ASCERTAINMENT OF TRUE EVIDENCE

Brahman, or the Cosmic Self, is "Existence alone was this in the beginning, one alone without a second" (Chandogya Upanishad 6.2.1). It is the non-dual Absolute Existence, or the unchanging complete Whole, or the Truth of the truths behind the apparent diversity of the evanescent world; and the scriptural assertions (Rig Veda, 1.164.46; Brihadaranyaka Upanishad, 1.4.10, 2.1.20; Chāndogya Upanishad, 3.14.1, 6.2.1; Mandukya Upanishad, 1.2; Taittiriya Upanishad, 2.1.1; Aitreya Upanishad, 3.3; and Yoga-Vasistha, Book-II, Chapter-XIX) say so. The scriptures bluntly say the manifest dimensions are illusory with changing appearance and disappearance, and anything that is perceived through the mind's sensual apparatuses has the imprint of that deception and is invalid. Yoga-Vasistha (Book-II, Chapter-XIX) says the only evidential reality is through heightened Self-consciousness, as the only reality is Ātma-sākshātkāra, or Self-realisation, the highest form of evidence. It asserts that Brahman is the Absolute Existence; the only real evidence of truth is the direct experience of Atman, or Self, making perception, inference, and scriptural testimony valid only insofar as they reveal this non-dual Truth of truths. It says true reality can only be verified through direct, internal consciousness, rather than external observation or intellectual inference, as mind-controlled senses are subject to oscillation in the illusionary objective dimensions. This has been articulated in Sāṃkhya philosophy, which recognises three valid sources of knowledge: Pratyakṣa, or perception; Anumāna, or inference; and Sabda, or testimony. Pratyaksha, or perception, is the primary and fundamental of all the sources of valid knowledge, and it is the most powerful means of valid knowledge because it gives direct or immediate knowledge of the reality of the subject and object. All other pramanas, or proof, inference (Anumāna), and verbal testimony (Sabda), are essential for understanding concepts beyond direct perception, such as the existence of Prakriti, Purusha, and spiritual truths (Āgama). Inference (Anumāna) is knowledge that follows other knowledge. Inference is the process of reasoning from a known fact to an unknown conclusion based on an invariable relationship. Inference is Pūrvavat, or cause to effect; Śeṣavat, or effect to cause; and Sāmānyatodṛṣṭa, or universal association. It particularly uses testimony to understand unseen realities. Testimony is the basis of knowledge gains through the words of trustworthy, reliable authorities or scriptures. It is vital for understanding transcendental truths that cannot be perceived or inferred, particularly the Vedas. Inference or verbal testimony (Sabda) is subordinate to direct perception of Brahman, as the viewer and object of perception are One. In this case, Atma-jñāna, or Self-knowledge, is attained when the distinction between the observer and the observed dissolves, realising both are one and the same, Brahman. According to Swami Sivananda (Theory of Perception, Divine Life Society, Rishikesh), Brahman is not an object or a 'vishaya'. It is to be felt by Sakshatkara, or direct spiritual cognition. Knowledge of Brahman (Existence or Truth Absolute) comes through feeling and meditation (spiritual Anubhava, direct perception, or Atma-sakshatkara) wherein the seer, sight, and seen merge into the one existence, like the bubble in the ocean. However, other evidentiary methods remain valid as long as they supplement as enabling mechanisms to realise Self.

1. Outline 

Ascertainment of true evidence, or Pramana, is the method of self-enquiry based on discrimination, dispassion, detachment, discipline, and devotion in search of realisation of Self and Self-knowledge, a state of cosmic Whole of eternal bliss. It is a state of complete Oneness without a second, free from limitations of time, space, and causation. Self-realisation is none other than Brahman, or the Cosmic Self, realising One in all and all in One. It is perceiving and experiencing "I" as an inseparable essence of cosmic "I", the imperishable and eternal infinity of infinitude. Yoga-Vasistha (2.19.19) explicates that the perceived world, including the "I" notion, is fundamentally a construction of the mind, with the object of perception and the subjective awareness being essentially the same. Yoga-Vasistha (2.19.1) illustrates it by analogies of the eternal and transient. In the case of the former, there is complete and total similarity in all aspects, but there is not such a case in the latter. In analogies, only a specific, relevant aspect is taken into account. If there were complete and total similarity, what distinction would remain between the object of comparison (Upameya) and the analogy itself (Upamāna)? It is the similarity of some particular property that constitutes a simile, whereas a complete similitude between the comparison and compared object destroys their difference. That is the ascertainment of evidence that is changeless, spaceless, timeless, and an uncaused cause. Brahman is the Supreme Evidence of all evidence and the Supreme Cause of all causes, the Prime Mover of all movements, and the Supreme Repository of all creations, sustainer, absorber, and originator of all manifest and unmanifest dimensions and beyond. Brahman is not subject to change or alternation by space, time, and causation. It is in perpetuity, eternal, imperishable, transcendental, and immanent. All life processes, in one way or another, are in search to ascertain that evidence that is eternal, absolute, full, and complete; that is uncaused but the cause of all causes; that is unattached but creates all illusionary attachments; and that is attributeless, formless, and unmanifest behind all transient attributes, forms, and manifestations. Yoga-Vasistha (Book II, Chapter-XIX) asserts that Pratyaksha, or perception, based on Self-effort, Self-enquiry and Self-knowledge, is the highest evidence. However, this is not just the sensual awareness of the body-mind complex but rather the Self-awareness. Inferences and testimonies are considered secondary, as they rely on a mind that is in a state of delusion due to its tendency to move outward to receive objects from the phenomenal world. The ultimate evidence is the Self-realisation that everything, the viewer and the object seen, is of one Absolute Existence, or Brahman.

2. Scriptures 

The scriptures tersely say Existence is One only. That Existence is the substratum of all existences that embodies all inside and nothing outside. It is known as Brahman, or Paramatma, or Supreme Self, or Truth of all truths, or Ultimate Reality. The Upanishads proclaim Brahman as the ultimate, unchanging Reality (Sat), pure Consciousness (Chit), and infinite Bliss (Ananda), which serves as the fundamental, evident Truth of all truths. It represents the Absolute Existence that underlies both the phenomenal and noumenal dimensions, as well as what lies beyond them. It is Absolute as It  transcends time, space, and causality. It can be realised through direct Self-realisation rather than through mind-controlled sensory perception. Brahman as Ultimate Evidence is His manifestation and unmanifestation; in the cosmos, it is a reflection of this Supreme Self. Rig Veda (1.164.46) says Ultimate Reality is one, though sages call it by many names: Indra, Mitra, Varuṇa, Agni, and the heavenly Garutmān (sun-bird). It is the "Being of being", says Brihadaranyaka Upanishad (2.1.20). It  (Brihadaranyaka Upanishad, 1.4.10)

goes on to highlight that in the beginning, the universe was Brahman, which knew only Itself as "I am Brahman" (Aham Brahmāsmi), becoming all. Realising this self-identity allows one to become the universe, surpassing even the gods. All this is Brahman. Everything comes from Brahman, everything goes back to Brahman, and everything is sustained by Brahman (Chāndogya Upanishad 3.14.1, 6.2.1). Mandukya Upanishad (1.2) explains that the Self, or Atman, is inherently Brahman (the ultimate reality), and this entire universe is merely a manifestation of that Self. Taittiriya Upanishad (2.1.1) is a foundational text defining Brahman as Satyam Jñānam Anantam Brahma, or Existence-Consciousness-infinity. It signifies that Brahman is the Absolute Existence, or Ultimate Reality, that is imperishable and changeless; Brahman is pure consciousness, self-luminous, self-effulgent and witness consciousness; and Brahman is infinite of infinitude, not subject to limitations of space-time-causation (Swami Krishnananda, The Nature of Reality – The Realisation of the Absolute, Divine Life Society, Rishikesh). The Upanishad asserts that realising this absolute Brahman is existence. Aitareya Upanishad (3.3) states that Brahman is Prajñānam Brahma, Consciousness is Brahman, 

the Ultimate Reality, the source of all sensory perception and cognitive faculties—such as vision, hearing, and thought—and that all beings, both sentient and insentient, are rooted in this ultimate intelligence. In search of the Ultimate Evidence, Yoga-Vasistha (2.19.16-17) steers clear of all sorts of proofs by throwing its full force on the evidence of direct perception, which forms the fountainhead of all others. It is the direct perception (Pratyaksha) alone that is of paramount importance as the foundation of all evidence. Consciousness or pure knowing is the essence and the master of all the sensory organs. The senses cannot perceive anything without the underlying consciousness. What is typically called "direct perception" of the world is actually the direct perception of the consciousness that enables that experience. Yoga-Vasistha (2.19.2) insists the mind is to be stilled through meditation and raising the consciousness to understand that the phenomenal world is a mental projection of Cosmic Mind, and this realisation enables the seeker to attain Moksha, or liberation. It is a state of tranquillity, where there is complete cessation of the ego sense emanating from the body-mind complex, leading to a state of eternal bliss. It (Yoga-Vasistha, 2.19.6-8) emphasises leading a life purely focused on sensory pleasures without intellectual discrimination. Yoga-Vasistha (2.19.20-22) states that the world is a mental projection similar to how water takes the form of waves. It is not fundamentally real but only seems real due to a lack of proper enquiry. True realisation reveals the world as a manifestation of Brahman, or the Cosmic Self. It emphasises the importance of integrating spiritual wisdom into daily life, advocating for a balanced approach to existence that allows one to pursue worldly duties while remaining grounded in higher knowledge and virtuous company. Having realised the illusory nature of the perceived world, Yoga-Vasistha (2.19.31) advocates that sages remain established in their true selves. No matter how or where the world appears to them, they know it to be the Self alone. That liberated soul, having realised the unity of all, acts in the world while shining as the divine, formless reality itself."

3. Remarks 

When there is a partial agreement of the comparison with the nature of the compared object, according to Yoga-Vasistha (2.19.12), it is to be considered maturely for the good understanding of the point in question and not to be made a matter of controversy. The similarity of qualities between the object of comparison and the thing to be compared should be understood only in a single aspect.

The analogy only holds true in one specific aspect; it is meant to help one grasp the point. Therefore, one should not remain fixated on the superficialities of the analogy itself. Sage philosopher Swami Krishnananda (Swami Krishnananda, The Nature of Reality – The Realisation of the Absolute, Divine Life Society, Rishikesh) has an incisive explanation on the Ultimate Evidence. He teaches that we are thinking beings, and to us all that is real must be intelligible. If anything is unintelligible, we can have no relations with it. The Real is, therefore, Being rather than non-being, consciousness rather than unconsciousness, and bliss rather than pain. There is no sense in non-being, for non-being also must at least "be". Consciousness itself is being, and unless even non-being and unconsciousness are objects of consciousness, there can be no meaning in them. "How can being be produced from non-being?” (Chandogya Upanishad, 6.2.1 and 6.5.1). It is Being that gives existence even to non-being. Brihadaranyaka Upanishad (2.1.20) states that the sacred teaching is that It is the Being of being. Being covers non-being from both sides. It says the word “Satyam” is explained as constituting the three syllables "Sa", "Ti", and "Yam", the first and the last syllables being truth and the middle one untruth, thus, truth covering untruth from both sides, and the unreal world acquires the semblance of truth by being within the Truth, which is incorruptible Being. And, further, Truth alone is said to triumph, not untruth, an aphoristic statement of Mundaka Upanishad (3.1.6), thus giving a distinct reality to what “is” as contrasted from what “is not". Swami Krishnananda, in his commentary, says that which changes is untrue and that which is constant is true. Non-being vanishes into Being, which comprehends in itself the highest possible values, which are the aim of the general aspirations of all individuals. No one wants to not be; everyone wishes to exist in some form or the other. The truth of Being as the highest principle is ingrained in the consciousness that underlies all cogitating beings. 

-Asutosh Satpathy