-called freewill is really not free, but is our response to a given situation based on our past experience, which makes it deterministic. Such operations generate differential inertia that disturbs the universal flow dragging us with it (like a person drowning in the sea), which is perceived as sorrow. Mere knowledge of the problem cannot give us relief. So we must do something to come out of it (Gita 3-4).
- If we are drowning, we must try to swim. Giving up action is no solution to our problems. If we sit idle, we only will suffer (Gita 3-4).
- There are many bodily functions that continue unabated regardless of whether we are conscious about it or not (breathing, different circulatory and other perpetual functions, etc). Even when we are not making any movement, we are “sitting” or “sleeping”, which are also actions. We cannot remain even for a moment without any operation (Gita 3-5).
- Many of our responses or feelings are caused due to natural principles. We feel hungry or thirsty or sleepy due to natural reasons (Gita 3-5).
- Even when we try to control our senses and sit in meditation, often our mind goes to other subjects propelled by our senses. It is necessary to control the senses by the mind. (Gita 3-7).
- If we do not initiate any operation, our problems will continue and propel us with it. It is necessary and desirable to initiate appropriate steps to remedy our problems (Gita 3-8).
- Simply tonsuring the hair and wearing saffron clothes will not make one a monk. One must give up worldly comfort, desire for name, fame and power, and pursue the Godhead relentlessly for liberation and guide others through one’s conduct. If the lion does not hunt, the deer will not come to its mouth. Hence it is desirable to give up work that generates differential inertia and pursue work that leads to universal inertia (Gita 3-8).
For this reason, Gita emphasizes performance of operations that do not lead to differential inertia (अवन्धन). Such operations are divided into four categories. The first is the constructive operations as per universal principles (यज्ञार्थ कर्म). The second is the essential performances necessary for living (लोकस्थितिनिर्वाहक कर्म). The third is non-attachment to the result of one’s operations (उपेक्षाबुद्धिकृत कर्म). The last is natural functions like food, rest, etc (स्वभावसिद्ध सहजकर्म). Of these the first needs explanation. The others are easy to understand.
Revelations are of two types: 1) of external dimensional objects (अद इति यत्प्रतीयते) and 2) internal perceptual revelation (as “I know” – जानाम्यहम् – explained below). External objects are revealed through measuring instruments, sense organs, mind, etc, with limited capacity – hence limited in dimension (विस्तार) – spread. When cognized through our intellect; depending upon whether we had similar cognition before or not, it becomes known/indeterminate. For example, if we see a snake and become afraid, adrenalin runs in our blood in reaction. But in the cognition of “fear” by “I”, snake is not the direct cause, as it is only a form cognized through our faculty of vision. One who does not have knowledge of snake will not react similarly when seeing it. The “fear” is due to a specific cognition in our brain, which is far away and not connected with the physical snake. Cognition has no dimension like physical objects. It (fear in this example) is also not related to one or more specific external causes. Same logic applies to other emotions like happiness and sorrow. The intensity of emotion (reaction) may grow or lessen due to repetition, but it is not dimension. We may know about the object of our pleasure or pain. But like the snake example, they are not the direct cause for happiness or sorrow. It is something internal. The cognition as “I know…”, also cannot be categorized like other perceptions, because it is universally cognized in all perceptions. The sense organs receive impulses from their specific sources. Mind carries all such impulses to the brain, where it is mixed. Intellect reveals the net picture after such mixing. But it can only be cognized by the Self – “I”. Since cognition is the result of measurement, which is comparison between similars, and since the basic concepts cognized by all persons at all times are similar, it must be universal. Hence cognitive revelation is independent of other factors.