TOWARDS A MATHEMATICAL THEORY OF

SPIRITUALITY BASED ON ADVAITA (PART-II)*

Raju Chidambaram, Ph.D.
Alexandria,Virginia

ABSTRACT

The mathematical model introduced in Part-1 is further developed and analyzed to show:
● In the case of jeevas with uniform (i.e. non-varying) spiritual detachment, a result is
derived which in form and content is identical to a famous result in Special Relativity
Theory, thus forging a strong relationship between Advaita and Modern Physics.
● Based on the concept of kalpa and Brahma-days, the above result is applied to
quantify the near-perfect spiritual state of Brahmaji. The model assumes that
Ishwara (as Brahmaji, the creator) selects the one path of evolution for the world to
follow from the various possible alternatives available at every moment.
● In the general case of jeevas subject to forces accelerating or decelerating their
spiritual detachment, equations describing their spiritual path are derived. These
equations are shown to be consistent with the Upanishadic concepts of Realization.
●The paper suggests open questions and potential for further development of the
theory. There is opportunity here for academics and graduate students with
background in science and Advaita to develop what could become a distinctive new
discipline of Mathematics Of Spirituality.

INTRODUCTION

Part-I of the paper introduced a mathematical model representing the world-view of

Advaita Vedanta. Here, in Part-II, we derive results from the model conforming to
Advaitic declarations and also bearing similarity to those in modern physics.

1. TIME CONTRACTION AND RELATIVE AWARENESS

We first derive a general equation relating the subjective time

F
EXPERIENCER/ AWARENESS

C
B

J2

J1
A E
EXPERIENCED: O-E-T / CHANGES
FIG 5: RELATIVE AWARENESS
compression experienced by a jeeva J2 relative to that of a worldly “ignorant –of-
Self” jeeva J1. Let the path followed by J2 be AC and the angle BAC be α (Fig 5).
α is (π/2- θ) where θ = J2’s spiritual inclination. We assume there is no difference
between the jeevas other than in their spiritual disposition. In the above diagram: AE
= AC = AF by assumption of uniform speed of the wave in all directions. Let TJ2 =
time experienced by J2 during the time the O-E-T moves from A to E, and TJ1= time
experienced by J1 in the same duration. As reasoned earlier (in Part-I)

TJ2 = BC and TJ1 = AE

The time- compression ratio TJ2 / TJ1 = BC / AE = BC/ AC = Sin (α).

Since Sin(α) = √ (1- cos2(α)) we have

TJ2 / TJ1 = √ (1- (AB/AC)2) = √ (1- (AB/AF)2)

Noting that Relative Awareness of J2 is rA = AB/AF, we derive the equation:

Advaita Vedanta: TJ2 / TJ1 = √ (1- (rA)2) Equation (A)

where TJ1= time for a worldly {i.e. “ignorant of the Self”} jeeva J1, TJ2 = time for a
jeeva J2 with some Knowledge of Self , and rA = Self-Knowledge of J2 relative to
that of the Perfect Being (maximum possible Knowledge of Self of one fully
established in Self).

Note that we have not so far used any thing other than elementary geometry
and principles of advaita in deriving the above result. Yet equation (A) bears a
striking resemblance in form and content to a basic result in special relativity theory :

Relativity Physics: TJ2 / TJ1 = √ (1- (rC)2) Equation (R)

whereTJ1= time for a stationary {i.e. “immobile in space”} observer J1, TJ2 = time for
an observer J2 moving through space at some constant speed, and rC = speed of
J2 relative to speed of light (maximum possible speed in space)1.

2. THE CORRESPONDENCE

The remarkable similarity between Eq. (A) and Eq. (R) gets even more
astonishing when we recall that Advaita often speaks of Self (i.e. Consciousness)
and Space in the same breath as though the two are one. That is, the terms Self and
Space are set in association. Similarly Knowledge and Light are spoken of almost as
synonyms. In modern physics, light is of fundamental importance for the reason that
it represents the maximum speed achievable in space for information transmission.

1
It should be noted that while Eq (A) indicates that increased spiritual detachment results in
contraction of experienced time, the reverse assertion is not true: time contraction experienced by a
jeeva does not necessarily imply its increasing spiritual detachment, since there could be other
contributing causes such as deep sleep, motion in space etc. Note also that in Eq(A) we ignore the
small effect due to the assumed discrete nature of experienced time. This effect is negligibly small for
time contraction computed over a large number of time periods.

2
We also note the Upanishadic definition of State of Realization as the “Highest
Knowledge” or “That by knowing which everything else is known”. The Realized
Master (one established in Full Knowledge of Self) possesses this Maximum
Knowledge. Such Mahatmas are spoken of as Light itself. Indeed they are
universally referred to as the “Enlightened” ones. Thus, a Mahatma with Maximum
Knowledge of Self corresponds to Light which in physical terms possesses the
maximum speed in space. Setting the following rules for translation of terms from
Advaita into Physics

LANGUAGE OF ADVAITA LANGUAGE OF PHYSICS

Self = Space

Maximum Knowledge of Self = Maximum Speed in Space

Knowledge of Self 2 = Speed in Space

we see that Eq.(A) of Advaita transforms readily into Eq.(R) of Relativity. Thus
Advaita and Physics seem to speak of the same Truth but in different languages.

The fact that such a close correspondence in language and results exists is
remarkable in itself. But there is something more involved here than just an
interchange of words. In deriving Eq (A) from Fig 5, we did not simply use results in
Relativity Theory and changed the labels. There is something different in the way we
have abstracted reality in Figures 1-5 compared to the standard methods used in
Physics3. Our approach based on Advaita principles is straight forward and readily
comprehensible. Time defined in terms of cause-effect waves, or changes
experienced, is not the usual way it is viewed in physics. The idea of constant speed
of light in Relativity Theory is replaced in our paradigm by the notion of constant rate
of cause-effect changes. Thus, the overall approach taken here involves more than
a simple re-labeling of terms used in physics.

The correspondence noted between Eq. (A) and Eq. (R) could be an indicator
that some of the results of physics in the time-space plane are a projection of a
similar phenomenon in the spiritual realm. This of course is a purely speculative
conjecture at present but, if proved true, will be truly revolutionary.

3. TEMPORAL AND SPATIAL COMPONENTS OF IMPERFECTION- AN

INTERPRETATION OF THE CORRESPONDENCE RESULTS

Does the correspondence relationship show that the Consciousness of Advaita is

identical to the Space of the physicists or that State of Perfection is same as physical

2
Knowledge of Self is not erudite knowledge, but an intuitive knowledge borne of immediate
experience. For jeevas striving for Realization, Knowledge is measured by the purity of their mind-
intellect (In Gita Chapter XIII verses: 8-12, Lord Krishna enumerates characteristics of the virtuous
mind and concludes “This is called Knowledge”). It is valid to speak of degrees of Self-Knowledge
since the purity of mind has a wide spectrum of levels from the most gross to the most immaculate.
3
Figures 1 through 4 refer to those in Part-I of the paper.

3
light? This is not, I believe, what the results demonstrate. After all, a piece of inert
matter when accelerated to speed of light does not become a perfect being.

The concept of “time experienced” in Eq (A) is not identical to the notion of time in
Relativity Theory. Further, Consciousness is different from space, in spite of obvious
similarities. In fact, the horizontal axis in Figs 1-4 includes space as one of the
descriptors of the “state-of-the-world” whereas Consciousness or Brahman is
associated with everything.

As mentioned, Eq. (A) is about “subjective time” while Eq. (R) describes a law of
nature governing the time factor in physical processes. How do we differentiate
“subjective time”, or time experienced by beings, from the time measured by clocks?
Experienced time has some association with our individual past. In this respect it
may help to think about how we perceive ourselves as we reminisce about our past.
We all feel that our individual personality has been changing with time. At any give
time I feel almost identical to what I was a second ago. But if I look back 1 day, 1
month, 1 year or 10 years earlier, I progressively lose some of this sense of
identification with myself. I identify far less with who I was as a child than with myself
as I was a second ago. This is due to the enormous number changes I feel I have
(i.e. my self has) undergone since my childhood. This notion of change to my
personality induces a feeling of alienation or distancing from what I was in the past.
Past feels subjectively very far (i.e. subjective time is very long) if the number of
changes and the degree of alienation with own self is higher.4 Therefore it is
reasonable to relate subjective time to the number of perceived changes and also to
the degree of identification with own self of the past. Advaita teaches us that when a
jeeva identifies with O-E-T, it feels itself changing with every change in O-E-T.) In Fig
4 (of Part-1), J2, while looking back at its past at any moment, perceives half as
many changes as J1 does. Hence J2 sees its self changing less with time and has a
much stronger sense of its own continuity and changelessness compared to J1.

This leads to a different and more interesting interpretation of Eq (A). A

hallmark of The Perfect Being is its identification with all beings and things. As an
imperfect Jeeva, my state of awareness falls short of this ideal. I not only do not
identify with other jeevas with whom I share my existence at the present moment,
but I cannot totally identify with what I myself was in previous moments. We may call
the former as the spatial component of imperfection since it is space that
differentiates me from others at the present moment. Incomplete identification with
my past self is the temporal component of my imperfection.

Eq. (A) can be interpreted as demonstrating how, as one gets progressively more
established in Self, identification with own self of the past gets stronger and
subjective time decreases. In the limiting case, the Perfect Being has no concept of
change in Its self and Its subjective time is zero. Subjective change is not
necessarily related to changes in O-E-T and this view of an unchanging Self is
maintained by a Yogi even when seeing the clocks tick and O-E-T changing. Seeing
the world is not the problem, but “eating” it is.

4
An individual under anesthesia, on waking up, has nearly 100% identification with his self just before
being put to sleep. No change is perceived and hence there is no sense of elapsed time.

4
 We cannot directly derive any conclusion about the spatial component of
imperfection since space is not directly a factor in Eq (A). However we note from
Relativity Theory that space contracts just as time does due to relative motion of
observers. On a similar basis, it may be possible to show how the identification with
other beings gets stronger as a Jeeva gets more established in Self.

4. FROM PROBABILITY TO ACTUALITY

The “waves” that spread from the point A through the causal field represent
probabilities. In O-E-T, one does not bump into probability waves but experiences
more palpable objects, emotions and thoughts. Nothing in the causal field can be
experienced, it being merely a field of possibilities; all actual experiences are in the
realm of O-E-T. This raises an important question: How exactly does one go from
the field of possibilities (causal field) to the realm of actual experiences (O-E-T)?
Out of the many possibilities that the causal field holds, what is actually experienced
in the O-E-T and when and how is it experienced?

Scriptures speak of the twin roles for the Supreme Being, one as Brahman,
the Pure Consciousness, and another as Ishwara, the Lord or the Controller. As
Ishwara, It chooses one out of the many possible states the world can be at each
moment5. To use a term familiar to physicists, Ishwara causes the probability wave
to “collapse” to a single state of O-E-T which is then experienced by jeevas. In Fig 3
(of Part-I), the wave DH collapses to a definite state of the world at D on the
horizontal axis; similarly the wave EF collapses to a single state at E etc.

The same Supreme Being, as Brahman or Pure Consciousness, illumines the

selected states of O-E-T. Jeevas experience O-E-T only with the help of the
illumination provided by Pure Consciousness6. This is the unequivocal declaration of
Advaita. Our scriptures also talk of “nada” (sound) and “bindu” (light) as the
accompaniment of creation7. It is as though the world moves from change to change
to the accompaniment of a steady drum beat while a strobe light illumines those
changes to jeevas. Every flash reveals the world in a different state. A jeeva
experiences a new state of the world chosen by Ishwara as its lower self reaches
points D, E etc on the horizontal axis.

Our scriptures allow us to add some quantitative details to the above picture. One
key is provided by the notion of “brahma-day” and will be the basis for the discussion
in the next section. Though scriptures talk of Brahma as just one of the three aspects
of Ishwara, we will use the terms Ishwara and Brahma synonymously8. Brahmaji is

5
This fits in with the notion of Ishwara as the controller of the cosmos. Since Ishwara’s choice is one
of the many possible outcomes permitted under Prakriti’s laws, Ishwara is seen to exercise It’s control
without overriding nature’s laws. A mantra often chanted during many rituals is “Hiranyagarbha
garbhastham hemabijam vibhavasau, anantha punya phaladam atha santhim prayachame”. The
devotee worships the hemabija in Hiranyagarbha (the lustrous golden seed in the golden womb) as
the grantor of all results and seeks Its grace for bestowing peace. The seed in the womb is of course
responsible for turning potential into actual. Our paradigm is consistent with this concept.
6
It is more correct to say that jeevas experience O-E-T in the reflected light of consciousness.
7
Mudaliar, A.Devaraja (page 6, Ref. 4)
8
Associated with each universe is a different Brahmaji who supervises it over a life time of 100
Brahma-years. Thus, while Ishwara is truly eternal, Brahmaji may be thought of as Ishwara’s
“representative” for a particular universe over its lifetime.

5
also identified with the Hiranyagarbha in some texts, and is said to be the first one
born of the Infinite Mind.

5. BRAHMAJI’S PATH - THE BRAHMALOK

The Hindu concepts of time in terms of yugas and kalpas are well known to
those familiar with our scriptures and mythology. One day of Brahma is called a
kalpa and equals 1000 yugas, each of which is 4.32 million human years. Brahma’s
night is as long as His day. Thus one brahma-day, consisting of one day and one
night corresponds to 8.64 billion years, or 3.15576*1012 human day-night cycles. (In
this calculation we assume that each year has 365.25 days.) Each Brahma-second
turns out to be exactly 100,000 human-years. This huge difference in time-scale is
attributable to Brahmaji’s very high state of perfection as elaborated below.

Following the previously introduced notations, let TBrahma be the time experienced
by Brahmaji and TJ1 the time experienced by a worldly jeeva.

TBrahma / TJ1 = (1 ÷ 3.15576*1012) ≈ 0.317x10-12

From Eq. (A), we can calculate rA given the time compression ratio by the inverse
relation

rA = √ (1- (TJ2 / TJ1)2)

rA,Brahma , or Relative Awareness of Brahma, is thus

√ (1- (TBrahma / TJ1)2) = √(1-(0.317x10-12)2 )

which is approximately equal to 0.99999999999999999999999995; that is, 25 nine’s

followed by 5 in the 26th decimal position. Relative Awareness of Brahmaji is thus
very close to 1 signifying Brahmaji’s virtual identity with the State of Perfection. In
Fig 6 we show the path of Brahmaji. The angle CAF {which is approximately

C
F
EXPERIENCER/ AWARENESS

I .
R Brahmaji
S Brahmaji’s path is very close to
F T N the vertical axis AF. No jeeva,
E it is assumed, can be in the
X very thin slice CAF of the
T causal field.

A jeeva can progress from AE

(i.e. O-E-T) up to AC (i.e.
Brahmalok) by own effort.
Transition from AC to AF is
instantaneous and by
Ishwara’s Grace only
B

J1
A E
EXPERIENCED: O-E-T / CHANGES
FIG 6: BRAHMAJI’S PATH

6
sin-1(0.317*10-12)} is actually much smaller than shown in the graph, with the line AC
lying practically on the vertical axis.

Is it possible for any Jeeva to advance spiritually beyond Brahmaji- i.e to be in

a path that is between AC and AF? We will assume that this is not possible, but will
admit that there can be “jeevan mukthas” who are fully realized and hence have
attained the ultimate path AF. But no jeeva can have its path strictly inside the
narrow slice between AC and AF. This is not inconsistent with the notion in Advaita
(or among mystic traditions in general) that a Jeeva makes the final transition from
jeevahood to Perfection “in a flash” only by Divine Grace. It is also said that the
penultimate abode for the jeeva is “Brahmalok” under the tutelage of Brahmaji
Himself. In Fig 6, the path followed by a Jeeva by stint of own efforts can take it up to
AC (Brahmaji , i.e.Brahmalok), but not any closer to AF. Transition from AC to AF
requires no further effort on the part of the Jeeva (nor possible by its further effort),
but by Ishwara’s grace alone9.

A magnified view of Brahmaji’s path AC is shown in Fig 7 below to facilitate

further discussion. BC is actually only 0.317*10-12 as long as AD, but is shown as a
much larger line segment for easier visualization.

F C
B N
EXPERIENCER/ AWARENESS

E
F X
I T
R
S Brahmaji
T

A J1 D
EXPERIENCED: O-E-T
FIG 7: BRAHMAJI’S NEAR PERFECT STATE

The difference 1- rA,Brahma = 0.5x10-25. Since rA,Brahma = AB/AF and AF=1, we see
that BF= AF-AB = 1-AB/AF = 0.5x10-25. This number is of a very small magnitude
and is a measure of the infinitely small degree by which Brahmaji, the creator,

9
“The man of realization crosses over by the illumination and Grace of God”. (VC v.477, Ref. 2 ).
Can a Jeeva move up to even Brahmalok by own will? Does this not contradict the view that free will
belongs to Ishwara alone? Sri Ramana has said that, while God’s will decides everything, a Jeeva’s
prerogative is only to decide whether to identify with the world or with the Self. Jeeva presumably
makes this decision every moment of its life. This suggests an alternate view of the jeeva as a
quantum entity which identifies with the world or the Self every moment with probabilities p and (1-p)
respectively. These probabilities can be expected to be related to θ, the spiritual detachment of the
jeeva at the moment.

7
deviates from the path of the Perfection, apparently for fulfilling the creator’s role.
There is some support for this observation in our scriptures.

The vedic declaration that the Purusha envelops the creation with just one pada
or quarter of Its Being is an indication that the overwhelming part of Purusha is still
with Brahman. According to Sw. Dheeranandaji, Gurudev Sw. Chinmayanandaji has
provided a very picturesque analogy to indicate the magnitude of distraction caused
by creation in the Absolute. Gurudev asks us to imagine a king riding his chariot at a
high speed, with all attention focused on his task ahead, namely to confront the
enemy at the battlefield. Resplendent in his royal gear, the king sports an angavastra
(a long scarf) around his neck which streams behind him as the chariot charges
forward. Tassels at the fringe of the angavastra are fluttering in the wind. The king is
aware of the fluttering tassels, but the fraction of attention bestowed on them is tiny.
Affairs pertaining to creation distract Brahmaji’s concentration on the Self to the
same infinitesimal degree, says Gurudev10.

What is the need for even this very brief “distraction”? Ishwara moves the world
from probable states to a definite state. This, it is suggested, is done by “collapsing”
each probability wave as Brahmaji’s path meets them. For example, referring to

C
N By the time Brahmaji reaches
EXPERIENCER/ AWARENESS

F E the next moment, His path -the

X
Brahmaji ray AC- would have crossed
T 3.157*1012 now-lines of J1 and
at least the first now-line of
G’ G1 every jeeva. In the passage to
future, no jeeva is ahead of the
Creator.

Probability wave GG’ collapses into a

definite state G* in O-E-T as
Brahmaji’s path AC intersects it at G1

J1
A E G*
EXPERIENCED O-E-T

FIG 8: ISHWARA’S WILL DECIDES THE CHOICE

Fig 8, the wave GG’ collapses to some definite state G* of the world at G when path
AC intersects the wave at the point G1. Brahmaji’s spiritual detachment is higher
than that of any jeeva. Hence, as explained in the case of J1 and J2 with the help of
Fig 4 (Part-I), Brahmaji “arrives” at the first, second, and all subsequent moments of
jeevas before they themselves do. In the passage to future no jeeva is ahead of the

10
The very small numbers such as BF (=0.5x10-25) is common in modern physics and is especially
associated with quantum mechanics. It is tempting to hypothesize that BF in Fig 7, which represents
the minute extent by which Brahmaji has to deviate from Perfection in order to carry on the business
of creation, may have something to do with the basic uncertainty in nature discovered by quantum
physicists.

8
Creator. All things and beings, when meeting their own next moment find the O-E-T
in a definite state rather than still in a “cloud of probabilities”11.

6. JEEVAS WITH NON-UNIFORM SPIRITUAL DETACHMENT

We have considered so far in our discussions only jeevas having a uniform (i.e.
steady) spiritual disposition. In this case jeevas are in what we may call as a
spiritually inertial field; i.e. a field where no forces are present to either increase or
decrease the spiritual detachment. This is similar to the situation in the material
world where bodies move in space relative to each other at constant velocity, free
from all forces of acceleration.

The general case of jeevas with non-uniform (i.e. varying) spiritual detachment
will be considered now. In this section we assume that cosmic time t is continuous in
order to simplify the discussions. The concepts and results of this section should
readily extend to the discrete case.

A record of the spiritual progress of jeevas can be shown by plotting the polar
coordinate points (t,θ); i.e. by plotting the spiritual detachment, θ, at various times.
We may refer to the graph of (t,θ) as the jeeva’s “progress curve” since it is a
graphical record of its spiritual evolution. In general, the jeeva’s spiritual progress
may be represented by a function θ(t). θ(t) itself may be referred to as the “progress
function” of the jeeva. For a jeeva with steady spiritual disposition, θ(t) is the same
for all t and hence the progress curve in polar coordinates is a straight line going
through the origin A at angle θ to the horizontal.

In real life, the spiritual orientation of a jeeva can vary considerably over the short
term and long term. Hence its progress curve will not be a straight line. The
variations occur due to a) the sadhanas (i.e. spiritual practices with the specific
purpose of changing spiritual orientation) undertaken by the jeeva and b) as a result
of the experiences the jeeva has of O-E-T. In this case the jeeva is not in an inertial
field, but in a dynamic field of accelerating or decelerating forces. It may be that all
jeevas begin their “samsar” (transmigratory journey) in lower forms of life such as
plants and animals, and progressively evolve over several birth-death cycles until
they take a human (or other spiritually equivalent) form. Having assumed human
form, a jeeva is generally expected to progress further until, at the end, it attains
Realization. This in essence is what our scriptures teach us. When plotted, the
chart for such a jeeva will be a curve. If the jeeva has periods of spiritual progress as
well as regress, the curve may zigzag.

In Fig 9 we illustrate the progress curve A-E-C-B of a jeeva J3 which starts its
journey bound 100% to O-E-T from t=0 through t=AE. It then makes modest
progress from time t=AE through t= AC, probably as it gains some wisdom (viveka)
from experiences over several human lives. Point C is a turning point for this jeeva,
possibly as a result of meeting at last a Guru to guide it in its sadhana. From t=AC

11
Having no recourse to Ishwara, physicists have great difficulty in explaining how probability waves
collapse and objects become observable and measurable. The prevalent dispute between
evolutionists and creationists is also rendered moot when Ishwara is recognized as the deciding factor
behind all so-called random phenomena including “random” mutations.

9
onwards, the jeeva makes steady progress as indicated by the steadily increasing
value of θ. Finally at t= AB, when θ = 90º, J3 attains realization.

☼ Point where

EXPERIENCER/ AWARENESS
J3’s progress
☼ “HIRANYAGARBHA” curve meets the
B
J2

(The Field of all potential vertical axis AB.

J2
experiences) J3 attains
Perfection here.
D’
D
J3

A E

FIG 9 – SPIRITUAL PROGRESS CURVE OF A JEEVA WITH ACCELERATING

ABSORPTION IN SELF AND POINT OF REALIZATION

The time experienced by J3 during its journey cannot be read off the horizontal
axis in Fig 9 as we could in the case of jeevas with uniform spiritual detachment.
The experienced time is computed in the general case using standard methods of
calculus, assuming that θ(t) has all the necessary mathematical properties. At any
given time t, θ(t) represents the instantaneous spiritual inclination. Over a very small
interval (t, t+δt) with δt≈0, θ(t) can be assumed to be uniform. We saw that in the
uniform case that experienced time is the projection of cosmic time on the horizontal
axis. Hence the time experienced by the jeeva over (t, t+δt), is δt cos(θ(t)). The total
time experienced, denoted by τ(a,b), over a time interval (a,b) is thus given by τ(b)-
τ(a) where
t
τ(t) = ∫0 cos(θ(t))dt

Since 0≤ θ(t) ≤ π/2 for all t, it follows that 0 ≤ cos(θ(t)) ≤ 1, and hence τ(a,b) ≤ (b-a).
τ / (b-a) is the time contraction experienced by the jeeva over the time interval (a,b).
When θ(t) = a constant, say, θ, τ(t) = t. cos(θ) which is the same as the projection on
the horizontal axis of the path in the causal field. This verifies the previous results for
jeevas with constant spiritual detachment. The linear relationship between τ and t in
this special case was the reason why we could show both experienced time and
cosmic time on the horizontal axis, in a polar coordinate system.

6.1 Path of jeeva in the causal field: The progress curve θ(t) of a jeeva is simply a
record of its spiritual detachment over time. It does not represent the jeeva’s path in
the causal field, in the usual sense of that term. At any instant t, θ(t) indicates the
direction in which the jeeva is moving in the causal field. The path of a jeeva can be

10
therefore defined as the curve G(t) whose tangent at time t makes an angle θ(t) with
respect to the horizontal axis12. From this definition we can show that

G(t) = ∫0t sin(θ(t)) dt

G(t) is a non-decreasing function of t, with the convention that G(0)=0. Note that
sin(θ(t)) is the relative awareness of the jeeva at instant t, and G(t) is its sum over
the interval (0,t). Since 0 ≤ θ(t) ≤ π/2 for all t, we have G(t) ≤ t for all t, as expected.
G(t)/t is a measure of the jeeva’s perfection or relative awareness averaged over the
interval (0,t). G(t) = t only if θ(t) = π/2 for all t; i.e. for the ever realized Perfect Being.

G(t) may also be expressed as a function of experienced time τ as

G(t) = ∫ tan(θ(t)) dτ(t)

Fig 10 is a plot of the points {G(t),τ(t)} in cartesian coordinates. The time-lines can
be shown in this plot also as concentric circles; however, the circles need not be
equally spaced as was the case for jeevas with uniform detachment. For example,
during periods of increasing detachment, the time-lines will become more and more
closely spaced as increasing time compression takes place.

☼ Point where
tangent to J2’s
“HIRANYAGARBHA” path becomes
(The Field of all potential vertical. J2
experiences) attains
Perfection here.
J2 endures no
more changes.
G(t)

B
☼
C

J2
J1
A E
τ(t) EXPERIENCED TIME; O-E-T
FIG 10 – PATH OF A JEEVA WITH ACCELERATING ABSORPTION IN SELF
AND ITS POINT OF REALIZATION

If θ(t)= π/2 at some t, the jeeva attains realization at that point. By convention,
we assume that the path of a jeeva ends upon Realization and it does not rebound to
the realm of change13. It is interesting to note that tan(θ(t)) becomes infinite at the
point of Realization. Thus we have the mathematical equivalent of saying that the
jeeva’s path has finally reached Infinity. The slope of G(t) becomes infinite with

12
As noted earlier, the importance of the parameter θ is as an indicator of a jeeva’s direction of
movement in the Cartesian field at a given time and not as an indicator of its location in polar
coordinates.
13
“yasmin gata na nivartanti bhuyah”- Having gone where, no one returns (Bhagavad Gita – Ch XV, v.
4). A realized jeeva may continue bodily existence until its physical death.

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respect to the horizontal axis τ; therefore path becomes vertical at that point and
crosses no more “next lines” suggesting that the jeeva entertains no further O-E-T
changes. This is in perfect agreement with Advaitic views on Realization.

For jeevas with a constant spiritual detachment of θ, G(t) = t.sinθ in terms of t or

G(t)= τ(t) tanθ in terms of τ. The constant of integration is zero, based on the
assumption that the path of all jeevas start at the origin; i.e. G(0)=0. Note that the
graph of G(t) against τ in cartesian coordinates is the same as the “progress curve”
θ(t) = θ in polar coordinates for the special case. This is what made the uniform case
much easier to present. Use of complex variables can also simplify the presentation
of the model; see Note 1 at the end of the paper.

6.2 Spiritual Significance of G(t) and τ(t): The vertical axis is associated with
infinite Knowledge, Goodness and virtue and thus verily with the “saguna Brahman”
or Ishwara. Hence G(t), which is the integral, or cumulative sum over the time period
(0,t), of the jeeva’s projection on this axis, must represent in some sense the
cumulative virtue of the jeeva. In Hinduism we do have the concept of “accumulated
merit” representing the sum effect of all good deeds done over all lifetimes by a
jeeva until the present moment. We therefore may view G(t) as the cumulative merit
of the jeeva at time t.

The function τ(t) is the total time experienced by the jeeva over all its lifetimes;
i.e. from time =0 to t. Qualitatively speaking, the experiences jeevas go through vary
a great deal and cannot be fully captured in measurements. But experienced time is
one way to reduce them to a common measure. As pointed out earlier, experienced
time is related to whether a jeeva “eats” the fruits of samsar, rather than merely
witnessing it. We do not distinguish here between the different flavors the fruits may
come in to different jeevas, i.e. whether the life experiences are pleasant or
unhappy. Whatever they be, if the jeeva has been totally bound to “eating” all the
time, τ(t) will be equal to t, the maximum it can be. We may say that this jeeva has
suffered the “maximum sentence” possible in bondage to O-E-T. If the jeeva has
shown some spiritual discrimination and some witnessing attitude regarding O-E-T,
then τ(t) would be correspondingly less.

The coordinate pair ((τ(t), G(t)) is thus a convenient summary of the jeeva’s
history from beginning of time till present time t: τ(t) is a statistic showing how
intelligently the jeeva has lived in the past, while G(t) shows what accumulated merit
it has now to meet future challenges of samsar. To use a parallel from sports, this is
similar to stating both a) how many tournaments a tennis professional has won over
his life time and b) the current “ranking” of the pro. The former shows how well the
pro has performed in the past and the latter gives some idea how well he is expected
to do in the upcoming tournament.

7. FORCES AFFECTING SPIRITUAL PROGRESS

As said before, the non-uniform case is more realistic and accounts for a
multitude of forces affecting the spiritual evolution of a jeeva. The factors that
contribute to a jeeva’s accelerated progress in the spiritual field and the four paths of
yoga leading to realization are elaborately discussed in Gita and Upanishads. The
four disciplines collectively known as sadhana chathushtayam (Viveka, vairagya,

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samadhi shatka sampathi, mumukshtvam) are essential to gain Knowledge of Self
(verse 19, Ref.2). In the physical realm, the acceleration of an object depends on its
mass and the magnitude of the accelerating forces acting on it. Lesser the mass and
stronger the force, higher will be the speed. Similarly, we may postulate that the
spiritual progress of a Jeeva depends on two factors: ego and will power
(corresponding to mass and acceleration respectively). Less the ego (mass) and
stronger the will power (accelerating force), quicker is the progress towards
Realization14. The sadhanas prescribed in our scriptures both reduce the ego and
strengthen the will power.

We have seen that the path of jeevas whose spiritual detachment is subject to
accelerating forces is not a straight line but is curved. The parallel in the General
Theory of Relativity is the “warping” of space-time in the presence of gravitational
forces, causing the trajectory of bodies in space to be also curved.

8. OPEN QUESTIONS

The model developed in this paper hopefully provides a glimpse of a field rich
with potential for further contributions. The ability to measure θ, spiritual detachment,
using perhaps psychometric methods, will be a great step forward. Another profitable
venue for investigation is the modeling of the spiritual progress (i.e. dθ(t)/dt ) as a
function of ego and will power. The will power required for spiritual progress may
itself become less as ego gets lighter, since the vasana pressures to contend with
are fewer. This author knows of no explicit scriptural declaration to support this
hypothesis, but we are told that the realized Master stays in samadhi “effortlessly”;
i.e. without any overt exercise of will power. If this hypothesis is correct, then the
trajectory of a jeeva entering serious spiritual sadhana is conceptually similar to that
of a spacecraft being launched into orbit by a rocket. As the rocket (B-M-I of the
jeeva) fires (practices intelligent living and sadhanas), the thrust (will power)
developed imparts increased velocity (spiritual detachment) to the launch vehicle
and spacecraft (jeeva). At the same time, firing of the engines depletes the fuel
(exhausts the vasanas) which reduces the mass (ego) to be propelled, thus making it
possible to attain even greater acceleration. This will result in a path much like the
one shown in Fig 10. Incidentally, the word Nirvana is sometimes translated as
“burnt out of fuel”15!

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“I shall tell you what there is in aspiration and what in prayer and why both of them are
beautiful…Some dislike prayer; if they entered deep into their heart they would find pride- worse than
that, vanity. And then there are those who have no aspiration, they try and they cannot aspire; it is
because they do not have the flame of will, it is because they do not have the flame of humility. Both
are needed. There must be a very great humility and very great will to change one’s Karma.” Mother,
Aurobindo Ashram (Page 55, Ref. 1).
15
On the other hand, there are also accounts from the life of Masters, such as Sri Ramakrishna
and J.Krishnamurthi, which indicate that the final days and hours preceding realization may be the
hardest. The life of Buddha and Jesus, with allusion to the severe tormenting temptations they were
subjected to, may also suggest that the “razor’s edge” gets sharper towards the end. There is
similarity here with the result from Relativity Theory showing that, as a body nears speed of light, its
mass increases to near infinite proportions making it harder for it to accelerate further. Lacking infinite
energy, a body with non-zero mass cannot therefore attain speed of light. In the spiritual realm,
however, a jeeva can and does attain Realization, but only by giving up the very last vestiges of ego
by the infinite Grace of Ishwara.

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 Another area requiring further investigation is in respect of the “spatial-
component of imperfection” that we postulated. The model as it currently exists does
not readily allow any statements to be made about this component. The basic
question here seems to be one of defining an appropriate measure of spiritual
distance between two jeevas. We may have to define the measure in such a way
that the distance from A to B is not necessarily the same as the distance from B to A.
An enlightened Guru, who identifies with all selves, is arguably spiritually closer to
his disciple, than the disciple is to his Guru. Thus, the mathematics of spirituality may
be very different from anything relating to the material world. We have also alluded
elsewhere to a third area of future work, namely exploring the quantum mechanical
significance of the results derived in relation to Brahmaji’s path and the possibility of
viewing the jeeva as a quantum entity.

Our scriptures speak of several lokas (worlds) above and below the “bhulok”
familiar to human beings. They range from Brahmalok at the highest to the
“Paataalalok” at the lowest, with the bhulok in the middle. The exact significance of
these lokas and how they may be represented within the paradigm of this paper is
not clear. All these worlds may be simply names for different “planes of
consciousness” within the causal field.

CONCLUSION

Following the model described in Part-I of this paper, an equation describing

the effect of spiritual detachment of a jeeva on the rate of worldly changes it
experiences is derived which is virtually identical to a famous result in Special
Relativity Theory. The model also incorporates in a simple way the role of Ishwara,
the creator, who, while working within the natural laws of Prakriti, determines (the
otherwise uncertain) evolution of the cosmos. It thus provides one answer to the
quantum physicist’s question about the emergence of an observable, measurable
world. Equation defining the path of jeevas as they progress towards Realization is
derived and is shown to be in conformity with traditional concepts in this regard.

The paper does not reveal anything really new or unknown to Advaita, nor is it
expected to do so. On the other hand the consistency seen throughout the paper of
model results with Advaitic views on spiritual detachment, Realization, etc is viewed
as a validation of the model. The significance of this paper lies in the demonstration
of the possibility of mathematical modeling in realms of spirituality and in the
revelation of similarities between spiritual truths of Advaita and the physical laws of
modern physics. The approach taken here may also prove to be of value in teaching
Advaita to students with a scientific bent of mind.

NOTE 1: COMPLEX VARIABLE REPRESENTATION

Representation in terms of complex variables lends greater elegance and simplicity to the
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model . Defining the complex variable ζ(t) = τ(t) + i.G(t), the twin integrals in Section 6.1 can be
recast as the single differential equation
iθ(t)
ζ’(t) = e where ζ’(t) is the time derivative of ζ(t)

16
The possibility of complex variable representation was raised during correspondence with Professor
V.Krishnamurthy.

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 iπ/2 iπ
At time of Realization, θ(t)=π/2 and ζ’(t)= e which (since e = -1) is the complex number
0+1.i. The real and imaginary parts of ζ’(t) are τ’(t) and G’(t). Hence we infer that at time of
realization, τ(t) has zero gradient; signifying that experienced time freezes for the realized jeeva. Also
the rate of increase of G(t) reaches 1, which is the same it is for a Perfect Being.

Two points may be worth noting here. One is the use of the well-known result

e iπ + 1 = 0

in the equation at the time of Realization. This result is considered by many as one of the most
beautiful and mystical in mathematics. It is interesting that it should show up in a mathematical model
of spirituality and that too as the value of an expression at the moment of attaining Realization! A
second point is the vague similarity the differential equation bears to a form in which a wave equation
is written in quantum mechanics. It is worth further examination to see what, if anything, the form of
equation may have to say regarding the earlier speculation viewing jeeva as a quantum entity.

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.

This paper was initially posted online in Sep 2005. The online version will be periodically
revised and is available at the website noted below. The contents of the paper, along with
previous work, are to be included in a book which the author hopes to publish. Those
wishing to use any material from the paper in their own work may do so with appropriate
acknowledgement of the source. 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

HARI OM!
REFERENCES

1. Aurobindo Ashram “Fate and Free Will” Nov 2004 issue of All India Magazine,
Pondicherry, India (Nov 2004)
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)

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