[Advaita-l] Modern Science and Vedanta
kuntimaddisada at yahoo.com
Thu Jun 23 16:56:36 CDT 2011
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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