New to advaitin@onelist.com

[Guest guest]

To Advaitin Members:

I am new to the group. I was born in India. I came to America in

1949. I was educated as a physicist and have devoted about 40 years

to the field of network science. One can thus see why presently I am

interested in entities and their inter-relationships - especially

what we have been calling Ultimate Reality and entities called human

minds/souls. I will be looking forward to exchanging my ideas with

those of others. Thank you for accepting me as a member.

 

Roshan L. Sharma, Adjunct Professor, SMU, Dallas

Roshan L. Sharma <rsharma

214-691-6790 <voice>

[Guest guest]

 

Roshan L. Sharma [rsharma]

Saturday, May 08, 1999 10:51 AM

advaitin

Re: New to advaitin

 

"Roshan L. Sharma" <rsharma

 

To Advaitin Members:

I am new to the group. I was born in India. I came to America in

1949. I was educated as a physicist and have devoted about 40 years

to the field of network science. One can thus see why presently I am

interested in entities and their inter-relationships - especially

what we have been calling Ultimate Reality and entities called human

minds/souls

 

Harsha: We can speak of relationships between entities (or between entities

and the Ultimate Reality) in a meaningful way, if we first define or find

out what constitutes an entity. This is the central issue and the paradox

and a good starting point in Advaita. If an entity (human mind/soul)

initiates a study of the nature of relationships between itself and others,

it will indeed be valuable but such knowledge might limit itself to the

psychological arena. Ramana Maharshi and other Advaitic sages have thus

suggested turning the mind towards its source using the faculty of

self-awareness. So the core question, instead of focusing on what

constitutes the nature of relationships between entities, must be instead;

What constitutes the identity of the entity? Is the identity of an entity

defined by relationships the entity has with external or the internal

perceptions, or does it exist independently of all relationships and

perceptions. If we accept the Vedic teachings that the Self depends on

absolutely nothing, is pure Sat-Chit-Ananda, and is One without a second,

then we must concluded that the entity is the Self and the Self is in fact

unrelated to anything, there being nothing other than IT Self to relate to.

So the Vedas state clearly. Thou are That.