Create Jīvas button:
Invokes Imagination Power (E) to localize unique thoughts as Jīvas—stone, plant, animal, devatā, and human—shown as glowing bubbles in the Ocean of Knowledge (P). Each Jīva is defined by I (identification), f₀ (dominant tendency), σf (mind flexibility), and κ (sensory coupling), which together describe its psychological and guṇic state.

Select a Jīva for Moksha:
Only a Human Jīva can be selected for Moksha. Selecting any other Jīva produces no effect. Selection indicates readiness for inquiry and transformation.

Mokṣha Button:
Resolves false identification (I → 0). The selected Human Jīva dissolves, leaving a dotted marker indicating Jīvan‑Mukti—the body remains, but there is no attachment to the body. The Jīva does not reappear, signifying no rebirth.

Videha Mukti Button:
Represents the final dissolution of all residual identification, where no association with body or form remains. There is no localization, no return, and no manifestation again. Only a Jīvan‑Mukta is eligible for Videha Mukti; no other Jīva can be selected.

Avatāra  Button:
Manifests action without ignorance—no egoic identification and controlled sensory coupling (κ). Demonstrates engagement in the world without bondage.

Reset Button:
Clears all Jīvas, Moksha markers, Videha Mukti state, Avatāras, and disturbances in one step. The Ocean of Knowledge returns to complete stillness, showing Paramātma remains unaffected.

Designed to answer fundamental questions:

• • How is a Jiva born?

  • Who is born, and who takes rebirth?

  • Who attains Moksha?

  •  Why Rebirth Ceases After Moksha?

Understanding Paramatma:

• P  represents (Sat-Chit-Ananda) (Most Subtle of the Subtle).

• P  = C    (paramarthika), E is dependent on Consciousness for manifestation (vyavaharika) :

  • C: Chit - Self‑revealing Awareness (svayam‑prakasa), which is Paramatma’s very svarupa

  • E: Maya‑sakti — projection / imagination power, jada and anirvachaniya, dependent on Consciousness for manifestation

  • Paramatma is called “sarvajna” not because it knows everything as an individual, but because it is the one awareness in which all knowing, not-knowing, and experience (in all minds, all worlds) appear and are illuminated.

    • Paramatma is the stage and light—never acting, never changing, never affected.

    • The drama (world, mind, experience) happens in E and Manassu-M, but only in the presence of Paramatma.

    • “Sarvajna” means: all-knowing as the witness, not as the actor.

Vedāntic Clarification: C (Consciousness) is Brahman's essential nature (svarupa). E (Projection/Imagination Power) is not a second substance but Brahman's own inexplicable power (anirvachaniya sakti) — inseparable from C, yet not identical to C. The equation P = C + E is a vyavaharika (empirical-level) teaching device. At the pāramārthika (absolute) level, P simply IS Consciousness — one without a second. 

Chandogya Upanisad 6.2.1:  Declares: "Sadeva somya idam agra asīt, ekam eva advitīyam" — Existence alone was in the beginning, one only, without a second

Process of Appearance:

• Maya and Projection:

  • Sattva, Rajas, Tamo gunas are the three operating principles of Maya, Nama–rupa is the manifested result of guna-operation.

  • Nama–rupa appears because Maya is beginningless (anadi), and projection is its very nature, not a triggered event in paramatma

  • Hence Maya continuously projects the Nama–rapas which can be in manifested (Vyakta) or Unmanifested (Avyakta) State.

Unmanifested (Avyakta):

• • Means Nama–rupa is not expressed, Nama–rupa that are not illuminated by Consciousness.

  • Nama–rupa is not expressed, not destroyed

  • Guṇas are in equilibrium state 

    • No objects are available for experience

    • No world is perceived, Mind may be resolved

Manifest(Vyakta) : 

• • Means Nama–rupa is expressed, Nama–rupa becomes available for experience only when Consciousness illumines it.

  • Guṇas are active and differentiated (unequal state)

    • Mind and world are available for experience

    • Objects, bodies, thoughts appear

    • Jīva experiences “I am this”

Sequence of Projection : 

1. Avyaktam:  Samishti Vasanas (Guna's In Equillibrium)

2. Mahat: Samishti Manassu (Mind)

3. Ahankaram: Identification with body, mind, buddhi thinking I am Unique

4. Tanmatras: Shabdha, Sparsa , Rrupa, Rasa,  Ghandham 

5. Pancha bhutas: Akasa,  Vayu,  Agni,  Jalam,  Bhumi

6. Vyakta Prapancham: All Brahmandas (Gunas Unequal)

7. nama- rupas: All living organisms (Chara/Achara Jivas)

Thought, Mind, and Jīva:

• •  Maya projects nama–rupa through the three guṇas: Sattva, Rajas, Tamas. 

  • These guṇas structure the mind and world‑appearance

  • Combinations of guṇas give rise to distinct informational patterns in the mind

  • Each distinct informational pattern = one unique thought‑configuration

  • When a unique thought‑configuration is associated with ahankara (misidentification as an object), a Jiva appears. “Tad aiksata bahu syam prajayeya” — Chandogya Upanisad 6.2.3

Srushti: Means the manifest appearance (vyakta) of nāma–rūpa through Maya, without any change in Paramatma.

Pralayam: Means the withdrawal of manifest nama–rupa into an unmanifest (potential) condition within Maya.

Nature of Ego and Jīva:

• Ego arises when the mind mistakenly claims ownership of awareness

• Jīva = unique thought‑configuration + ahankara (false ‘I am this object’ notion). 

• Jiva is nothing but the "reflected Consciousness illuminated" mind

• Each unique thought is absolutely distinct; no two are ever identical.

• Once a unique thought‑configuration with ego appears:

• It persists across experiences

• It manifests as different bodies and worlds according to guṇa‑dominance

• This persistence is called samsara

• The classification (deva, human, animal, plant, inert) reflects gunic dominance, not ontological difference.

Meaning of Moksha:

• Moksha does not create a new experience.

• Moksha occurs when:

• The false identification with the thought‑configuration drops

• The ego dissolves

• The mind recognizes that Awareness was never limited

• Nothing new is gained; ignorance alone is removed.

With this understanding,  lets answer the above four questions:

How Jīva Is Born and Persists?

• Paramatma (Sat–Chit–Ananda) is never born. Consciousness (Chit) is changeless, self‑revealing, and non‑acting. There is no division, disturbance, or modification of Brahman at any time.

• Maya is jaḍa (not self‑aware), yet powerful (sakti‑yukta). Māyā does not act intelligently and does not disturb Paramātma.

How Jiva Is Born and Persists continued ...?

• Maya projects nama–rupa (name and form) according to inherent order (rta / niyati). where "rta" is birth, death, gravity, karma. Ṛta manifests as Niyati (the principle of inevitability and cosmic necessity).

• Nama–rupa gives rise to antahkaraṇa (mind, intellect, ego).

• Thoughts arise only in the mind, not in Paramātma.

• Consciousness merely illumines the mind and its thoughts.

• Jiva = a unique thought‑configuration in the mind + ahankara (the false notion ‘I am this object/body/mind’)

• Maya projects nama–rupa through the three gunas:

  • Sattva (clarity),  Rajas (activity), Tamas (inertia)

• Different proportions of guṇas produce different mind‑structures.

• Each distinct mind‑structure supports one unique thought‑configuration.

• Once a unique thought‑configuration with ego arises:It persists due to vāsanā and samskara.

• It appears as different bodies and worlds according to guna‑dominance.

• This continuity of misidentification is called samsara.

• The persistence is psychological and cognitive (the mental processes of knowing)

• Based on the dominance and combination of the three guṇas, these Jivas appear as different categories of objects:

  • Sattva-dominated, followed by Rajas → Devatas

  • Only Tamas → Stones

  • Tamas-dominated, followed by Rajas → Trees and plants

  • Rajas-dominated, followed by Tamas → Animals

  • Mixed Sattva–Rajas–Tamas → Humans

Summary: When Maya‑sakti (the jaḍa, projective power) operates in the presence of Paramātma (Sat–Chit–Ānanda), it projects nāma–rūpa (name and form) through the three guṇas—Sattva, Rajas, and Tamas. These guṇas structure the mind (antahkarana), giving rise to distinct thought‑configurations. When a particular thought‑configuration is associated with ahankara (the false identification “I am this object/body/mind”), an individual Jiva appears. Paramatma itself is never modified; it merely illumines these appearances.

Upanishadic support: "Tad aikṣata bahu syām" — It willed to become many. The "many" requires unique differentiation. (Chandogya 6.2.3)

Who Experiences Birth and Rebirth?

• The one who experiences birth and rebirth is the Jiva, understood as a unique thought‑configuration in the mind associated with ahankara (the false identification “I am this body/mind/object”).

• This does not mean a real entity separate from Brahman. Rather, it is a cognitive appearance arising in the Māyā‑generated mind when Awareness is falsely claimed as “mine.”

• After appearing, the Jīva persists as a stream of misidentification, manifesting as different bodies and worlds according to its vasana and samskara (conditioning).
  These manifestations depend on the specific desire‑structures and tendencies carried by the mind, not on any change in Paramātma.

• This continued appearance of the same misidentification in different forms is called rebirth (samsara), and it continues only as long as ignorance persists—until Moksha.

Summary:  The Jiva—defined as a unique thought‑configuration together with ahankara—is neither pure Brahman (which is changeless) nor Maya alone (which is insentient), but the specific locus where Awareness is falsely localized in a particular mind. Birth and rebirth belong exclusively to this misidentified individuality, not to Paramātma.

Upanishadic support: "Yathakamī bhavati tat kratur bhavati, yat kratur bhavati tat karma kurute” — Brihadaranyaka Upanisad 4.4.5

Who Attains Moksha?

• Moksha is attained by a Jiva manifesting in a human form, where the capacity for viveka (discrimination between the real and the unreal) is available.

• Through engagement with the object‑world—experienced as asat (impermanent), jada (inert), and duhkha (unsatisfactory)—the human Jīva begins to question its assumed identity. These experiential qualities stand in contrast to the nature of Paramatma, which is Sat–Chit–Ananda.

• This contrast does not teach Brahman by itself; rather, it prepares the mind for inquiry. Guided by discrimination, the Jīva undertakes self‑inquiry, recognizing that its individuality is a product of misidentification in the mind.

• This inquiry proceeds through the traditional Vedāntic discipline of Sravaṇa (listening to the teaching),  Manana (reflective reasoning), and  Nididhyasana (assimilation),  under the guidance of a realized Guru.

• Moksha occurs when the false identification with the unique thought‑configuration and ego collapses, and it is recognized that Awareness was never limited or divided.

Summary: The specific Jiva—understood as a unique thought‑configuration associated with ego—attains Moksha in the human form through viveka and the Śravaṇa–Manana–Nididhyāsana process, by recognizing that its apparent individuality was never real, but only Brahman appearing through a particular mind.

Upanishadic support: "Tat Tvam Asi” — Chandogya Upanisad 6.8.7

Why Rebirth Ceases After Moksha?

• Moksha is attained by a Jiva manifesting in a human form, where the capacity for viveka (discrimination between the real and the unreal) is available.

• Moksha occurs when the ego fully resolves the false belief that the self is an object separate from Paramātma.

• When this unique thought of objecthood—the identification “I am this body/mind/object”—is dissolved, it can no longer be appropriated or sustained by ahaṅkāra. Since the misidentification that constituted the Jīva is removed, there is no remaining basis for birth or rebirth.

• This point can be firmly established as follows: rebirth in Advaita requires the conjunction of a specific thought‑configuration, ego‑appropriation, and unresolved vāsanā. At Moksha, ignorance (avidyā) is destroyed by knowledge. With the destruction of ignorance, ego‑appropriation does not recur. 

• Without ego‑appropriation, the same unique thought‑configuration has no locus in which it can arise again as “I”. Although Maya continues to project nama–rupa in general, the specific individuality that depended on misidentification is permanently resolved.

• Because that specific unique thought‑configuration with ego does not re‑arise, rebirth becomes impossible for that Jīva. Therefore, after Moksha, there is no rebirth.

Summary: Because the specific unique thought that constituted that Jīva is permanently dissolved—like a specific pattern drawn on water that vanishes and can never be exactly replicated—there is no remaining ego‑center through which rebirth can occur. Māyā continues its general projection, but the particular misidentified individuality does not return.

Upanishadic support: "“Yatha nadyaḥ syandamanaḥ samudre astaṃ gacchanti namarupe vihaya” — Mundaka Upanisad 3.2.8

Just as rivers lose their specific name and form upon merging into the ocean, so the knower, freed from individual nama–rupa, attains the Supreme. That specific individuality does not reappear.

1. Adjust Parameters

• P (total): Sets the overall scale of the system (usually kept at 1).

• α₀ (initial E/P): Controls the initial projection activation. Higher α means more of P is projected as E (more “world”).

• κ (coupling): Controls how much projection is coupled to external experience. Low κ = internal (dream), high κ = external (wake).

• b (Buddhi target α): Sets the target projection for Buddhi (discriminative intelligence).

• β (ego rigidity): Controls how strongly the system resists change (higher β = more rigid ego).

• α (habit center):* Sets the center of habitual projection.

• η (Ω exponent): Controls how sharply the coherence gate Ω(C) responds to changes in C.

• γ (intensity): Sets how strongly E affects the intensity of experience.

• noise σ: Adds randomness to the simulation (higher noise = more fluctuation).

• T (simulation time): Sets the duration of the simulation.

2. Set Projection Texture

• N (number of modes): Sets how many frequency modes are active in the projection.

• f₀ (center mode): Sets the center of the Gaussian mode distribution.

• σf (spread): Controls how wide the mode distribution is (narrow = few modes, wide = many modes).

3. Run the Simulation

• Click Run to update the visuals based on your parameter choices.

4. Explore Visual Outputs

• Pie Chart: Shows the split between C (Consciousness), E (Projection Power), and M (Mind).

• Time-Series Plot: Tracks C(t), E(t), M(t), Ω(C), and I(t) over time.

• Mode Histogram: Shows the distribution of mode weights (vṛtti structure) and complexity.

5. Interpret the Results

• C: Pure Consciousness (never summed, always present).

• E: Projection Power (controlled by α).

• M: Mind (sum of vṛttis, generated from E, mode weights, Ω(C), and κ).

• Ω(C): Coherence gate, shows how awareness orders projection.

• I(t): Intensity of experience, derived from E.

6. Experiment with States

• Turiya: Low α, any κ (minimal projection, pure awareness).

• Sleep: Low α, low κ (minimal projection, internal).

• Dream: High α, low κ (active projection, internal).

• Wake: High α, high κ (active projection, external).

7. Observe How M Evolves

• M is generated dynamically as the sum of mode weights × projection × coherence × coupling.

• Changing α, κ, mode texture, or coherence will change M and the experience field.