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Śamkara and Husserl: Investigations on Consciousness

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Śamkara and Husserl: Investigations on Consciousness Śamkara and Husserl: Investigations on Consciousness By Surya Kanta Maharana Department of Humanities and Social Sciences Indian Institute of Technology Guwahati. Guwahati – 781039 February, 2004 Śamkara and Husserl: Investigations on Consciousness A Thesis Submitted In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY Surya Kanta Maharana Roll No: 01614105 Department of Humanities and Social Sciences Indian Institute of Technology Guwahati. Guwahati – 781039 February, 2004 TH-325_01614105 TO ŚRĪ ŚRĪ THĀKŪR I dedicate this thesis at the lotus feet of my utmost reverential Śrī Śrī Thākūr, who has been the source, inspiration and the unseen power behind my success. TH-325_01614105 INDIAN INSTITUTE OF TECHNOLOGY, GUWAHATI Department of Humanities & Social Sciences ________________________________________________ STATEMENT I hereby declare that the matter embodied in this thesis is the result of investigations carried out by me in the Department of Humanities and Social Sciences, Indian Institute of Technology, Guwahati, India under the guidance of Dr. Archana Barua. In keeping with the general practice of reporting observations, due acknowledgements have been made wherever the work described is based on the findings of other investigators. I. I. T. Guwahati February, 2004. (Surya Kanta Maharana) TH-325_01614105 ii Indian Institute of Technology Guwahati Department of Humanities & Social Sciences North Guwahati, Guwahati - 781 039 (Assam), INDIA Dr (Mrs.) Archana Barua Phone: +91-0361-2690321-328 Ext.2552, 2582552. Associate Professor Fax: +91-361-2690762 E-mail: [email protected] [email protected] CERTIFICATE This is to certify that Mr. Surya Kanta Maharana has been working under my supervision since July 23, 2001. I am forwarding his thesis entitled “Śamkara and Husserl: Investigations on Consciousness” being submitted for the award of Ph.D degree of this institute. I certify that he has fulfilled all the requirements according to the rules of this institute, and that the investigations embodied in this thesis have not been submitted elsewhere for a degree. I. I. T. Guwahati (Dr. Archana Barua) February, 2004. Supervisor TH-325_01614105 iii Acknowledgement Prima facie, failing to portray my inner obligations to my supervisor Dr. (Mrs.) Archana Barua, I owe a debt of gratitude for her persistent encouragement and humble guidance in pursuing this piece of work. I would like taking note of the way she has been nurturing me, not unlike a cow to her calf, since the time of my involvement with her till date. No part of linguistic and intellectual potency can repay anything in return to the kind of cooperation and learned suggestions that she bestowed me. Simultaneously, I am grateful to my doctoral committee and all members of faculty of the Department of Humanities and Social Sciences for their thought provoking guidelines in presenting this thesis to the IIT Guwahati. My thanks are also due to the non-teaching staff of the Department for their kind cooperation involved in this work. Further, I am grateful to the central library, IIT Guwahati for providing me facilities for the studies. The same token of gratefulness is also due to the Indian Council of Philosophical Research Library, Lucknow, and Gauhati University, Guwahati. My obligations are also due to my most adorable parents who have made me what I am. Nevertheless, I am indebted to my beloved friends for their deliberate encouragement and involvement in this work. Overall, I would like to express my gratitude to all those who are involved directly and indirectly in winding up this research work. Lastly, I pay gratitude to the Indian Institute of Technology, Guwahati for bestowing me the Institute scholarship for pursuing the research. In the epilogue, I pray at the feet of the almighty for the prosperity and peace of all who are engaged in the noble task of discharging benefits of knowledge and wisdom to one and all. TH-325_01614105 iv Svasthi na indro bṛdhaśravāḥ Svasthi naḥ pūṣā viśvavedāḥ I Svasthi naḥ tārkṣyaḥ aristanemiḥ Svasthi no bṛhaspatiḥ dadhātu. II Oṁ ! Śāṅtiḥ ! Śāṅtiḥ ! Śāṅtiḥ ! – (Ṛg Veda Saṁhitā) (May Indra of ancient fame be auspicious to us; may the supremely rich (or all-knowing) pūṣā (god of the earth) be propitious to us; may Garūḍa, the destroyer of evil, be well disposed towards us; may Bṛhaspati ensure our welfare.) (Surya Kanta Maharana) TH-325_01614105 v Abstract The philosophical exploration of consciousness has a long history in both Indian and Western thought. Some of the conceptual models and analyses that have emerged in one cultural framework may be profitably reviewed in the light of another. The present thesis is an attempt at an investigation of the very possibility of parallel notion of consciousness in the Advaita Vedānta of Śamkara and the Transcendental Phenomenology of Husserl. It is an attempt at exploration of „I – consciousness‟ in these two traditions with special reference to the writings of J. N. Mohanty. For J. N. Mohanty any attempt at understanding Indian tradition in terms of Husserlian perspective needs some clarifications. For Husserl, consciousness is always intentional and object-directed while it is illuminative and non-intentional in its Vedāntic and in Śamkarite approach. This clearly shows that Husserl‟s thesis of intentionality would not have been accepted by Indian philosophers as object-directedness of consciousness could not be ascribed to consciousness in its purified state. Mohanty identifies this to be the issue that needs clarification before one makes an attempt at meaningful interaction between these two philosophical traditions associated with the Transcendental Phenomenology of Edmund Husserl and with the Advaita Vedānta of Śamkara. In this background my basic objective is a search for theories of meaning that center round epistemic questions like (a) what is valid knowledge? (b) How does one differentiate between pramā (valid cognition) and apramā (non-valid cognition) etc., that will help me in bridging the gap that might exist in these two different perspectives on consciousness. Mohanty here raises a very pertinent question, „„is there anything like a TH-325_01614105 vi „theory of sense‟ in Indian epistemology?” Even though one may come across a theory of sense in some version of the sphota theory or in Buddhist apoha theory, the Vedāntic tradition by and large preferred a theory of direct reference, their theory of meaning being a referential theory. This would obviously lead to the conclusion that in Husserlian emphasis on intentionality of consciousness, „meaning‟ is a theory of „sense‟ while in Śamkara and in Vedāntic approaches to consciousness, there is limitation of the identity of the logical as this order has to coincide with the contingent and the causal order. I have sought to minimize the gap between these two epistemic standpoints taking help of Buddhist theory of knowledge and its impact on Vedāntic theory of knowledge keeping these two facts in mind that Śamkara‟s most revered guru Gaudapāda was well versed in Buddhist theories of logic and epistemology and his noted commentary on Māndukya Upanisad has much Buddhist elements in it. It is also believed that Śamkara himself was much sympathetic to the Buddhist theories of meaning as he could creatively assimilate some Buddhist ideas in a Vedāntic perspective. In this connection, my basic objective is to search some Buddhist elements incorporated in the Vedāntic framework. Accordingly, the proposed thesis aims at examining systematically the concept of „consciousness‟ in both Śamkara and in Husserl in terms of some pre-existing theories of consciousness mainly Gaudapāda‟s theory of consciousness and its impact on the Advaita Vedānta tradition, Franz Brentano‟s theory of intentionality and its impact on the Phenomenological tradition of Husserl. After an examination of four theories of consciousness an investigation has been made to understand the nature of „Pure consciousness‟ in terms of meanings provided by Indian and Western epistemological traditions. It is also an enquiry into the following concepts, namely, (a) Jivan mukti and Life-World, (b) Neti..neti and Epoché, and (c) Dharma- bhuta-jnāna and Intentionality. TH-325_01614105 vii Gaudapāda aims at an exploration of the various states of consciousness, namely, waking, dreaming and sleeping and concludes that the self has been indicated as the “Fourth” state called “Tūriya”, the witness consciousness, though it is not really a state. The highest truth is non-dual Tūriya, Advaita, which leads to “Ajātivāda”, the theory that nothing is ever born as all duality is illusory. Critics acknowledge some sort of Buddhist (Mādhyamika School) influence on Śamkara through Gaudapāda. For Sankara, the all- pervading consciousness is the centre and basis of all knowledge and experience. Knowledge is the result of the association of it with the internal organ (ahamkāra). Highest knowledge is Tūriya which is also called the state of Jivan Mūkti. Śamkara concludes that the knowledge of the world is illusory and it is indescribable either as real or unreal. Despite some Buddhistic influences of his Grand teacher Gaudapāda, Śamkara remained a supporter of the Vedic reference-centric theories. It is acknowledged by Husserl that he is indebted to the most crucial concept of „intentionality‟ which gives an account of a peculiar kind of self-evidence of mental status, which could yield apodictic truths. For Brentano, intentionality is both object directed (transcendence
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