TOWARDS A MATHEMATICAL THEORY OF

SPIRITUALITY BASED ON ADVAITA (PART-I)*

Raju Chidambaram, Ph.D.
Alexandria, Virginia

ABSTRACT

Advaita Vedanta is a scientific theory of spirituality that clearly states both a very basic
problem of life and its solution: the problem is a relentlessly changing world that brings
suffering to its beings (jeevas) and the solution for the jeeva is to live an intelligent life
spiritually detached from that world.

The logical precision found in Advaita has greatly impressed both scientists and
philosophers around the world for a long time. Claims to the scientific robustness of Advaita
has been now further reinforced in this paper by showing how the principles of Advaita lend
themselves to the development of a mathematical model describing the spiritual dimension
of jeevas in a constantly changing world. The model adheres to the advaitic portrayal of the
world as waves arising in the Total Mind and Ishwara as controlling the course of the world.
The uncertainty inherent in Prakriti (i.e. nature) is an experienced fact of life and an
established fact of modern physics. The model incorporates this uncertainty and the
partnership of Ishwara and Prakriti working together to resolve the same. A basic feature of
the model is the introduction of a single parameter representing the spiritual dimension of
jeevas. Within this model representation we demonstrate in Part-1 of the paper a key
assertion of Advaita: Jeevas which are spiritually detached from the world suffer less.

INTRODUCTION

Back in the summer of 1961, this author met Dr. S. Radhakrishnan, the then
Vice-President of India, in his official New Delhi residence. Asked what he thought of
the conflict between science and religion, the eminent Indian philosopher shook his
head and said “Don’t tell me tall stories!” as though to dismiss the question as
meaningless. Then he added something that made an immediate and indelible
impression on me:

“A little bit of science will take you away from religion; but a little more of it will
bring you right back to it”.

Relativity Physics and Quantum Physics which were introduced in the early 20th
century did take science towards religion. Since then, many respectable scientists
and philosophers have noted the parallels between the new concepts in physics and
those in earlier spiritual traditions, notably Advaita Vedanta. The conclusions of
these comparative analyses are very reasonable assertions made by great minds
with deep interest in both science and spirituality, but rarely employ formal
mathematical models of spirituality.

In the present work, we attempt to introduce a measure of rigor in the analyses

by opting for a geometric representation of cosmologic principles propounded by
Advaita Vedanta. Simple analysis performed on this geometry allows demonstration
of the basic teaching of Advaita, as indeed of all religions, regarding the need for
spiritual detachment to face peacefully the vicissitudes of life.

The starting point for the geometric representation is a paradigm developed in an

earlier paper by this author on the subject of uncertainty (Ref 1). We begin by
presenting this paradigm.

1. THE REALM OF THE EXPERIENCED O-E-T (World in Flux)

The world is defined as the ensemble of all things and beings in the cosmos and
is denoted by the acronym O-E-T (for Objects-Emotions-Thoughts) following a
notation popularized by Gurudev Swami Chinmayananda. Entities of the O-E-T
possessing only gross body are defined as “things” while those with conscious Mind
and Intellect are referred to as “beings” or “jeevas”. A description of the O-E-T at any
given moment will include not only the physical state of all gross bodies, but also the
emotional and intellectual state of all its beings. The description will also include an
account of the vasanas (forces of change) active at that moment. The O-E-T
encompasses the Virat and Hiranyagarbha aspects of Totality. This world is in
constant flux and moves from one state to another under the forces of change
constantly operating on it (Fig 1).

cause-
effect cause-
effect cause-
effect cause-
effect cause---

O------------------

WORLD O----------------

O---------------


O--------------


O--------


AT--> First Next Next+1 Next+2 Next+3
Moment Moment Moment Moment Moment

---- THE CAUSE- EFECT CHAIN OR THE REALM OF CHANGE--

---- ------------EXPERIENCED O-E-T / TIME AXIS--------------

FIG 1: DYNAMICS OF THE CHANGING O-E-T

The position of a moving automobile at the next moment depends on where it is

at the present moment and the direction, speed and acceleration it is subject to now.
Similarly, where the world will be next moment depends on where it is at the present
moment and the forces of change (their magnitude and directions) active now. In this
sense, the present moment is the cause and the next moment its effect. Next
moment is the cause for the (Next+1) moment and so on as indicated in Fig 1.

Bound to O-E-T, all things and beings of the world are forced by Prakriti from
change to change (cf Gita Ch. 3 v. 33 “sadrsam cheshtathe swasyah prakrter
jnaanavaanapi.. prakritim yaanthi bhoothani nigrahah kim karishyathi?”) Conscious
beings or jeevas experience these changes.

In order to fully appreciate Fig 1, a few important points must be noted. Some of
these points are discussed in detail in the previously referenced paper on
uncertainty:

2
 ● Cause does not change into effect (i.e. the present moment does not
become the next moment) instantaneously, but takes time. Seed does not sprout
instantaneously into a seedling, even if the conditions are right. There appears to be
an interval between cause and its immediate effect as represented in Fig 1. We may
view the cause-effect relation thus:

cause + interval of time = effect

We refer to this interval as one unit of “cosmic time”, or simply as time. In the mystic
view, this is the interval between beats of Shiva’s cosmic drum, with each beat
signaling some change in the cosmos affecting gross things and the subtle mind of
beings1.

● Rate, or speed, of change is constant: i.e. the length of the interval between
two consecutive moments (that is any cause and its immediate effect) is the same,
namely one unit of cosmic time. In other words, the present progresses to the future
at a constant rate. We need not specify how long the interval is; in fact it could be
considered to be arbitrarily small so that the cause-effect chain is seen as a
continuous stream of changes.

● To a being (jeeva) experiencing the cause-effect changes in the O-E-T, the

interval between one experience and the next is one unit of “experienced (i.e.
subjective) time”. By definition, there is nothing to be experienced between two
consecutive moments (i.e. during the transition from cause to effect). This
representation is similar to the metaphor of raasa leela often used by Gurudev
Swami Chinmayananda to explain the concept of time: each gopi represents a
“thought”, and the interval between two consecutive thoughts is time. Between each
two consecutive thoughts is the silent mind or (unobservable) Paramaatman or
Krishna.

The paradigm suggests that time is born of changes. Time is not an

independent variable against which all changes are measured; rather it is the
changes that give rise to time2. In Advaita, the Changeless Brahman is also
considered Timeless. In particular, experienced time is proportionate to the number
of changes experienced.

● Vasanas (which include all natural laws known to scientists affecting

behavior of matter and mind) are the causal forces behind the changes in O-E-T
from one moment to next. However, vasanas do not completely determine the future
course of the world. There is some uncertainty about the future state of the world
even if we can know everything about its current state and all the forces that are
acting on it at this moment. This is due to uncertainty inherent in Prakriti (nature.)

1
Physical clocks are devices that count the number of changes in some physical process subject to
regular, periodic changes: for example, the pendulum clock counts the number of swings of the
pendulum. Since they are based on a specific physical process, clocks do not register all changes in
the cosmos, but only a periodic subset of these changes. On the other hand, the “cosmic clock” driven
by Shiva’s damaru captures all the changes in the cosmos. Hence its “clock speed” can be inferred to
be several orders of magnitude higher than that of any physical clock.
2
Says Sri Ramana: “What is time? It posits a state, one’s recognition of it, and also the changes that
affect it. The interval between two states is called time.” (Page 454, Ref. 5)

3
The position of a car at the next moment is unpredictable to the extent that it
depends on how the driver decides to steer it now. Human decisions are subject to
vasanas and are fundamentally unpredictable. Vasanas therefore indicate only the
probability for various potential states the O-E-T can be at the next moment. The
choice of the one actual state, from the potentially many possible states the world
could be in, is made at Ishwara’s Will (Fig 2.) In this sense we say that “Prakriti
proposes and Ishwara disposes”.

Even with complete

knowledge of the
? 10 % world and all the
forces of change
STATE OF THE WORLD

VASANA PRESSURE

acting on it at time t,
we cannot be certain
WORLD AT TIME= t

? 30% what state the world

will be in at the next
+
moment, t . We can
only enumerate
? 20%
different possible
states and
associated
probabilities. It is
Ishwara who
? decides the path that
40% the world will take.

Time = t Time = t+
(“Next” Moment)

FIG. 2: UNCERTAIN EVOLUTION OF THE WORLD UNDER PRAKRITI’S

VASANA PRESSURES

● Movement of objects in space is part of the overall changes in the O-E-T.

Space, though not separately identified in the Figure 1, is to be understood as one of
the many dimensions of O-E-T (i.e. one of the many elements in the description of
the state of the world.) Predicting the state of the world is in the province of science.
The model in this paper does not present any conflict with science since it does not
attempt prediction of O-E-T.

● There are instances when, due to the temporary cessation or the mutual
cancellation of forces, a thing or being may find itself in the same state from one
moment to the next. In such cases, though there is a cause-effect transition for the
cosmos as a whole, it results in no net change for that thing or being. Jeevas in deep
sleep is an example.

The resulting picture of a changing O-E-T presented by Figs. 1 and 2 is fairly

comprehensive, but it still leaves something out.

4
 2. THE CAUSE-EEFECT WAVES IN THE FIELD OF EXPERIENCES

Fig 1 and Fig 2 must be considered as incomplete representations of reality.

It may fit a scientist’s view of the world, but will not appeal to an Advaitin for one
important reason. It would seem from the Figures that all things and beings are at
the mercy of nature, being pushed relentlessly from change to change. All jeevas,
according to this view, must necessarily suffer changes as the world changes. This is
contrary to Advaita’s declaration that there is an alternative to suffering3.

What exactly is missing from Fig 1 or Fig 2? Advaita answers that there is
something else other than the experienced O-E-T:

“asthi kaschit swayam nithyam, aham prathyayalambanah

avasthaa thraya saakshi san, panchkosah vilakshanah” (verse 125, Ref. 2 )

The “something else”, proclaims this verse, is the witness of experiences in all
three states of waking, dreaming and deep sleep. Jeevas experience changes in O-
E-T only in the presence of this “something else”. We introduce a vertical axis AF
labeled the Experiencer/Awareness to indicate this witness / seer (Fig 3.)4
θ=π/2: EXPERIENCER/ AWARENESS

F N N N THE FIELD OF ALL

I E E E
R X X X POTENTIAL
S T T T EXPERIENCES
T + +
1 2 N
E
F L X
λ T
+
3
C(t,θ)
J2
H K
t B

θ
J1
A D E
θ=0: EXPERIENCED O-E-T / REALM OF CHANGES
FIG 3: THE CAUSE-EFFECT WAVES IN THE TOTAL MIND

AE, the horizontal axis, is same as in Fig 1, namely O-E-T, the realm of the
experienced. AF, the vertical axis represents the realm of “experiencer” or
awareness. The experienced and the experiencer together define experiences. As

3
See Vivekachudamani VC v.36: The disciple to the Master: “I am being roasted in the blazing
infernal fire of change; I am being tossed by the cruel storms of misfortune…. I seek refuge in thee”
and the Master’s comforting assurance to the disciple (VC v.43) “Fear not, O learned one! There is a
way to cross over this ocean of change…” ( Ref. 2)
4
In general the attempt in science is to either ignore the witnessing Experiencer / Seer or to explain it
as a mere effect in the realm of the Experienced. However, such attempts have not so far succeeded.
The position of a pure materialistic scientist is untenable in as much as the statement “Everything is
material” is logically self contradictory, the statement itself having no material existence.

5
we will see below, Fig 3 permits us to include the spiritual orientation of a jeeva as a
factor affecting its subjective experience of the O-E-T.

The cause-effect chain was shown in Fig 1 as arrows going from left to right.
In the two-dimensional field of Fig 3 it is now represented by waves, looking much
like ripples spreading through a body of water when a stone is dropped. The impact
of the stone is the original cause and the ripples are the successive effects produced
by the cause. Each succeeding ripple is the effect of its predecessor ripple. In Fig 3,
DH (shown as the crest of the first wave) is the effect of the first cause A. EF is the
immediate effect of DH (or the second effect of A) and so forth.

As mentioned before, given the state of the world at A, we can know only the
probability of all states the world could be in at the next moment. The quarter circle
DH may be thought of as representing all the possible states the O-E-T can be in the
“next” moment following A and the associated probabilities. In this sense, DH, EF etc
are viewed as probability waves. The arc DH, the first ripple following A, is the first
probability wave. Similarly the quarter circle EF can be thought of as representing
the possible states the O-E-T can be at the second moment and is the second
probability wave.

The spreading waves also denote the progression, or unfoldment, of time.

The origin A itself may be identified with the initial moment of creation prior to which
there was no time or space. The curve DH represents the first moment following the
origin A, and therefore it may be called as the “first now-line” or “first time line”. EF is
the “second now-line” or “second time line”, and so on.

3. THE COORDINATE SYSTEM IN THE FIELD OF EXPERIENCES

The cause-effect chain is thus visualized as waves spreading through the field
bound by the two axes: the Experiencer and the Experienced. The field as a whole
represents all potential paths of evolution for the cosmos and therefore is the field of
all potential experiences jeevas can have. The waves of time and change are
assumed to spread at same speed in all directions in this field. Hence they are
shown geometrically as concentric quarter circles. This is the simplest assumption
one can make and is also consistent with what one observes with physical waves.
The time between any two consecutive crests, denoted by λ, is the same since we
have assumed that the interval between cause and effect is a constant5. In the one
dimensional representation of Fig 1, we defined the interval between a cause and its
immediate effect as “one unit of cosmic time”. In the two dimensional field of Fig 3,
the separation between two consecutive waves, namely λ, is one unit of cosmic time.
As mentioned earlier, we do not presume any particular value for λ and in fact it can
be made arbitrarily small so that there is practically no separation between waves.

We may associate two “polar coordinates” (t,θ) with every point in the field.
The first coordinate t represents the cosmic time. The distance to a point from A is a
measure of the cosmic time elapsed since the first moment, A. For example, in Fig

5
The symbol λ is customarily used to denote the ‘wavelength”. However in our representation, the
separation between waves measures time rather than some kind of spatial distance. Therefore λ as
used in this model is the “period” of the cause-effect waves.

6
3, the distance AC measures the cosmic time at the point C. Note that all points
along the wave EF have the same t coordinate as C.

The second coordinate, θ, will be referred to variously as the “degree of

detachment from O-E-T” or “spiritual inclination” or “spiritual disposition”. In Fig 3,
the angle CAE is the “θ” associated with the point C. All points on the line AC have
the same θ value as C. To appreciate the significance of this coordinate, note that
the field encompasses everything from the most gross (namely, O-E-T, or the
Experienced, represented by the horizontal axis) to the most subtle (i.e., the
Experiencer represented by the vertical axis) 6. The realm of O-E-T lies along the
line θ=0 while the Experiencer is represented by the line θ= 90º. In spiritual terms,
the angle θ therefore measures the degree of detachment from the gross O-E-T or,
equivalently, the degree of identification with Self, the Experiencer. Jeevas, as
opposed to inert objects, do have a spiritual dimension and we use the θ coordinate
to represent this spiritual dimension.

To summarize the discussion so far, Fig 3 is a graphical representation of

how, following the first moment of creation and driven by the forces of nature
(vasanas), the cause-effect waves propagate over a field representing all potential
states of the cosmos. Just as a steady breeze spreads waves on the surface of a
lake, vasanas create cause-effect waves in the field of total potential experiences7.

4. THE REALM OF TOTALITY

What is this “field of all potential experiences”? Based on Advaita, it can be

identified as the Total Mind including the Hiranyagarbha and Ishwara aspects.
Advaita refers to the world (O-E-T) as “thought projections” or “thought waves in the
Total Mind” or “ripples in the Infinite Consciousness”. Brahman or Pure
Consciousness Itself is characterized as free of thought waves (for example: the
description of Brahman as “nistharanga jala raasi nischalam” in v. 259, Ref. 2). An
additional justification for identifying the field with Total Mind has to do with the
nature of probabilities: a probability wave has no material existence. Possibilities
exist only in mind. But whose mind? Possibilities dictated by natural laws and
vasanas exist in the mind of jeevas and Ishwara, their creator. So, the field is the
totality of the mind of all jeevas and Ishwara or the Total Mind8. A third justification is
perhaps to be found in the very word Hiranya garbha (literally “golden womb”). The
adjective “Golden” conveys such ideas as “supreme” or “highest” while the term
“womb” indicates a “field of possibilities”; the combined word Hiranya garbha could

6
In our representation using polar coordinates, the two axes are two special orientations in the field
corresponding to θ=0 and θ=π/2. Though it is not a cartesian coordinate system, we will see that the
horizontal axis can be associated with experienced time and O-E-T and the vertical axis with a
measure of the jeeva’s spiritual perfection.
7
“In me, the ocean of unbroken Bliss, endless waves of the universe are created and destroyed by
the play of the storm of Maya” (VC, v.497 Ref. 2)
8
It is appropriate to attribute thoughts and emotions actually experienced by jeevas to the realm of O-
E-T. The field proper (i.e. the field less O-E-T and the vertical axis) thus includes all potential
thoughts and emotions jeevas could experience. Potential thoughts and emotions exist in turn in the
subconscious space referred to in Advaitic texts as the “Praajna”or “hrd” or “heart-space” of jeevas.
Viewed thus, the field proper is the totality of the heart-space of jeevas or the “causal field”. Ishwara,
the cosmic counterpart of Praanja, is said to rule all beings seated in their heart. This is discussed in
greater detail in the paper on Uncertainty (Ref 1).

7
be therefore interpreted to mean the highest field of possibilities, or, the field of all
conceivable possibilities. From hereon, we refer to the field as the “causal field”.

The Total Mind is sometimes also called the “Mahat”. This field may also be
the “mind-space” or “mana-akasha” often mentioned by Sri Ramana. The mind-
space, Sri Ramana says, is the support for the physical space. The “objects” in
mind, being of the nature of thoughts, are separated by time. Thus, it is reasonable
to view (cosmic) time as a measure of distance in mind-space or Total Mind, as we
have done in Fig 3. Similarly, experienced time may be viewed as a measure of
distance in the individual jeeva’s mind-space9.

Fig 3 is consistent with the Advaitic concept of the “triputi” of experienced,

experience and experiencer. It also reflects the Advaitic views of cause-effects and
time. Representing the cause-effect chain as waves in the Total Mind is also not a
radical invention either; in fact it is somewhat a literal interpretation of Advaitic
thinking. The result of putting the two together is a paradigm that is simple and
powerful enough to lead to some significant observations.

5. GEOMETRICAL REPRESENTATION OF JEEVAS AND THEIR SPIRITUAL

DETACHMENT

The appoach used in this paper for representing the spiritual detachment and
its effects on the jeeva’s experience of O-E-T is best understood from the well known
metaphor of twin birds found in the Mundakopanishad Ch III, Sec I, verses. 1 and 2
(Ref. 3):

“Two birds, bound one to the other in close friendship, perch on the self-same
tree. One of them eats the fruits of the tree with relish, while the other looks
on without eating.
“Seated on the self-same tree, one of them- the Ego- sunk in ignorance and
deluded grieves his impotence. But when he sees the other- the Lord, the
Worshipful- and also His Glory, he becomes free from dejection.”

The tree referred to is the tree of samsar or O-E-T. The two birds are the two
selves of a jeeva: one is the lower self that eats the fruits of the tree (i.e. experiences
the karmaphala or changes in O-E-T) and the other the “higher self” that simply
witnesses the scene. In Fig 3, the lower self will be represented as located in the
horizontal axis and the higher self on the vertical axis. A jeeva’s spiritual detachment
at any time measures how much it is identified with the higher self rather than its
lower self. More specifically, a jeeva’s identification with its lower self is measured
by how much it “projects” itself on the horizontal axis. If the identification with lower
self is complete, the jeeva fully projects itself on O-E-T; i.e. θ=0 and the jeeva will be
shown located on the horizontal axis. If the identification is fully with the higher self,
the jeeva does not project on the horizontal axis at all; i.e. θ = π/2 and the jeeva is
located on the vertical axis. For a jeeva partially identified with the lower self, the
projection on the horizontal axis is also partial; in this general case, 0 < θ < π/2 and
9
The customary definition of distance in a space configured like the Total Mind would involve both t
and θ: for example distance between (t1,θ1) and (t2,θ2) can be written as √{(t1-t2)2+ 2t1t2(1-cos(θ1-θ2))}.
First part is the temporal component and the second part includes time as well as the “spiritual
component” of distance represented by θ1 - θ2.

8
the jeeva’s location is shown somewhere above the horizontal axis and to the right of
the vertical axis.

6. THE FUNDAMENTAL PROMISE OF SPIRITUALITY

An objective of this paper is to illustrate geometrically the assertion of Advaita

that “Jeevas with higher detachment from the O-E-T suffer less from the onslaught of
changes”. This is in fact the basic promise that every religion makes to its faithful
followers, but each using its own colorful terminology. Hence it could be the
fundamental theorem of any mathematical theory of spirituality.

As shown in Fig 3, a jeeva’s position in the causal field at any time can be
represented geometrically by the coordinates (t,θ) where t = cosmic time and θ = the
jeeva’s spiritual inclination. We may also plot in that Figure the spiritual inclination of
a jeeva as t, cosmic time, increases. What we then get is a chart of the jeeva’s
spiritual progress over time. The progress chart of jeevas with constant, or uniform,
spiritual disposition are straight lines going through the origin A. Path of all jeevas
begin at A, since at the beginning of creation all jeevas are assumed to be one with
Brahman. Distinctions among jeevas emerge only afterwards.

An analogy extended from ordinary experience can be helpful in understanding

the discussions. Imagine traveling at the (unrealistically) high speed of 600 mph on
a highway flanked by towns, buildings, farms, hills etc on either side. The visual
impact of the scenery rushing by on either side at such high speed, as well as the
noise and motion of the vehicle, can overwhelm the senses of the traveler inside.
With adrenal flowing, the traveler may feel thrilled by the high speed and at other
instants also gripped by fear. Imagine now another person traveling at same speed
of 600 mph, but thousands of feet above the same highway in a jet. The same
terrain of cities and mountains pass by below but with hardly any of the
overpowering sense of rapid changes that the earth-bound traveler feels. Everything
else being equal, the jet passenger is more serene than the passenger in the car
while covering the same changing terrain.

A jeeva with some spiritual detachment from O-E-T is like the jet passenger,
except that now we are dealing with travel over time rather than space. More the
detachment, higher above the O-E-T is the jeeva’s flight path, and more its serenity
compared to a worldly being traveling hugging the O-E-T. The spiritually detached
jeeva subjectively experiences fewer changes than the worldly being even while
witnessing the same changing O-E-T. This is the basic result demonstrated below.

We need to mention at this point a few possible misconceptions to be avoided in

order to follow the reasoning. First of all, spiritual detachment from O-E-T does not
imply physical and or mental absence from O-E-T. All jeevas must necessarily have
their physical and mental presence in O-E-T, with the possible exception during deep
sleep etc. While a jeeva, such as J2 in Fig 3, itself moves in a path above the O-E-
T, it is as though its shadow, namely the lower self, moves on the horizontal axis.
The customary mathematical definition of “projection on the horizontal axis” is used
in the model to locate the position of the lower self at any given time: vertically below
the jeeva’s position in the causal field.

9
 Secondly, though the spiritual path of a jeeva is shown traversing the causal field,
there is nothing actual to be experienced in this field itself, it being only a field of
potential (and not actual) experiences. All actual experiences of jeevas are in O-E-T
alone. It is the lower self alone that eats the fruits of samsar.

Experienced time, it will be recalled, is proportionate to the number of changes a

jeeva actually encounters in the O-E-T. The rate of changes perceived by a jeeva is
dependent on the degree of attachment it has to the O-E-T, as discussed below. We
consider in this discussion only jeevas with constant spiritual detachment10.

6.1 Jeevas of Uniform Spiritual Detachment: Consider the two jeevas J1 and J2
with uniform spiritual disposition shown in Fig 3. J1 is totally bound to (identified with)
O-E-T as indicated by its position on the horizontal axis. J2, on the other hand, is a
being less identified with O-E-T and its path AC is above the horizontal axis.

All jeevas must move with time in the causal field, but proceed in different
directions in that field depending on their spiritual orientation or disposition. Thus J1
and J2 are both carried outward from A with the passage of time: J1 in the direction
of AE and J2 in the direction AC. It is as though the cause-effect waves push all
jeevas out as they spread11.

Though their path may be above the horizontal axis, all jeevas experience the
“Next”, “Next+1” etc changes of O-E-T when their lower self is at points D, E, etc on
the horizontal axis. The (cosmic) time at which a jeeva encounters a change in O-E-
T can be determined from the point where its path intersects the corresponding
“next” line. For example, jeevas will experience the first change in O-E-T at point D,
when their path crosses the imaginary vertical line marked “Next” in Fig 3. This is
when their lower self (or projection of jeeva on the horizontal axis) is at D.

J1, the bound-to-world being situated on the horizontal axis, is pushed along that
axis. It encounters first change at point D at cosmic time t=1, and experiences
second change at E, at t=2, nth change at t=n, etc. This jeeva experiences a change
once every unit of cosmic time, ignoring periods of no change such as during deep
sleep. For a jeeva totally bound to O-E-T, experienced time and cosmic time are
thus identical12.

J2, on the other hand, moves along the line AC and will meet its “next moment” at
point B in the causal field where AC intersects the “Next” line. It can be seen from
the Figure that the time it takes to reach B is more than one (cosmic) unit. The
experienced time, being related to the number of changes, is one unit. Thus for J2,
experienced time is less than cosmic time. J2 encounters its first change a little later
(in terms of cosmic time) than J1 does. This is true as well for all subsequent

10
In practice, the spiritual disposition of jeevas is not maintained at any steady level, but changes
throughout the day and throughout their lifetime. For purposes of illustrating the concepts, however,
we assume jeevas such as J1 and J2 with steady spiritual orientation. The more general case will be
taken up in Part-II of the paper.
11
The primary significance of the parameter θ is as an indicator of a jeeva’s direction of movement in
the field at a given time.
12
Coincidence of cosmic time and experienced time suggests that J1 is subject to all changes the O-
E-T metes out. It is in this sense that we say that “J1 is bound to O-E-T.”

10
changes. Moments when change is experienced by J2 are thus progressively
delayed and therefore during any given period (of cosmic time), J2 experiences less
number of changes than J1 does.

We therefore conclude that J2 is less “tormented by the ocean of changes” than

J1, owing to J2’s greater detachment from O-E-T.

Let us now examine the case of a jeeva J2 which, at θ = 600, is considerably

advanced spiritually (Fig 4.) This example is chosen since it will allow us to quantify
the impact on experienced time more precisely.

F N N N N
EXPERIENCER/ AWARENESS

I E E E E
R X X X X
S T T T T
T + + +
1 2 3 AC= AE= time
at second
moment=2
F
B C
BC =AD= Time
J2 Experienced by
J2 over the time
interval (0,2)=1
J3 G

600
J1
A D E
EXPERIENCED O-E-T
FIG 4: TIME COMPRESSION FOR A JEEVA WITH θ = 600

In this Figure, given the uniform speed of the waves in all directions, AE= AC=
AF. J2 meets its first change at the point C, the same time when J1 has encountered
its second change. Thus by the time J2 reaches the first change, the purely
materially oriented J1 has encountered two changes. Extending this further, we see
that J2 will encounter two changes as J1 does 4; etc. As long as J1 and J2 maintain
the same spiritual orientation, J2 will continue to encounter half as many changes as
J1 does. By definition, experienced time is measured by the number of changes
experienced and therefore, time subjectively experienced by J2 is only half as long
as that by J1. We say that the time scale of J2, relative to that of J1, is compressed
or contracted by 50%13. As seen from Fig 4, J2’s experienced time, AD, is the
projection of the cosmic time, AC, on the horizontal axis.

For making the illustration more concrete, let us say that each change in O-E-T
involves a sunrise; i.e. it is a new day in O-E-T with every change at D, E, etc. When
J1 is at E (i.e. when J1 experiences its second sunrise), J2 is at C. C is the point
where J2’s path intersects the “Next” line and hence marks J2’s first change or first
sunrise. Thus it is as though J2 arrives at what is the second sunrise for J1 after only
one day for itself. In this sense it can be said that “J2 is ahead of J1 in time” or “J2 is
in the future of J1”.

13
A detailed discussion of the spiritual interpretation of this result is to be found in Part-II.

11
 Let us now consider a jeeva with θ = 900; i.e.100% established in Self. J3, in Fig
4, is such a Perfect Being and is shown oriented along the vertical axis (just as a
100% worldly being is oriented along the horizontal axis). This being will be in point F
as J2 reaches point C and J1 reaches E. Fig 4 makes some important statements
about a Perfect Being such as J3, which are in agreement with Advaitic teachings: a)
J3 never deviates from the vertical axis and therefore never encounters a “next”
moment; that is, It never experiences change. The Perfect Being is Changeless. b)
Note that the length of the line BC shrinks to zero as the degree of detachment
(angle CAD) reaches 900. BC represents the time experienced by J2 during the time
it takes O-E-T to move from A to E. Therefore we infer that a Perfect Being like J3
does not experience time as the world changes. The Perfect Being is beyond time.
c) At t=2 units, J3 is at F. That is, J3 “moves” from A to F with zero time
experienced. In fact, It is everywhere along the vertical axis at the same time. It
witnesses all cause-effect waves from beginning to end of creation without itself
experiencing time. All the cause-effect waves (which bring change to O-E-T and
other jeevas) do intersect the vertical axis. Though Itself changeless, all changes
exist in It. Fig 4 is thus the geometric equivalent of Lord Krishna’s declaration “They
are in Me, I am not in Them”.

A jeeva’s spiritual detachment is due to the purity of its Mind-Intellect. Purity of

mind in turn can be related to the degree to which the jeeva is established in the Self
i.e., its degree of Self Awareness.

7. DEGREE OF ESTABLISHMENT IN THE SELF OR RELATIVE AWARENESS

There is another way to view the path AC in Fig 4 that is very useful. Imagine that
J2 reaches C from A by first going to B along the vertical axis and then moving to the
right along BC from B to C. That is, we break the vector AC into two components:
AB along the vertical axis (i.e. as though J2 is fully established in the Self) and BC
parallel to horizontal axis (i.e. as though J2 is 100% engrossed in the world). No
time is experienced in the move from A to B since J2 is fully established in the Self
during this part. On the other hand, the time experienced from B to C is same as it is
for J1 as it moves from A to D, namely one unit. Thus the total time from A to C is
0+1=1 unit.14

Viewed thus AB, the vertical component of AC, is a measure of the degree to which
J2 is established in the Self during the reference period AE (i.e. the period when O-
E-T and J1 go through two changes.) During the same reference period, J3, a being
fully Self-Aware being, advances from A to F. The ratio (AB/AF) is therefore a
measure of the “Relative Awareness (rA)” of J2- i.e. degree of Self-awareness of J2
compared to that of a Perfect Being.

rA = AB/AF

Note that the rA of J1 is zero and rA of J3 is 1. Relative Awareness of other jeevas

is between zero and 1.

14
The path AC is not however identical in every sense to the path A-B-C. The former is the path of a
jeeva of uniform spiritual detachment, while the latter is that of a jeeva with an abrupt change in
orientation at the point B.

12
 Two valid questions may be asked at this point about the observations made so
far: a) Is this observation about time compression backed by the experience of
yogis? b) Are there degrees of spirituality as the paradigm above suggests? For
example, is there anything like a halfway Yogi?

The idea of jeevas with different degrees of spiritual inclination is by no means

new. (cf. Swami Vivekananda15 ) True, in the spiritual literature of any tradition,
including Advaita, one seldom encounters equations or elaborate calculations; nor is
there any attempt to quantify the degree of spirituality of a being, or measure using
any numerical scale the effects of spirituality on that being’s experiences. However,
mystic traditions do claim repeatedly that time comes to a standstill for one fully
established in the Self (cf. Swami Sivananda16.) There are some insightful
references to relativity of time in Sri Ramana’s teachings also17. Thus, other than the
novelty of geometric representation, there is not anything in the paradigm that is
contradictory or new to mainstream Advaitic teachings.

In Part-II of the paper, we derive the mathematical relationship between

experienced time and relative awareness of a jeeva.

CONCLUSION

In Indian thought there has never been a conflict between science and
spirituality. Scientific research and spiritual sadhanas pursue a common goal albeit
by very different means: to seek the Truth. Advaita Vedanta, in particular, is similar
to science in as much as that it approaches spiritual truths logically leading to
conclusions having universal and eternal validity.

The paper develops a simple mathematical model to capture the essence of

the Advaitic teachings relating to vairagya (dispassion and spiritual detachment) and
its promised benefits of a life free from the vagaries of an ever changing samsar.
The fact that such a mathematical model can be developed is itself an affirmation of
the logical rigor underlying Advaita Vedanta.

15
“In speaking of the soul, to say a human being is superior to the animal or plant, has no meaning;
the whole universe is one. In plants the obstacle to soul-manifestation is very great; in animals little
less; and in human beings still less; in cultured, spiritual persons still less and in perfect beings, it has
vanished entirely” (Swami Vivekananda ,Ref. 7)
16
“There is neither darkness nor void in this experience (of samadhi). It is all light. There is neither
sound nor touch nor form. It is a tremendous experience of unity and oneness. There is neither time
nor causation here.” (Swami Sivananda Ref. 6)
17
For example we find the following reported in “Talks With Ramana Maharshi” (Ref. 5): “There was a
reference to reincarnation… The latest case reported of a boy of seven is different, however. He
recalls his past births. Inquiries go to show that the previous body was given up ten months ago. The
question arises how the matter stood for six years and two months previous to the death of the former
body. Did the soul occupy two bodies at the same time? Sri Bhagavan pointed out that the seven
years is according to the boy; ten months is according to the observer. The difference is due to these
two different upadhis. The boy's experience, extending to seven years, has been calculated by the
observer to cover only ten months of his own time.”

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 ACKNOWLEDGEMENT

The author acknowledges his indebtedness to Brahmaleen Gurudev

Sw. Chinmayananda, Sw. Tejomayananda, Sw. Dheerananda and
several other acharyas and friends of the Chinmaya Mission from
whom he learnt Advaita Vedanta. In particular, Mr. Benjamin Root
was involved from the beginning as the concepts underlying this
paper slowly took shape. I thank him for patiently reading several
versions of the paper and providing comments regarding both the
mathematical and Vedantic aspects discussed here. To see updated
versions of the paper online and post your comments please see:
http://advaitamath.blogspot.com/or http://sunyaprajna.com/Advaita/Advaita_Math.pdf

REFERENCES

1. Raju Chidambaram “Unraveling Uncertainty- An Advaitic Paradigm”,

Presented at the 5th International WAVES Conference, Washington, DC July
2004. Available at http://www.sunyaprajna.com/Advaita/index.html
2. Swami Chinmayananada “Talks on Sankara’s Vivekachudamani”. Central
Chinmaya Mission Trust, Powai, Bombay (1970)
3. Swami Chinmayananda “Discourses on Mundakopanishad” Central Chinmaya
Mission Trust, Powai, Bombay (1970)
4. Mudaliar,A. Devaraja “Gems from Bhagavan” Sri Ramana Ashram, India
(2000)
5. Sri Ramana Ashram “Talks With Ramana Maharshi” InnerDirections
Publishing, California (2000)
6. Swami Sivananda “The State of Samadhi” reproduced in “Time and Beyond”
Volume XV: Number 2 issue in the Mananam Series published by Chinmaya
Mission West Publications (1993)
7. Swami Vivekananda “The Limitations of Time and Space” reproduced in
“Time and Beyond” Volume XV: Number 2 issue in the Mananam Series
published by Chinmaya Mission West Publications (1993)

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