[Advaita-l] Modern Science and Vedanta
Dr. Yadu Moharir
ymoharir at yahoo.com
Thu Jun 23 18:29:30 CDT 2011
Thank you for bringing out the core issue that Science and Vedanta do not contradict even an iota, but traditionalists are often afraid to bring up subject.
My issue was to focus what Acharya applied to a larger mass of community under ONE concept of Advaita. That was using the concept not just discussing it. Please correct me if that was not the reason why Acharya established maTha all over India. If he did not want to act, then he would have just stayed in one place and remained an acetic in some forest with few students at the most.
Could you please elaborate on the statement:
"Advaitins can be great bhaktaas while their bhakti culminates in the understanding of BrahmaarpaNam brahma haviH .. where seeing the Brahman in the arpaNam involves clear
understanding of the all pervasive Brahman in spite of the differences
in the arpaNam and HaviH,"
As I understand advaitabhakta - avibhjaktam vibhakteshu.
Once we say that Brahman is to be oblated, the question comes, if I do not know Brahman (beyond any perception, or that cannot be known) then how can I oblate it. Is this not "dvaita"?
May be if you could summarize the distinction between the two terms "arpaNa" & "havi" for the benefit of the group.
Actually there is a wonderful application for the expression "brahmaarpaNam brahma haviH" and I will illustrate it in subsequent communication on this thread. Thew reason I feel disappointed with vedaanti is non-desire to use the advaitic concepts for the larger good.
When Indians say Indian National Anthem, especially the expression "bhaarata bhaagya vidhaataa". This vidhaatha is not some one else but he himself has to decide and become responsible for destiny of the Nation. This includes practicing the concept of National hygiene, corruption and the responsibility of every citizen in every walk of life. Then only the country is likely to succeed other wise it will remain gloating in the golden concepts vedanta, which gets locked into the ivory towers of ego.
I will be traveling for next week and will have no access to e-mail. but will get back to the discussion after that.
From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Thursday, June 23, 2011 2:56 PM
Subject: Re: [Advaita-l] Modern Science and Vedanta
PraNAms to all
In continuation of what Yaduji mentioned, I would like to reaffirm in contrast to common understanding that Vedanta is a subjective science, in contrast to other objective sciences, it is a science that deals with the unity of subject and the object - therefore it is neither subjective nor objective but is the substantive truth underlying both. In all objective sciences the subject, the investigator, is excluded from the analysis. Hence analysis of partial system involving the fundamental cause for the universe in terms of basic particles will never provide the ultimate answer. Neither a simple inquiry of -Who am I?- without examining the nature of the universe that is negated as I am not this - does not also give the answer. This is where some of the neo-advaitins can get into trouble. What is required is clear understanding the underlying truth of both I am and this is - and that unifying knowledge - I am that or tat tvam asi - is what Vedanta points
out. For that Vedanta, as absolute science, alone is pramANa. It points out the identity of subject and object on the basis of underlying substantive, in spite of the apparent superficial differences at transactional level, where I am not that, is experienced in all transactions. In the correct understanding of Vedanta, there is no need to reject objective science or its principles - they are valid within their realm. Vedanta should not be contradictory to science also but should resolve the contradictory experiences in the ultimate unifying knowledge. Hence Bhakti at the transactional level is not contradictory to jnaanam at the absolute level. Advaitins can be great bhaktaas while their bhakti culminates in the understanding of
BrahmaarpaNam brahma haviH .. where seeing the Brahman in the arpaNam involves clear understanding of the all pervasive Brahman in spite of the differences in the arpaNam and HaviH, etc. Bhagavatpaada Shankara provides a brilliant commentary for this sloka.
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