[Advaita-l] Advaita and modern science

[kuntimaddi sadananda]

Subbuji – PraNAms.
While I concur with most of what was written, I must differ with due respects in the subtleties involved in the so-called realization process, which is still in the realm of dvaita. As you realize, from the paaramaarthika point even the question of realization does not arise. It is from the point of jiiva who is in the notional duality and taking that duality as reality is seeking moksha; and Vedanta comes to his rescue only. In essence, he does have to use the science of realization to transcend to paaramaarthika state or turiya state, where even the notion of realization also falsified with the realization that I am a nitya mukta swaruupaH. Hence in the so-called process of realization which involves realizer and realized, there is apparent duality which appears to be real for the unrealized. The so-called tools that are available are as scientific as required in order to transcend the very tools that are used. Hence scientific approach based on
 apparent duality is as relevant. The problem of dvaitins is to take the apparent as real while advaita makes us to understand the apparent reality of the jiiva-jagat-and Iswara triad. There is subtle intellectual line of discrimination required or to be cultivated by a dualistic process only using viveka; and until that is firmly takes the root in the saadhaka, all process which involves dvaita have their precise role - that include the science. 
 
In addition I find the scientific tools of analysis are as relevant to understand nature of reality or the apparent reality of the world. In that sense dvaita has everything to offer since the very offering involves dvaita - until one is firmly abides in the knowledge that I alone am - when the whole universe becomes only my apparent vibhuuti. 
 
That current western scientific thinking has not yet embarked or evolved to these intellectual heights is not to be interpreted as the problem with the generic scientific approach. Vedanta is scientific in its generic sense. Hence the scientific approach of thinking and analysis is as relevant in the realm of Vedanta which is still an apara vidya- until one is firmly abides in the turiya state. Realization is still vyaavahaarika and not paaramarthikam even though the realized truth is paaramaarthika. I know you are keenly aware of this, but yet would like to point out for clarification of science and Vedanta or to be precise science of vedanta. This is my understanding.  

Hari Om!
Sadananda



--- On Fri, 6/24/11, V Subrahmanian <v.subrahmanian at gmail.com> wrote:


  The present
scientific enquiry is not interested in this.  The higher Advaitic model of
monistic metaphysics is what is sought by Science in taking its quest
forward.  In this process Dvaita has little to offer to Science.  The
dualistic model of the Vedanta is common to both Advaita and Dvaita.  The
unreality of the world is spoken of by Advaita only from the transcendental,
pAramArthik, standpoint; from the vyavaharik, paratantra, standpoint Advaita
does not deny reality to the world.  Science, facing the dualistic dilemmas
of the observer-observed, uncertainty, etc. has started questioning the very
reality of the world which is the realm and limit of duality (Dvaita). //

Regards,

subrahmanian.v

[Will be away at Sringeri for the next three days]

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