knowledge and the Means of knowledge 14 - part1

[Guest guest]

Shree Michael wrote:

 

 

> How is this? That is the core of the ontology and

> epistemology of Advaita

> and as Sri Sastri pointed out this seems to be at odds with

> science.

 

PraNAms to all

 

It is incorrect to say that advaita Vedanta is at odds with science. On the

contrary it is in tune with it. In fact it is the beauty of advaita Vedanta that

stands out in comparison with other philosophical positions.

 

 

What is said in VP and all the texts that were mentioned says the mind perceives

an object - it never said it perceives the substantive at any time any where.

Meta physics is irreverent here. How can substantive enter into the mind!

 

Whether mind goes out via senses and envelopes the object or the senses bring in

the information to the mind - it is immaterial - The bottom line is object is

perceived by the mind via vRitti. That is the essential. If the substantive

cannot come in to the mind then what exactly the sense can bring in to the mind

or mind goes out and grasp as an object? Shree Sastriji also said it is not

gold but ring as an object is perceived - If I remove the gold there is no ring

either. Ring is Gold + attributes of the ring or gold in the ring form is the

object - ring is only name for the form. It is gold only. Ring as an object has

no substantive of its own. Hence it is notional - what is there for

transactional purpose is gold in the form of ring. When I sell it I get the gold

price for it. I may get extra if the ring shape is unique or if that form has

any sentimental value. But substantive value is for the gold - that is

vyavahaara satyam. Ring is only for

name sake object and that is what is perceived. When the VRitti is formed that

is exactly forms a locus for the attribute gold. Name sake object - ring - has

become name-sake object in the mind. Ring is confirmed as real at transactional

level when I sell the gold contents of the ring. Perceptual knowledge or the

object ring is confirmed by transaction.

 

This is absolute advaita Vedanta which negates any absolute reality to the

object that is perceived. At transactional level.

 

I have quoted Vidyaaranya famous sloka from dRit dRishya viveka-

asti bhaati priyam ruupam naamam cetyanca pancakam|

adhyatrayam brahma ruupam, jagat ruupam thathaa dvayam||

Existence, being illumined, being liked, name and form are 5 aspects associated

with an object - of the five - the first three belong to Brahman and the next

two (name and form) belong to the world.

That is advaita Vedanta.

 

 

Hence the statement that advaita Vedanta and science are at odds is absolutely

incorrect.

 

Shree Michael keeps bringing Shankara Baashya and anther advaitic texts. which

I consider has no relevance here. There is never a denial of objective reality

at vyavahaara level in any of the my discussions. The question is what does the

mind perceive when it perceives the object such as ring made of gold. Shankara

never says gold matter enter into the mind to say there is gold object there. It

is only attributes of the ring and attributes of the gold based on which mental

object in the form of vRitti is formed. Nothing less and nothing more. This is

true whether the mind goes riding on the senses or senses being in the input to

the mind. The contents of the vRitti of the object is the same.

 

Finally - I want to say that it is not hair-splitting intellectual discussions -

What was pointed out are simple facts that we know. Some of the responses went

into dialectic arguments only because the objections were raised at that level.

To understanding the facts we do not need that either.

 

The purpose of the analysis of perceptual process is only to understand as the

means of knowledge of the world and the ultimate substantive of the world.

Hence vyvahaara and paaramaarthika needs to get separated to have complete

vision of the reality. What I see through the mind with names and forms and

with its inherent possiblility for error, adhyaasa, which forms the foundation

for Vedantic teaching in terms of the reality of the relative external world and

denying it as just names and forms with subtantive Brahman which cannot be

peceived - yat adresyam agraahyam ... that which cannot be seen nor transacted.

 

That objective knowledge is only attributive knowledge with no substantive

knowledge firmly establishes that invalidity of the objective knowledge at

absolute level. Hence it is objective reality is negated at paarmaarthika level

to understand the objective world is nothing Brahman only with no sajaati,

vijaati swagata bhedaas.

 

Advaita Vedanta follows exactly what Science teaches too - no substantive

knowledge takes place at perceptual level.

 

Hari Om!

Sadananda