FIVE FEATURES OF CONSCIOUSNESS:

1. Consciousness is not a part, product or property of the body.

2. Consciousness is an independent principle which pervades and enlivens the
body.
3. Consciousness is not limited by the boundaries of the body.
4. Consciousness continues to exist even after the death of the body.
5. The surviving consciousness is not accessible because of the absence of the
body medium.

The same five ‘features’ apply to Existence Bliss Brahman also.

FIVE CAPSULES OF ADVAITA VEDĀNTA

1. I am of the nature of eternal and all-pervading consciousness.
2. I am the only source of permanent peace, security and happiness.
3. By my mere presence, I give life to the material body, and through the body, I
experience the material universe.
4. I am not affected by anything that takes place in the material world and in the
material body.
5. By forgetting my real nature, I convert life into a struggle; By remembering my
real nature, I convert life into a sport / entertainment.

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[The following is an Excerpt from one of my articles published in a Research
Journal]

Five ‘Features’ of Consciousness

H.H. Swami Paramārthananda Saraswati culls from all the Upaniṣadic statements
that define Brahman and the methodology to remove all the not-Self and arrive at the
subject ‘I’ which is Brahman, and presents his ingenious formula to understand what
Consciousness is. He puts five salient ‘features’ that can ‘describe’ or help us ‘identify’
Consciousness. The same five ‘features’ are relevant for describing Brahman as
Existence Bliss also, and when the seeker confidently claims ‘I am Brahman’, the same
five ‘features’ are relevant to the subject ‘I’ also. These five ‘features’ are –

I. Consciousness is not a part, product or property of the body.

Kaṭha Upaniṣad 1.2.18 – ‘na jāyate mriyate vā vipaścit, nāyaṁ kutaścinna babhūva
kaścit| ajo nityaḥ śāśvato’yaṁ purāṇaḥ na hanyate hanyamāne śarīre||’ – ‘The
Self [Brahman] is neither born nor dies. Neither has it arrived from some
origin nor did it become something. It is unborn, eternal, everlasting,
ancient. It is not slain even when the body is slain.’

Kaṭha Upaniṣad 1.2.22 – ‘aśarīram śarīreṣu anavastheṣu avasthitam, mahāntaṁ

vibhum ātmānaṁ matvā dhīro na śocati’ – ‘Bodiless amidst bodies, permanent
amidst the impermanent, great and pervasive – knowing himself to be [so],
the wise man does not grieve.’

Muṇḍaka Upaniṣad 1.1.6 – ‘yattadadreśyam agrāyam agotram avarṇam

acakṣuśśrotraṁ tad apāṇipādam| nityaṁ vibhuṁ sarvagatam susūkṣmaṁ
tad avyayam yad bhūtayoniṁ paripaśyanti dhīrāḥ|’ – ‘That which is not
perceivable [through sense organs], not available for [the organs of] action,
unborn, attributeless, which has no eyes, ears, hands or feet (1) – the wise
clearly see That as eternal, manifold, all-pervasive, the most subtle,
immutable, cause of all beings (2).’

Śaṁkarācārya draws our attention to a very interesting usage in this

statement. – The first portion of the statement shown as (1) is in neuter
gender, to show that the adjectives featuring there refer to Brahman, and
the second portion shown as (2) is in masculine gender denoting that it
refers to the individual self (jīva). The whole statement together shows the
essential oneness of Brahman and the individual self.

Muṇḍaka Upaniṣad 1.2.13 – ‘yena akṣaram puruṣam veda satyam provāca tāṁ
tatvato brahmavidyāṁ…’ – ‘That by which one would come to know the

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 Imperishable Being, the Truth is known – the [guru] should truly impart
that Brahman-knowledge to him.’

Muṇḍaka Upaniṣad 2.1.2 – ‘divyohy amūrtaḥ puruṣaḥ sabāhyābhyantaroḥy ajaḥ|

aprāṇoḥy amanāḥ śubhroḥy akṣarāt parataḥ paraḥ||’ – ‘Verily, the resplendent,
formless Being is both within and without, that is all-pervading,
unoriginated, not-life, not-mind, pure, beyond māyā (akṣara) which is
greater than all.’

Muṇḍaka Upaniṣad 2.2.9 – ‘hiraṇmaye pare kośe virajam brahma niṣkalam|

tacchubhraṁ jyotiṣaṁ jyotiḥ, tad yad ātmavido viduḥ||’ – ‘That [Brahman]
which the knowers of the Self know is in the innermost effulgent sheath. It
is spotless, indivisible, pure, light of all lights.

Śvetāśvatara Upaniṣad Ch.6 Mantra 11 – ‘eko devaḥ sarvabhūteṣu gūḍhaḥ

sarvavyāpī sarvabhūtāntarātmā| karmādhyakṣaḥ sarvabhūtādhivāsaḥ sākṣī cetā
kevalo nirguṇśca||’ – The one resplendent [Brahman] is hidden in all beings,
is all-pervading, is the inner self of all, presides over all actions, abides in
all beings, is the Witness, is the Animator, is Absolute, and is without any
qualities.

Śvetāśvatara Upaniṣad Ch.6 Mantra 19 – ‘niṣkalaṁ niṣkriyaṁ śāntaṁ

niravadyaṁ niranjanam| amṛtasya paraṁ setuṁ dagdhenam ivānalam||’ –
[Brahman] is without parts, without activity, tranquil, taintless, detached,
the supreme bridge to immortality, and is like a fire that has burnt its fuel.

II. Consciousness is an independent principle which pervades and enlivens

the body.
Taittirīya Upaniṣad – Definition in ‘Brahmavalli’ – brahma satyam –
Independently existent; anantam jñānam – all-pervading

Śvetāśvatara Upaniṣad Ch.6 Mantra 11 – ‘eko devaḥ sarvabhūteṣu gūḍhaḥ

sarvavyāpī sarvabhūtāntarātmā| karmādhyakṣaḥ sarvabhūtādhivāsaḥ sākṣī cetā
kevalo nirguṇśca||’ – The one resplendent [Brahman] is hidden in all beings,
is the inner self of all, presides over all actions, abides in all beings, is the
Witness, is the Animator, is Absolute, and is without any qualities.

Muṇḍaka Upaniṣad 2.2.10 and Śvetāśvatara Upaniṣad Ch.6 Mantra 14 – ‘na tatra
sūryo bhāti na candra-tārakam, nema vidyuto bhāti kutoyam agniḥ| tameva
bhāntam anubhāti sarvam, tasya bhāsā sarvam idaṁ vibhāti||‘ – ‘Neither does
the sun shine there [in the sky] nor the collection of moon and stars. Neither
does this lightning shine, then how can that fire [shine]? All shine after That
[Brahman] only which shines. All this shine due to Its radiance.

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III. Consciousness is not limited by the boundaries of the body.
Muṇḍaka Upaniṣad 2.1.2 – ‘divyohy amūrtaḥ puruṣaḥ sabāhyābhyantaroḥy ajaḥ|
aprāṇoḥy amanāḥ śubhroḥy akṣarāt parataḥ paraḥ||’ – ‘Verily, the resplendent,
formless Being is both within and without, that is all-pervading,
unoriginated, not-life, not-mind, pure, beyond māyā (akṣara) which is
greater than all.’

IV. Consciousness continues to exist even after the death of the body –
Consciousness survives the death of the body

Bṛhadāraṇyakopaniṣad 4.5.14 – ‘avināśī vā are ayamātmā anucchittidharmā’ –

‘This Self is indeed immutable and of indestructible nature, my dear.’

Kaṭha Upaniṣad 1.2.18 – ‘na jāyate mriyate vā vipaścit, nāyaṁ kutaścinna babhūva
kaścit| ajo nityaḥ śāśvato’yaṁ purāṇaḥ na hanyate hanyamāne śarīre||’ – ‘The
Self [Brahman] is neither born nor dies. Neither has it arrived from some
origin nor did it become something. It is unborn, eternal, everlasting,
ancient. It is not slain even when the body is slain.’

Kaṭha Upaniṣad 1.2.22 – ‘aśarīram śarīreṣu anavastheṣu avasthitam, mahāntaṁ

vibhum ātmānaṁ matvā dhīro na śocati’ – ‘Bodiless amidst bodies, permanent
amidst the impermanent, great and pervasive – knowing himself to be [so],
the wise man does not grieve.’

Śvetāśvatara Upaniṣad Ch.6 Mantra 13 – ‘nityo nityānām cetanaś-cetanānām, eko

bahunāṁ yo vidadhāti kāmān| tat kāraṇaṁ sāṁkhya-yogādi-gamyaṁ jñātvā,
devaṁ mucyate sarva pāśaiḥ|| ’ – ‘He is freed from all fetters after knowing
the Eternal of the eternals, Consciousness of the conscious, the non-dual
who fulfils the desires of many, that Cause which is known through
Knowledge (Sāṁkhya) and Yoga, and is luminous.

V. The surviving Consciousness is not available for transactions because of

the absence of the reflecting medium, that is the body.

Bṛhadāraṇyakopaniṣad 4.5.13 – ‘sa yathā saindhavaghano nāntaro bāhyaḥ kṛtsno

rasaghana eva syāt, evaṁ vā are imaṁ mahadbhūtam anantam aparaḥ kṛtsnaḥ
prajñānaghana eva| etebhyo [bhūtebhyaḥ] samutthāya tānyeva anuvinaśyati|
na pretya saṁjñāsti’ – “As a lump of salt has neither inside nor outside, but
is a homogeneous mass of taste, so too this self has neither inside nor
outside but is a homogeneous mass of consciousness. After arising from the
elements, it vanishes in them again following their destruction. After death,
it [the self] has no more consciousness. That is what I say, my dear.” So said
Yājñavalkya.

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Five Capsules of Advaita Vedānta
When we have understood what Brahman or Consciousness is, and have understood
that ‘I am [That] Brahman’ by employing the methodology suggested by the
Upaniṣads, we confidently ‘replace’ ‘Brahman’ or ‘Consciousness Existence Bliss’ with
‘I’ and present the crux of Advaita Vedānta. Here again, H.H. Swami
Paramārthananda Saraswati encapsulates the message of the Upaniṣads and presents
the crux as ‘Five Capsules of Advaita Vedānta’.
I. I am of the nature of eternal and all-pervading consciousness.
The self (I) = Brahman = Existence, Consciousness, Bliss, Self-effulgence
Māṇḍūkya Upaniṣad 1.2 – ‘ayam ātmā brahma’ – ‘This self is Brahman.’
(Atharvaveda)
Kaṭha Upaniṣad 1.2.18 and Bhagavadgītā 2.20 – ‘ajo nityaḥ śāśvato’yam purāṇo
na hanyate hanyamāne śarīre||’ – ‘This self / Brahman is not born, is eternal,
permanent (unchanging), primeval. It is not destroyed when the body is
destroyed.’
Muṇḍaka Upaniṣad 1.1.6 – ‘yattadadreśyam agrāyam agotram avarṇam
acakṣuśśrotraṁ tad apāṇipādam| nityaṁ vibhuṁ sarvagatam susūkṣmaṁ
tad avyayam yad bhūtayoniṁ paripaśyanti dhīrāḥ|’ – ‘That which is not
perceivable [through sense organs], not available for [the organs of] action,
unborn, attributeless, which has no eyes, ears, hands or feet – the wise
clearly see That as eternal, manifold, all-pervasive, the most subtle,
immutable, cause of all beings.’

II. I am the only source of permanent peace, security and happiness.

Muṇḍaka Upaniṣad 2.2.7 (2.2.8 according to some) – ‘mano-mayaḥ prāṇa-śarīra-
netā pratiṣṭhito’nne hṛdayaṁ sannidhāya, tad vijñānena paripaśyanti dhīrāḥ
ānanda-rūpam amṛtaṁ yad vibhāti|’ – ‘By fixing the intellect in the [cavity of]
the heart, the wise realize everywhere through knowledge That [Brahman]
which has become one with the mind, [That Brahman which is] the guide
to the vital airs and [subtle-]body, [That Brahman which is] consecrated in
the food, [That Brahman which] shines ever as blissfulness and
immortality.’
Bṛhadāraṇyakopaniṣad 3.9.28 – ‘vijñānam ānandam brahma …’ – ‘Brahman is
Consciousness Bliss…’ Read with Bṛhadāraṇyakopaniṣad 1.4.10 – ‘aham
brahma asmi’ – ‘I am Brahman,’ Tripādvibhūti-Mahānārāyana Upaniṣad 1.3 –
‘sat-cit-ānandam svaprakāśam brahma’ – ‘Brahman is Existence,
Consciousness, Completeness, Self-effulgent,’ and such other definitions of
Brahman, the wise man confidently claims, ‘I am Existence, Consciousness,

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 Completeness, Self-effulgent Bliss.’ Hence he has no more wants, fear of the
future or sorrow. He finds peace, security and happiness within himself.
III. By my mere presence, I give life to the material body, and through the
body, I experience the material universe.
Muṇḍaka Upaniṣad 2.2.10 – ‘… tameva bhāntam anubhāti sarvam; tasya bhāsā
sarvam idam vibhāti’ – ‘… All shine after That [Brahman] only which shines.
All this shine due to Its radiance.’

Śvetāśvatara Upaniṣad Ch.6 Mantra 11 – ‘eko devaḥ sarvabhūteṣu gūḍhaḥ

sarvavyāpī sarvabhūtāntarātmā| karmādhyakṣaḥ sarvabhūtādhivāsaḥ sākṣī cetā
kevalo nirguṇśca||’ – The one resplendent [Brahman] is hidden in all beings,
is all-pervading, is the inner self of all, presides over all actions, abides in
all beings, is the Witness, is the Animator, is Absolute, and is without any
qualities.
Kena Upaniṣad 1.2 – ‘śrotrasya śrotram manaso manasaḥ … sa u [devaḥ]…’ –
‘That divine principle, that is Brahman, is the ear of the ear, mind of the
mind, speech of the speech, life of the life, eye of the eye…’

IV. I am not affected by anything that takes place in the material world and
in the material body.
Kaivalya Upaniṣad Mantras 19 – 24 – Of these Mantra 18: ‘triṣu dhāmasu yad-
bhogyaṁ bhokta bhogaśca yad-bhavet| tebhyo vilakṣaṇaḥ sākṣī cinmātro’haṁ
sadāśivaḥ||’ – ‘I am distinct from all that which is the experienced [object],
experiencer [subject], experience, [and instrument of experience] in all the
three states [of waking, dream and deep sleep]. I am the Witness, Pure
Consciousness and ever auspicious.
Bṛhadāraṇyakopaniṣad 4.4.22 – ‘sa eṣa neti netityātmā agṛhyo na hi gṛhyate,
aśīryo na hi śīryate, asaṅgo na hi sajyate, asito na vyathate, na riṣyati, etamu
haivaite na tarata iti - ataḥ pāpam akaravam iti, ataḥ kalyāṇamakam akaravam iti,
ubhe u aivaiṣa ete tarati, nainaṁ kṛtākṛte tapataḥ||’ – ‘This self is That which
has been described as ‘Not this; Not this.’ It is imperceptible for It is never
perceived, undecaying for It never decays, unattached for It is never
attached, unfettered, not afflicted with pain, and never suffers injury.
[Therefore the wise] is never overwhelmed by both [thoughts as] “I had
done an evil act,” and “I have done a good act.” He is never troubled by
what was done or not done by him.’
Bṛhadāraṇyakopaniṣad 4.4.25 – ‘sa vā eṣa mahānaja ātmā’jaro’maro’mṛto’bhayo
brahmābhyaṁ vai brahmābhaya vai brahma bhavati ya evaṁ veda||’ – ‘That
great unborn Self is the undecaying, immortal, undying and fearless

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 Brahman. Verily fearless is Brahman. He who knows it thus verily becomes
Brahman.’ This is a very significant statement in all the Upaniṣads put
together. In his introduction to this statement, Śaṁkarācārya says – “This
much alone is the essence of the entire [Bṛhadāraṇyaka] Upaniṣad.” (‘etāvān
samastā’’raṇyakā’rtha iti|’ And, in his commentary on the statement, he says
– “This is the epitome of the meaning of all the Upaniṣads.” (eṣa sarvasyā
upaniṣadaḥ saṁkṣipto’rtha uktaḥ|’)
V. By forgetting my real nature, I convert life into a struggle; By
remembering my real nature, I convert life into a sport / entertainment.
Muṇḍaka Upaniṣad 3.1.2 – ‘samāne vṛkṣe puruśo nimagnaḥ, anīśayā śocati
muhyamānaḥ| juṣṭaṁ yadā paśyaty-anyam īśam asya mahimānam iti
vītaśokaḥ||’ – ‘In the same tree (=body), the self sits sorrowing, dejected,
deluded by its own powerless-ness (=despondency). But, when it sees [itself
as] different [from the tree, that is the body] and its glory as the Lord of this
universe, it becomes free from sorrow.
Kaṭha Upaniṣad 1.2.12 – ‘taṁ durdarśaṁ gūḍham anupraviṣṭhaṁ, guhāhitaṁ
gahvareṣṭhaṁ purāṇam| adhyātma-yogādigamanena devaṁ matvā dhīro harṣa-
śokau jahāti’ – ‘The Self is difficult to see, hidden for access (= inaccessible),
and lodged amidst miseries since time immemorial. Upon realizing That
Supreme Being by resorting to the science of the Inner-Self, the wise seeker
conquers joys and sorrows.’

Conclusion
What has been presented here from the Upaniṣads is but a fraction of what has been
said in the 108 – 200 or so Upaniṣads available today. Besides the Upaniṣads, there are
the secondary texts like the Purāṇa-s (for instance Uddhava-gītā, Jāyanteya-gītā,
Aṣṭavakra-gītā, etc.), the epics of Rāmāyaṇa and Mahābhārata (Śrīmad Bhagavad-gītā,
Sanat-sujātīyam), works like Vālmīki’s Yoga-vāśiṣṭha, and explanatory works by
various preceptors of Advaita Vedānta.
A vital point to be noted from the entire discussion is that the Advaitin’s
definitions of Brahman, Existence, Conscience, Bliss are from the Absolute perspective
(pāramārthika-dṛṣṭi) in contrast to all other schools of philosophy which look at these
concepts from an empirical perspective (vyāvahārika-dṛṣṭi). H.H. Swāmī
Paramarthananda has condensed as ‘Five Features’ all that has been said in the
Upaniṣads about Brahman Existence Consciousness Bliss and based on those five
‘features’ has condensed the entire teaching of Advaita Vedānta into ‘Five Capsules
of Vedānta’.