[Advaita-l] Adwaita and Modern science.

Dr. Yadu Moharir ymoharir at yahoo.com
Tue Jun 21 11:30:08 CDT 2011

Namaste Sada-ji:

I would be careful in making statements. True, objective 
sciences relay on pratyaksha pramANa for validation and anumaana for 
deductive/ inductive reasoning about the nature of the objective 
reality. Scientists try to discover the truth about the  nature. The 
theories can be negated and or improvised by better theories, but not 
the facts. 
All it means is the logic which is based on pratyaksha pramANa for 
validation only has its inherent limitations in arriving at the nature 
of the truth.


 Hence we have shabda pramANa - Vedas - to point out the truth that cannot be established by pratyaksha and anumaana. 

If this is so, then why do think Acharya makes the bold statement says, "caanta saiddhaH svaanubhuti pramaaNam" ?

There are many places that I have been able to explore to uncover the validity of Veda as "pratyaksha". You have a copy of my book on Shrii Suukta, where I have explored this to some extent, from the application (viniyoga) point of view.

There are several places that specifically mention use of specific herbs are "samidhaa's".  Ayurveda have proven the effectiveness of some of them (if not all) and currently in use.  Here the objective is "pratyaksha" that can be experienced.  Just academic chanting with excess importance of "udaatta" anudaatta, plupta and svarita" has no meaning if one has no desire to find out the truth experimentally.  That is what I call "athato brhmajij~nasaa"

Vedas also are apara vidya too and the absolute truth is aprameyam - 
that is no pramANa can be valid or in fact is required to know the 

How can calling Veda as aparaavidyaa be correct?

I have difficulty is accepting the ter use of term "vidyaa" in the above
 term because vidyaa is the process and destination it arrives at is the
 "Knowledge" - Veda.

Vedas only help in removing the ignorance of oneself and in the 
processes the truth that is self-evident and self-existing becomes- as 
though- known. 

Veda does not remove the ignorance.  It is the process and desire to understand the knowledge (the truth) removes ignorance.

In my view, Veda dose not have to agree with anything it us , who have 
to evaluate whether what has been state there-in is true or not? 

IMO - Vedanta comes closest to science as an expedition of determining truth.

The concept of viniyoga is from Veda is important but it has been lost 
in various BrahmaNaa's.  If one practices the known documented portion 
of Viniyoga from Veda then one can validate the concepts expressed by 
our sages but if one ignores it as apraavidyaa then are we npot 
purposely pushing it into the shadow of unknown mystisim?

I am convinced that all knowledge is for the living and it is up to the living to discover it and use it.  What good is any knowledge that not understood and/or not available at the time of need?  The real spirituality of all knowledge lies in it's use.

aj~nebhyo granthinaH shreShThaa, granthibhyo dhaariNo varaaH |
dhaaribhyo j~naaninaH shreShThaa, j~naanibhyo vyavasaayinaH || manusmR^iti 12-103||

Meaning(Liberal) - Someone who has
studied a little a little bit, is better than a totally ignorant individual.
Someone who has memorized the books is better than someone who knows a little.
One who knows the meaning is superior to those who just memorize. However, one
who practices and utilizes that knowledge is definitely superior to all (Manusmåti 12.103).

Vedaanta talks about it but vedantii's remain vedaanti as ladle who cannot enjoy the flavor of the soup. "tadarvi paakarasam yathaH" !

Best Regards


From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Tuesday, June 21, 2011 3:55 AM
Subject: Re: [Advaita-l] Adwaita and Modern science.

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