[Advaita-l] Pratyaksha and anumana as applied to science

V Subrahmanian v.subrahmanian at gmail.com
Sun Sep 18 12:52:15 CDT 2011

In the article the following two things are worth noting:


1. In this he had been anticipated by Acharya Madhva (1238 – 1317) who gave
the most penetrating insights into the
question. In his work on reality called Tattva-Viveka Madhva observed:
“There are two orders of Reality─ independent and the dependent.” And in
what amounts to an anticipation of Heisenberg and Hugh Everett’s many worlds
interpretation of quantum physics, Madhva asserted: “The knowledge of the
many through knowledge of the One, is to be understood in terms of the
preeminence of the One.”  Now scientists including me and my
colleagues are finding Madhva’s way of looking at duality and reality can
simplify the reality question in quantum physics. (What is encouraging is
that Madhva’s Order Principle, as it may be called, is amenable to
mathematical treatment. I have done it myself, but it is not appropriate for
a talk like the present.

2. This brings us back to what Madhva said in his Tattva-Viveka: there exist
two orders of reality, the manifest and the unmanifest. It is the goal of
both Vedanta and quantum physics to understand the relationship between
these two manifestations of reality. It is a central problem in physics
today as it has always been in Vedanta. The two can and should work


A reading of the Tattva-viveka of Madhva


reveals that the two Orders of Reality spoken there are: 1. Independent
(ViShNu) and 2. Dependent (everything other than ViShNu in creation.)

The pair of orders of Reality that Sri Rajaram talks about in the second
quote above,  'manifest and unmanifest' is a little puzzling in the sense
that is he referring to the earlier pair of Independent and Dependent
Realities that he stated in the quote 1? Or is it a different pair?  A
reading of the Tattva viveka does not, at least to me, reveal any such
second pair of Orders of Reality.  Manifest - vyakta and Unmanifest -
avyakta could both pertain to the created world as cause and effect, coming
within prakRti.  Of course the term 'avyaktam' can refer to the Supreme,
Brahman, too, as seen used in the Gita 8.20 verse:

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।

यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति।।8.20।।

Here one can read more on Shcrodinger's views about Advaita:



On Sun, Sep 18, 2011 at 9:21 AM, Siva Senani Nori <sivasenani at yahoo.com>wrote:

> Reproduced (with due permission) below is a radio-talk by Dr. N. S.
> Rajaram. His take on how pratyaksha and anumana apply to science is well
> stated and I thought it might be interesting to some readers. The article is
> about 2,300 words long and would take about 10 minutes to read.
> Regards
> Senani
> Radio talk: Recorded Sept 8; to be broadcast Sept
> 16, 2011

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