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The Bloomsbury Research Handbook of Vedānta (2020)

The Bloomsbury Research Handbook of Vedānta is a groundbreaking volume of sixteen newly commissioned chapters written by leading international scholars of Vedānta. The volume highlights the diversity of philosophical traditions within Vedānta, exploring their contemporary relevance and charting out new directions for research. Contributors include Neil Dalal, Marcus Schmücker, Michael Williams, Ravi M. Gupta, Jeffery D. Long, Stephen Phillips, Andrew J. Nicholson, Ankur Barua, Klara Hedling, Francis X. Clooney, Daniel Raveh, Anand Vaidya, Ethan Mills, Arindam Chakrabarti, and Ayon Maharaj. The hardcover edition of the book will be available on 25 June 2020. Endorsements: “"Showcasing material from a commendably wide range of Vedāntin traditions and time periods, this Research Handbook provides tantalising tasters of intra-Vedāntin debates, ways of approaching texts, and modes of engaging Vedānta in cross-cultural conversations. With orienting introductions and bibliographies opening up the work of other important scholars in the field, this collection should provoke further specialist investigations and prove a rich source for those who are not specialists in Vedānta but would like to engage with these Indian examples of Asian Philosophy.”” – Jacqueline Suthren Hirst, Honorary Research Fellow in South Asian Studies, University of Manchester, UK “The Bloomsbury Research Handbook of Vedānta brings the work of scholars shaping the field of Indian philosophy into a volume that presses forward into the future of Vedānta scholarship. The book refutes misconceptions, and corrects for the historical imbalance in the coverage of this diverse set of traditions, by covering the philosophy of Viśiṣṭādvaita, Dvaitādvaita, Bhedābheda, and Advaita too, ranging from the earliest authoritative texts of the traditions to the most influential modern and contemporary thinkers. Ayon Maharaj's precise overview of Vedānta in the introduction makes the book accessible to the eager, beginning student of Indian philosophy, even as the articles push the reader into unexplored material, original theses, and innovative cross-cultural work. The book deserves a place among even small collections of contemporary research on Indian philosophy.” – Christopher Framarin, Professor of Philosophy, University of Calgary, Canada

Related Papers

International Journal of Hindu Studies

Swami Medhananda

This is my introduction to the "Special Issue on Vedāntic Theodicies," published in the International Journal of Hindu Studies (Springer). Contributions to the special issue: Michael Williams, “Theodicy in a Deterministic Universe: God and the Problem of Suffering in Vyāsatīrtha’s Tātparyacandrikā” Swami Medhananda, “‘A Great Adventure of the Soul’: Sri Aurobindo’s Vedāntic Theodicy of Spiritual Evolution” Ankur Barua, “The Mystery of God and the Claim of Reason: Comparative Patterns in Hindu-Christian Theodicy”

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This book is a serious attempt to address issues of extreme importance to those of us who have committed ourselves to Vedanta, or what Professor Long calls Hinduism (following, for the sake of recognition, popular usage). As the subtitle suggests, the focus of the book is how to address Hindu nationalism, an important fact of contemporary Indian life now impacting the West as increasing numbers of Indian Hindus come to live and work here permanently.

Philosophy in Review

monica prabhakar

Dr. Desh Raj Sirswal

Luciano Beolchi

Celina Bebenek

Hinduism can constitute of a genuine enigma for the western reader, attracting and perplexing them due to its immensity which is only increased by the elusive mythology and variety of gods presented on the pages of their sacred texts, Vedanta. Vedanta literally means Veda’s end and consists of sacred texts written in Sanskrit containing the entire philosophy and knowledge about rituals in Hinduism. It is considered to be the most important out of the six (āstika) sacred teachings of Hindu metaphysics which also include Samkhya, Yoga, Nyaya Vaisheshika and Mimamsa. The contemporary western scholarship has long desired to produce proper definitions which might be of some help to clarify this obscurity and increase their knowledge. At the same time, the multiplicity of such definitions show that the western tradition of thought experiences an enormous difficulty when trying to talk about Vedanta.

Aleksandar Uskokov

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Sustainable Development in India: A Case Study of Vedanta

• First Online: 24 September 2019

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• Renu Jatana 3 &
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From the time of barter system to the modern era of plastic money, the mankind has travelled an impressively long journey. Undeniably, “ profitability ” has been the major source behind all the efforts being made by the business in particular and society in general. This profit motive has not only benefited in the form of growth and development of present and future generation but has also supported the growth of cut throat competition and business rivalries which has threaten the peaceful co-existence of business and society. Hence, business houses have realized that they would have to raise over and above the profitability and take care of all those associated with their survival in the society directly or indirectly. This realization resulted in the evolution of the concept of Sustainable Development. This research paper moves around developing an understanding about the Sustainability, exploring into its concept and finding out its scope taking the case study of the Vedanta which has demonstrated the sense of responsibility towards the upliftment of common masses and protection of the environment and sustainable development of the nation for today as well as tomorrow.

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Jatana, R., Barodawala, M. (2020). Sustainable Development in India: A Case Study of Vedanta. In: Çalıyurt, K. (eds) New Approaches to CSR, Sustainability and Accountability, Volume I. Accounting, Finance, Sustainability, Governance & Fraud: Theory and Application. Springer, Singapore. https://doi.org/10.1007/978-981-32-9588-9_2

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• Indian J Psychiatry
• v.55(Suppl 2); 2013 Jan

Mind and consciousness in yoga – Vedanta: A comparative analysis with western psychological concepts

H. r. aravinda prabhu.

Department of Psychiatry, Command Hospital Air Force, P.O. Agram, Bangalore, India

1 Department of Psychiatry, Armed Forces Medical College, Pune, Maharashtra, India

Study of mind and consciousness through established scientific methods is often difficult due to the observed-observer dichotomy. Cartesian approach of dualism considering the mind and matter as two diverse and unconnected entities has been questioned by oriental schools of Yoga and Vedanta as well as the recent quantum theories of modern physics. Freudian and Neo-freudian schools based on the Cartesian model have been criticized by the humanistic schools which come much closer to the vedantic approach of unitariness. A comparative analysis of the two approaches is discussed.

INTRODUCTION

Though the word ‘Mind’ is very often used in scientific literature, the exact definition has never been easy. It involves describing something that is subjectively experienced in the first person and explaining it in an objective form in the third person. Mind has not been clearly defined in psychology. The definitions given often are more descriptions of its functioning aspects and do not describe what it actually means. Mind is often considered as the software and the brain its hardware. Is it matter, energy or a field or an emotional state? In most of the scientific literature, particularly conventional psychology, mind is considered an epiphenomenon on the body (particularly the brain)-a mass of matter. Brain is considered the seat of mind. The neurobiological approach tries to explain the mind as a byproduct of physicochemical processes involving the billions of neurons in the human brain and its various components are the thought process, emotions, intelligence and awareness.[ 1 ]

The American Heritage Dictionary of the English Language defines mind as follows: “The collective conscious and unconscious processes in a sentient organism that direct and influence mental and physical behavior.” This definition attributes mind to sentient organisms and identifies it with processes that control behavior. The word ‘Consciousness’ refers to one's awareness of his unique thoughts, memories, feelings, sensations and environment.

Consciousness and mind are often considered synonymous. The neurobiological approach of elucidating the consciousness suffers from certain flaws in that it only defines and quantifies the consciousness by way of certain parameters like levels of awareness and discusses consciousness in terms of its mechanisms like a cerebral state characterized by electrochemical flow in the certain group of nerve cells like reticular activating system (RAS). It fails to explain the experiential aspect or the subjective state of being oneself or the ‘I’ experience which everyone experiences in day to day life.

Despite the voluminous information already available and being added every day, the question, whether we are nearing identification of neural mechanism underlying consciousness, leave alone mind remains unanswered.[ 2 ]

The studies of ‘Mind’ as well as ‘Consciousness’ through established scientific methods of research are often difficult due to the observed (object) and the observer (subject) dichotomy. The difficulty of objectivizing an entity which is purely in the experiential domain is immediately apparent. The root of the problem is that most of such interpretations are based on the dualistic and the reductionist approach of Rene Descartes, who considered mind and matter as two different entities. The Newtonian determinism taught that the physical world is governed by iron laws and everything in the physical world is predictable and thus ultimately controllable. His strict distinction between observer/observed left us in a dualistic world where there is no place for human struggle for higher evolution.[ 3 ] This mechanistic approach is what is being seriously questioned by the Quantum theories of modern physics. ‘We are mind machines or gene machines, our bodies are a collection of parts, our behavior is conditioned and predictable, our souls – an illusion of archaic religious language, our thinking the mere activities of the cells in the brain…… How can we find the meaning of our human experience in this picture?’ laments Dana Zohar.[ 4 ] The body and mind have always been considered to be two different manifestations of the same grosser and less gross aspects of the same reality a position taken over centuries by the thinkers of the Orient.

Unlike in other disciplines of medicine mostly when infirmity affects a body part whether internal or external there are normative values defining the structure or functioning derived after objective research. Psychology and psychiatry as scientific disciplines often have to grapple with the difficult dilemma of defining as to what is normal. They tend to base their inference on some general terms on a scale which may not entirely be acceptable to all and may not stand the scientific scrutiny as one encounters regularly an observed-observer bias. This dichotomy puts limitations because the observer has to use the same faculty of ‘Mind’ to analyze the data related to deviations of another ‘Mind’ that is being observed. The objectifying of the subjective experiences of another person can be erroneous when interpreted.

Sigmund Freud, a neurologist to begin with, explained the human mind as a multilayered entity consisting of id, ego and superego. Many of his theories on aggression, Oedipus and Electra complexes were influenced by 19 th century Victorian culture and mindset with poor transcultural applicability. Freudian, Neo-Freudian approaches held their sway over European psychology for years. Pre-occupation with drive reduction remained the theme of these schools. Carl Jung though widened the scope of human existence by bringing in the concept of collective unconscious ended up giving his own idiosyncratic explanations about various aphorisms of the Upanishads. For a native of Europe, it was not only difficult to understand what was mentioned in Sanskrit in the cryptic aphorisms of the Upanishads. This is amply clear from the amusing explanations that Jung gives about the interpretations of the nature of the ‘Brahman’ or the ‘Superconscious,’ which he explains as libidinal energy. A clear description of what constitutes ‘Libido’ itself is not available.

Behaviorists like Walson and Skinner completely shifted the emphasis in the opposite direction almost denying the existence of a conscious will. They described every behavior based on S-R (Stimulus- Response) theory. The Sociocentric theories gave lot of importance to social determinants of human behavior again discounting the ‘free will’ in human behavior.

Cognitive schools which came in later primarily emphasized on mental processes like memory, perception, imagery and thinking, which were also influenced by factors like culture, education, state of health of the individual. But, they too failed to explain the nature of ‘cognizer’ behind the process of cognition, the ‘man behind the machine’.

It is the ‘Humanist Existential theories’ ‘ or ‘Third force psychologies’ revolutionized western thinking in the recent years and accepted the concept of free will and its importance as a motivator of change. They gave importance to abstract concepts like empathy, love, altruism, truth and beauty. The theories of Carl Rogers, Gordon Allport, Abraham Maslow, Eric Fromm and Roberto Assagioli, particularly the last were closer to the theories of the oriental philosophies. Roger's ‘empathy’ Maslow's ‘self actualization’ Fromm's ‘ultimate union’ and Assagioli's ‘transcending the self to achieve higher self’ are much closer to even though not identical to what Oriental philosophies consider as ‘liberation’ or ‘moksha’ or ‘nirvana’.

The vedantic truths enunciated in the Vedas (particularly the last portions of the Vedas referred to as Upanishads) from India possibly authored by several known and unknown thinkers referred to as ‘Rishis’ in cryptic aphorisms have described some universal truths, which have been followed and practiced in the orient for centuries. The treatises of oriental thinkers of the past like Patanjali and Vyasa are the examples of these. Emphasis in these was equally on the subjectivity component of free will and transcendental nature of the ultimate goal of self realization. Upanishads, brahmasutras, bhagawadgita and Patanjali's yoga sutras are the well known documents dealing with these issues in the Indian subcontinent over centuries.

Sage Pathanjali an ancient seer had enunciated as early as 400 B.C. the practical steps of such introspection in his 196 aphorisms in the form of ‘Patanjali Yoga sutras’. Treatises have been written elaborately explaining what has been in these cryptic statements of Patanjali. Patanjali maintains that the goal of existence is liberation from this ephemeral world of existence and exiting from the cycle of birth and death and attaining the central core of existence, which is a transcendental state of ‘Purusha’. This is stated as a transego state going beyond the phenomenal world of ‘ego’ which is at the periphery of awareness.[ 5 ]

The Upanishads, Bhagavad Gita and Brahmasutras which have been considered together as three important documents (Known popularly as ‘Prastanathraya’) have remained the three most important collections of such profound knowledge. Because of their complexity and stress on ritualism, the ordinary masses could not practice them and they remained with mostly the elite and the mighty in the society. Their revival was started by Acharya Shankara in the 8 th Century A.D. and in later years by Acharya Ramanuja, Acharya Madhwa and various others.

The modern day philosopher-yogis and thinkers like Mahrshi Dayananda, Ramakrishna Paramahamsa, Swami Vivekananda, Maharshi Aurobindo and Paramahamsa Yogananda or Swami Ramathirtha have revived the interest of the masses in to this area.

Buddhism and Jainism branched out due to dissatisfaction of the masses with the orthodoxy and complexity of the rituals prescribed by the Vedas. Many of the treatises of Buddhism and Jainism too emphasized on the subjective and transcendental nature of mind and consciousness.

Vedantic schools, which were primarily the products of intuitive understanding of the seers (rishis of yore) were in the non-perceptual paradigm and hence were not easily available for the measurements and scientific validation that are insisted by the present day science. Science as it is known today is primarily based on the perceptual paradigm. Oriental psychologies do not subscribe to the body-mind dichotomy. Instead, these philosophies considered mind and body as the gross and grosser aspect of the underlying unitary reality which is described in vedantic texts as ‘soul’ or ‘atman’ or ‘brahman’. Here consciousness is explained in the singular and as the only reality but appearing in its manifestations as plural due to ignorance (Avidya) or false identification as self (Asmitha). According to them the one appearing as many is a perceptual error (‘ekam sat vipra bahudha vadanti’). The Vedantha philosophy has considered mind as the subtle form of matter where in the body and its components are considered the grossest forms. Consciousness, on the other hand, is considered finer than ‘mind matter’ and is considered all pervasive, omnipresent and omniscient. The ancient seers (the rishis) claimed that such truths are revealed only by intuitive research by diving deep in to the self in the process of absorption (Samadhi).

Swami Vivekananda explained the mind-body relationship from his own transcendental experience ‘The body is just the external crust of the mind. They are not two different things; they are just as the oyster and its shell, they are but two aspects of one thing; the internal substance of the oyster takes up matter from outside, and manufactures the shell. In the same way, the internal fine forces which are called mind take up gross matter from outside, and from that manufacture this external shell, the body-We shall find how intimately the mind is connected with the body. When the mind is disturbed, the body also becomes disturbed. Just as a physicist, when he pushes his knowledge to its limits, finds it melting away into metaphysics, so a metaphysicist will find that what he calls mind and matter are but apparent distinctions, the reality being one.”[ 6 ]

Oriental philosophies of mind, matter and spirituality often have been ridiculed as being esoteric, unscientific and not verifiable by the rigorous standards of present day science. Logically speaking it is incorrect to put any limits to science of what is possible in the future discoveries. Two hundred years ago if it was stated that it is possible to fly in the sky freely like birds it would have invited ridicule. Wright brothers proved it wrong and today we see aeroplanes weighing hundreds of tons flying at greater than the speed of sound. Charles Eugene Guyes a Swiss physicist who maintained that it is the scale of observation, which creates the phenomena. Thus, it will be completely incorrect to say that bacteria did not exist before the microscope was made or the stars did not exist before the first telescope was made. The range and capacity of some of our special senses are much less than those of some animals. Human retina has difficulty in seeing lights on either side of 400-700 nm wave length and similarly human ear has inability to hear sounds outside the range of 20 to 20,000 Hz. It is well known that many species have much higher capacity to perceive the stimuli, which a human being cannot ordinarily perceive. With instrumentation and sophisticated techniques, it has been possible to deduce the existence of such objects which we never knew existed. On the same analogy, it will be unscientific to put limits to science of self a science which takes an intuitive approach in its ventures and discoveries. In studies of mind and consciousness, the difficulty of using conventional scientific indices of deduction based on the principle of observability, repeatability and demonstrability of a phenomenon is immediately apparent as the subject of observation and study is the one that is being used as a measure too.

The mind-body dichotomy that has been mentioned earlier is at the root of the problem here. Einstein's theory of inter-convertibility of energy and matter was a land mark in physics. Modern physics-particularly the quantum theories are looking at the particle as a bundle of energy and as a unitary entity.[ 7 ] The finding that subatomic particles seem to have their own ‘mind’ and do not seem to be predictable in their behavior or follow any known rules as posited by quantum theories of modern physics finally may show that body and mind dichotomy, a relic of Cartesian view too may fall flat in the future.

Seers of the East proclaimed in the Upanishads (the essence of Vedas) the Unitary approach of Non-duality (Adwaitha) and considered the outer world as an extension of ‘self’. They argue that the only thing that exists is ‘Consciousness’ (called by various names as ‘Brahman’ ‘Purusha’ etc.) The world as we see is just a projection of the unitary consciousness. The individualized consciousness is explained as a perceptual error due to ignorance (Avidya) which begets a feeling of ‘I’ ness (Asmitha). The individualized consciousness then because of attachment to objects by way of love, desire, attachment or liking (Raaga) and hatred dislike or aversion (Dwesha) gets entangled in the web of the world there by forgetting the true nature of self as universal consciousness. The individualized consciousness thus also is fearful of losing its existence and that ‘desire to cling to life’ and that fear is described as ‘Abhinivesha’.[ 8 ]

The liberation (Moksha) is thus explained as the final goal of every being and the aim of existence and that can happen by getting rid of this ignorance (Avidya) that ‘I’ am different than the universal consciousness (Asmita) which is a perceptual error generated by attachment to the world by Raga and Dwesha, which also results in fear of losing individual existence (Abhinivesha). According to yoga philosophy birth and death are mere vantage points in the existence and till liberated from the cycle and move centripetally to the Brahman the cycle of birth followed by death and then again birth are inevitable. Clearly, death or disappearance of form is not considered the end of existence.[ 9 ]

Yogic texts and Vedanta explain of four planes of consciousness. It is in the state of being ‘Awake’ (Jagritawasta or Vaisvanara) that we remain consciously aware of our surroundings. In Dream state (Swapna awasta or Taijasa) except for the movement everything that a person who awake experiences can be experienced. A person in dream, however, is not aware of the fact that he is dreaming and thus remains completely unaware of the fact that as a person (individual self) he was once in a state of ‘being awake’. Similarly in deep sleep (Sushuptiawasta or Pragna) the individual who is experiencing it simply is not aware of the other two states of ‘being awake’ or “being in dream”. Thus, there is a ‘stateboundness’ for the individual who is experiencing these states. Who is this ‘individual self’ who remains but constant though is experiencing different states in different time lines? Upanishads proclaim that there is a fourth state of existence called ‘Thuriya’ where in the ‘individual self’ is capable of experiencing all other three states simultaneously and that state of existence is when the ‘individual self’ is merged with the ‘universal consciousness’ or attained the liberated state of ‘Purusha’ or ‘Brahman’ Purusha is a state of self existence which is static, undifferentiated and universal. It is a superconscious state which encompasses all other three states of consciousness-the ‘Jagrat’(awake), ‘Swapna’ (dream) and ‘Sushupti’ (deep sleep). There is no object-subject polarity (duality) in this universal state and it is unitary or singular.[ 10 ]

On discussions of the faculty called mind, Patanjali uses the term ‘Chitta’ as an entity which encompasses much more than what the depth psychologists consider as ‘unconscious’ or ‘subconscious’ ‘conscious ego’ and also acts as a bridge between the all these and the ‘superconscious core the Purusha’. Purusha is the master of Chitta and is never changing. Chitta vrittis are the waves or the angularities occurring in the ‘Chitta’ just like waves in a lake. These disturbances or the waves bring to existence the conscious world as we see it. Thinking, feeling, memory, behavior are all different vrittis. Patanjali further describes various states of ‘Chitta’ which are called Chitta bhumis which can be eqated with various mental states. Five states or Chitta bhumis are (a) Kshipta (b) Mudha (c) Viskhipta (d) Ekagra and (e) Niruddha. It is a hierarchy and attaining a state of Niruddha is essential to experience the state of super consciousness. Most of us, the ordinary people remain in the first three states which only increase the bondage with the phenomenal world.

Einstein's theory which established the inter-convertibility of matter and energy pointed towards this unitary approach in physics. Several studies in modern physics, particularly in quantum mechanics have offered further proof of this unitary concept. Early findings by physicists like Erwin Schrodinger, neurobiologists like John Eccles, Wilder Penfield, RW Sperry, Karl Pibram have advanced this thinking. EF Schumacher in his “Guide for the Perplexed” has gone to the extent of emphasizing the need for the scientists with dualistic thinking to take recourse to “seeking self-knowledge of inner world.”[ 6 ]

What is then the applicability of these theories to day to day practice of psychiatry? The psychiatrists deal with aberrations in functioning of the mind. When these aberrations because of their nonconformity to the norms set by the society – they get labeled as abnormal and are brought for treatment. The existence of psychiatric syndromes where there are gross abnormalities of mental functions though is unquestionable, many a time, there is tendency on the part of psychology and psychiatry labeling anything as abnormal because they are not completely understood thus widening the scope of what can be considered as illness state. This approach has come to lot of criticism in recent days as is evident from the recent controversy about broadening the ambit of psychiatric disorders by DSM V. Mystic experiences often do not find a place any modern books of psychiatry or psychology. Often they get either ignored as not clearly understood or outright rejected as vagaries of an abnormal mental state. It is here that what Alan Watts said in his treatise ‘Psychotherapy East and West’ seems most appropriate-“If we look deeply into such ways of life as Buddhism and Taoism, Vedanta and Yoga, we do not find either philosophy or religion as these are understood in the West. We find something more nearly resembling psychotherapy. This may seem surprising, for we think of the latter as a form of science, somewhat practical and materialistic in attitude and of the former as extremely esoteric (secret) religions concerned with regions of the spirit almost entirely out f this world. This is because the combination of our unfamiliarity with Eastern cultures and their sophistication gives them an aura of mystery into which we project fantasies of our own making.”[ 11 ]

Another issue that needs our attention is the psychotherapy as it is practiced today. Most psychotherapies are, to some extent based on imposing one's personal views on the patient to the extent that the person's thought process, emotions or behavior does not conform to the norms of the society he is living in. A great many thinkers, artists have been victims of violence on them just because they thought differently, created works of art, which were not to the liking of some sections of society. Though conformity to the norms of society works well as a general principle in one part of world or one period of time, when it is pronounced as a gospel truth and universal in application in all time and space dimensions that appears illogical and too judgmental. Beyond a point when it comes to issues like higher meanings of life as enunciated by great religious personalities or who have advanced in spiritual life, wisdom is in accepting the limitations in our knowledge in the field and that we are not in a position to comment on it.

The relevance of the study and knowledge of oriental philosophies to psychiatry as it is practiced in countries in the East cannot be overemphasized. Most psychiatrists whose initial training in psychiatry is based on Western dualistic thinking and detailed study of theories with little transcultural applicability cannot help but feel uncomfortable with the universal theories of Vedanta. They are not even discussed academically in our training institutions and most often get denigrated as unscientific as not much is known about them in the Western studies.

Nobel scientist Roger W Sperry had this to say, “Subjective belief is no longer mere impotent epiphenomena of brain activity. It becomes a powerful impelling force in its own right. I no longer need to keep my religion and my science separate. This new outlook arose as the unforeseen, secondary result of a long search for a better answer to the age-old mind-brain problem. As things stand, I no longer need to believe, as a scientist, that I and my world are governed solely from below upward through the ‘fundamental forces of physics’ in a totally mindless and purposeless cosmos, indifferent towards human concerns. In our new downward-control paradigm, we are moved and surrounded in the modern world by higher, more evolved vital, mental, cultural, and other social forces. The related, so called New Age Movement of past two decades, which has increasingly challenged Judeo – Christian and other traditions of Western culture, I believe, also has its foundation in the consciousness revolution”.

The revised concept of consciousness as causal, with its recognition of mental phenomena as explanatory constructs in science, has brought a marked change during the past decade in the scientific status of consciousness and of mental and cognitive phenomena generally. Resultant materialist trends within science have been accompanied also by a corollary rise in acceptance of various mentalist-related concepts and dualist beliefs in the supernatural, the paranormal and in unembodied forms of conscious existence that receive no logical support from the new mind-brain concepts of neuroscience. Reasons are advanced to show that our latest mind-brain model is fundamentally monistic and not only fails to support dualism, but serves to further discount fading prospects for finding dualist forms or domains of conscious experience not embodied in a functioning brain.[ 12 ]

Source of Support: Nil

Conflict of Interest: None declared

Resourcing India’s rise

Responsibly.

India is a land of abundant resources. Resources that help our economy grow, and create sustainable livelihoods for millions of people. At Vedanta, we continue to foster long life, structurally low cost and diverse assets with excellent potential, which drive our growth ambitions. Our investments in smarter processes, industry-leading efficiencies, empowerment of our people, and strong corporate governance help us address the nation’s growing needs for metals and minerals.

Our strategic decisions are supported by robust cashflows, disciplined capital allocation and emphasis on sustainability in everything we do. With a resilient and responsible business model, we are ideally positioned to partner India’s journey towards greater self-reliance.

VEDANTA AT A GLANCE

Vedanta Limited is one of the world’s foremost natural resources conglomerates, with primary interests in zinc-lead-silver, iron ore, steel, copper, aluminium, power, oil and gas. With world-class, low-cost, long-life strategic assets based in India and Africa, we are rightly positioned to create long-term value with superior cash flows.

Direct and indirect employment

Natural resources company in India

By DJSI in Asia Pacific in the metal & mining sector

Nand Ghars created for social welfare

~ 13 . 6 million

tCO 2 e in avoided emissions from 2012 baseline

~ ` 2 , 74,000 crore

Total contribution to the national exchequer in the past 10 years

• Financial HIGHLIGHTS
• ESG Highlights

` 86,863 crore

` 27,341 crore

EBITDA Margin

` 12,151 crore

Profit Attributable to equity holders (before exceptional items)

` 13,821 crore

FCF post-capex

` 57,028 crore

` 32,614 crore.

Cash and Cash Equivalents

` 24,414 crore

Credit ratings with stable outlook, CRISIL and India Ratings

~ ` 34,500 crore

Contribution to the excheque

Net Debt/EBITDA

CSR programme beneficiaries (FY2020: 3.26 million)

60 million mt

Carbon footprint (FY2020: 59 million mt)

8 fatalities

in FY2021 (FY2020: 7)

1 . 89 million GJ

Energy conserved (FY2020: 1.75 million GJ)

~ ` 322 . 7 crore

Community investment (FY2020: ` 296 crore)

Water recycling rate (FY2020: 29%)

Strength meets responsibility

DEAR STAKEHOLDERS,

The year 2020 was a very unusual year for all of us. A year that was challenging on multiple fronts, but what stood out was the extraordinary resilience and adaptability of individuals and enterprises. There was a tectonic shift in the way we live or conduct our businesses, and Vedanta was no different.

Anil Agarwal,

Spirit of consistent delivery and growth

I am happy to report that our intrinsic spirit to do more and serve more helped us navigate the crisis with confidence in FY2021, which truly tested our mettle. In a year abound with changes and challenges, our performance was exemplary by any measure.

Sunil Duggal,

Chief Executive Officer

BOARD OF DIRECTORS

Anil Agarwal

Non-Executive Chairman

Navin Agarwal

Executive Vice Chairman

Padmini Somani

Non-Executive Independent Director

Dindayal Jalan

Sunil Duggal

Whole-Time Director & Chief Executive Officer

Upendra Kumar Sinha

Mahendra Kumar Sharma

Priya Agarwal

Non-Executive Non-Independent Director

HZL offers two variants

HZDA-3 and HZDA-5

Marching ahead and contributing to, aatmanirbhar bharat.

Hindustan Zinc Limited (HZL) is aggressively pursuing the Government of India’s mega drive towards Aatmanirbhar Bharat, and developing value-added zinc products for India’s steel, auto and alloy industries. Many success stories have been meticulously crafted through the collective grit and relentless innovation focus by Team HZL.

At Vedanta, we are relentlessly exploring the capabilities of aluminium as the

‘Green Metal of the Future’

Powering the wheels of, automotive industry.

Aluminium’s versatility makes it the metal of choice for a wide range of industries. These are aviation, aerospace, automobiles and electric vehicles, transportation, building & construction, defence, electrical distribution, and many more. As India’s largest aluminium producer, our quest for product excellence stems from a mission to serve our customers better. This is centred around developing value-additions that tap into the metal’s superior inherent properties to cater to the evolving market requirements.

3D Visualisation module

of OptiMine to track machines in the Rampura Agucha underground mine

Taking digital transformation to

The next level.

“Vedanta is focused on applying smart manufacturing technologies aimed at significantly improving HSE, driving up production volumes, reducing operating cost, improving stakeholder experiences, and enhancing ease of doing business. We are transforming into an organisation that is embracing new agile ways of working and we are making digital a way of life”

Improved systems and processes and faster adoption of digital strategy have enabled Cairn Oil & Gas to win several national and international awards in the last few years.

Cairn pushes the

Digital envelope farther.

Cairn Oil & Gas commenced project ‘Nirman’ in FY2019, which laid out the Company’s digital roadmap and strengthened its foundation. The year FY2021 saw ‘Project Pratham’ embrace the ‘digital first’ approach by accelerating the existing digital projects and unveiling innovative initiatives to add more barrels to the topline, optimise cost per barrel and improve Health, Safety and Environment (HSE) practices.

Focus areas integral to our decision-making

As part of our long-term roadmap, we have five strategic focus areas along which we determine our progress and deliver consistent stakeholder value. They are intricately linked to our material issues, opportunity landscape and risk management protocol, and hence form a key part of our integrated decision-making process. Progress and outlook across each of these focus areas have been summarised below.

Continue focus on world-class ESG performance

We operate as a responsible business, focusing on achieving ‘zero harm, zero discharge and zero wastage’, and thus minimising our impact on the environment and society.

Augment our Reserves & Resources (R&R) base

We look at ways to expand our R&R base through targeted and disciplined exploration programmes.

Delivering on growth opportunities

We are focused on growing our operations organically by developing brownfield opportunities in our existing portfolio.

Optimise capital allocation and maintain a strong balance sheet

Our focus is on generating strong business cashflows and maintaining stringent capital discipline in investing in profitable high IRR projects.

Operational excellence

We strive for all-round operational excellence to achieve benchmark performance across our businesses by debottlenecking our assets to enhance production.

Operating a responsible, future-proof model

Financial capital, ` 372 crore, ` 77,414 crore, ` 61,905 crore.

Retained earnings

` 34,500 crore

Total contribution to the exchequer

Attributable PAT*

*before exceptional items

We operate across the mining value chain focusing on long-term and low-cost assets in India and Africa

We invest selectively in exploration and appraisal to extend mine and reservoir life

We develop world-class assets, using the latest technology to optimise productivity

MANUFACTURED CAPITAL

` 10 6,784 crore.

Plant and Equipment

` 13,880 crore

Capital Work in Progress (WIP)

Production across various businesses

Zinc India:

Mined metal

Zinc International:

INTELLECTUAL CAPITAL

Human & intellectual capital.

No. of Employees incl contractors

HSE employees incl contractors

No. of Geologists including contractors

No. of hours of Safety training

Attrition rate

Lost Time Injury Frequency Rate (LTIFR)

Diversity ratio

SOCIAL & RELATIONSHIP CAPITAL

` 322 . 7 crore.

Community investment

CRISIL & India Ratings

Rated by two domestic rating agencies

Strong network of global and domestic relationship banks

Independent Directors

CSR programme beneficiaries

Operational Nand Ghars

Nand Ghars built

Youth benefited from employment based skills training

NATURAL CAPITAL

Energy consumed

Water consumed

474 mn tonnes

Water recycled

2 .03 mn m 3

Water savings

High Volume Low Toxicity (HVLT) effect waste recycled

Built to deliver sustainable value

DEMAND 2020-2030 CAGR (%)

VEDANTA’S COMPETITIVE ADVANTAGE IN INDIA

Source : Wood Mackenzie, IMF, IHS Markit, BMI, BP Energy outlook 2020 Note : All commodities demand correspond to primary demand; figures are for 2021

Delivering on all fronts

• KEY FINANCIAL RATIOS
• LONG-TERM VALUE
• SUSTAINABLE DEVELOPMENT

Revenue (`cr.)

EBITDA (`cr.)

FCF post-capex (`cr.)

Return on capital employed (ROCE) (%)

Adjusted EBITDA margin (%)

Net Debt /EBITDA (Consolidated)

Interest Cover

Debtors turnover ratio*

Inventory turnover ratio

Current ratio

Debt equity ratio

Operating profit margin (%)

Net profit margin (%)

Return on net worth (%)

Growth capex (`cr.)

EPS (before exceptional items and DDT) (` per share)

Dividend (` per share)

Zinc India (million mt)

Zinc International (million mt)

Oil & Gas (mmboe)

Gender diversity ( % )

CSR footprint (million beneficiaries)

ASSET OVERVIEW

Vedanta is India’s largest natural resources conglomerate with leading positions in seven key business segments.

Market share in India’s primary zinc market (Hindustan Zinc Limited)

Zinc India (HZL) Zinc International

of India’s crude oil production

Cairn India

Largest primary aluminium producer in India

Aluminium smelters at Jharsuguda & Korba (BALCO) Alumina refinery at Lanjigarh

Power portfolio

Power assets at Talwandi Sabo, Jharsuguda, Korba & Lanjigarh

One of the largest merchant iron ore miners in India and one of the largest producers and exporters of merchant pig iron in India

Iron Ore India

Design capacity

Electrosteel India

One of the largest copper producers in India

Copper India

Well-positioned to deliver sustainable solutions

At Vedanta, our sustainability approach is driven by the overarching desire to address the expectations of our stakeholders, while delivering strong business performance. As one of the world's leading diversified natural resource companies with business operations in multiple geographies spanning continents, we are mindful of our commitments to society, our people and the environment.

Recognised for our excellence

Name of Awards

Finest India Skills & Talent (FIST) Awards 2020 by Fire & Security Association of India

Category/ Recognition

‘Safe & Secure High Hazard Facility’

Recipient (Business Unit)

Cairn Oil & Gas- Suvali

2020 edition of Sustainability 4.0 Award

Under the mega large business category, it was awarded The Leaders Award.

Cairn Oil & Gas

Company with Great Managers 2020

People Business in association with the Economic Times

Annual BS 1000 (By total revenue)

Ranked 14 (3rd in the sector rankings of Metals, Mining & Minerals)

Vedanta Limited

Inflection Award for Procurement Automation Project, 2021

Singapore Institute of Materials Management & Council of Supply Chain Management Professionals

Vedanta Ltd., Jharsuguda

REPORTING SUITE

Vedanta Limited Sustainability Report (SR) 2019-20

Vedanta Limited Tax Transparency Report (TTR) 2019-20

Vedanta Limited Integrated Report (IR) and Annual Accounts 2019-20

Vedanta Limited TCFD Report 2020

Download centre

Statutory reports, financial statements.

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Computer Science > Operating Systems

Title: aios: llm agent operating system.

Abstract: The integration and deployment of large language model (LLM)-based intelligent agents have been fraught with challenges that compromise their efficiency and efficacy. Among these issues are sub-optimal scheduling and resource allocation of agent requests over the LLM, the difficulties in maintaining context during interactions between agent and LLM, and the complexities inherent in integrating heterogeneous agents with different capabilities and specializations. The rapid increase of agent quantity and complexity further exacerbates these issues, often leading to bottlenecks and sub-optimal utilization of resources. Inspired by these challenges, this paper presents AIOS, an LLM agent operating system, which embeds large language model into operating systems (OS) as the brain of the OS, enabling an operating system "with soul" -- an important step towards AGI. Specifically, AIOS is designed to optimize resource allocation, facilitate context switch across agents, enable concurrent execution of agents, provide tool service for agents, and maintain access control for agents. We present the architecture of such an operating system, outline the core challenges it aims to resolve, and provide the basic design and implementation of the AIOS. Our experiments on concurrent execution of multiple agents demonstrate the reliability and efficiency of our AIOS modules. Through this, we aim to not only improve the performance and efficiency of LLM agents but also to pioneer for better development and deployment of the AIOS ecosystem in the future. The project is open-source at this https URL .

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