Today in Vedanta class, we discussed a verse from the Gita’s 15th chapter, which I believe captures a chief essense of Vedantic inquiry. The verse says that Atman enjoys the world through the senses (the senses of sound, sight, taste, touch and smell). It is not enough to stop with the literal translation of the verse. The underlying meaning is that the Atman governs the senses and what we observe and experience is actually observed and experienced by the Atman. By focussing our attention on what we observe (the object), we fail to see the reakity that is the observer (the subject).

What we observe depends on who we are. The ignorants focus on the object and the wise realize the wonder that is the subject.

The same message is in the Kenopanishad, which also carries the same message, that Atman governs the senses. Just having the senses does not make a Self. Wisdom is in realizing the power behind sight, smell, hearing, taste and touch.

One may feel that it is the mind that controls the senses. The mind is only a step up from the raw senses. As Sankara comments, the knowledge that is gained from the senses or the mind is based on observation of the nature of objects. We categorize and differentiate in our minds to distinguish between objects. Thus the mind can never know Brahman. Brahman does not possess any of these differentiating characteristics. This also explains why a guru can only point a disciple in the direction of truth and can never teach it. We lack the vocabulary to do so.

The focus that Vedanta puts on the observer (and the realization that the observer affects the objects he observes) is a crucial differentiator between Vedantic and Western philosophies. Additionally Vedanta explicity states that the truth cannot be documented or taught. It has to be realized by oneself. From memory, I recall that the message of the cave parable of Plato was related to this concept. I must revisit it one of these days.