[Advaita-l] Science and Advaita

[Michael Shepherd]

Dear Ramani,

Thank you for that reminder. I wish that I had been reminded of that while
working on those 'diverse forms' in the school and college laboratories !

And since in English from Latin, 'science' means 'knowing' -- that must
include self-knowledge, since there is no other true knowledge ?!

Michael

-----Original Message-----
From: advaita-l-bounces at lists.advaita-vedanta.org
[mailto:advaita-l-bounces at lists.advaita-vedanta.org]On Behalf Of ramani
veeraraghavan
Sent: 02 February 2009 13:29
To: A discussion group for Advaita Vedanta
Subject: Re: [Advaita-l] Science and Advaita




Pranam,
 
I am quoting the verses from 'Viveka Choodamani' of Shri Adi Shankara.
According to Shri Adi Shankara the Universe is nothing but Brahman and all
the activities, knowledge et all. In otherwords Science is nothing but a
subset of Brahman. Every pursuit, activity and deliberations forms part of
Brahman. 
 
Thanks
 
V Ramani

 
225. Brahman is Existence, Knowledge, Infinity, pure, supreme,
self-existent, eternal and indivisible Bliss, not different (in reality) 
from the individual soul, and devoid of interior or exterior. It is (ever)
triumphant.

226. It is this Supreme Oneness which alone is real, since there is nothing
else but the Self. Verily, there remains no other 
independent entity in the state of realisation of the highest Truth.

227. All this universe which through ignorance appears as of diverse forms,
is nothing else but Brahman which is absolutely free 
from all the limitations of human thought.

228. A jar, though a modification of clay, is not different from it;
everywhere the jar is essentially the same as the clay. Why then 
call it a jar ? It is fictitious, a fancied name merely.

229. None can demonstrate that the essence of a jar is something other than
the clay (of which it is made). Hence the jar is merely 
imagined (as separate) through delusion, and the component clay alone is the
abiding reality in respect of it.

230. Similarly, the whole universe, being the effect of the real Brahman, is
in reality nothing but Brahman. Its essence is That, and it 
does not exist apart from It. He who says it does is still under delusion –
he babbles like one asleep.

231. This universe is verily Brahman – such is the august pronouncement of
the Atharva Veda. Therefore this universe is nothing but 
Brahman, for that which is superimposed (on something) has no separate
existence from its substratum.

232. If the universe, as it is, be real, there would be no cessation of the
dualistic element, the scriptures would be falsified, and the 
Lord Himself would be guilty of an untruth. None of these three is
considered either desirable or wholesome by the noble-minded.

233. The Lord, who knows the secret of all things has supported this view in
the words: "But I am not in them" … "nor are the beings 
in Me".

234. If the universe be true, let it then be perceived in the state of deep
sleep also. As it is not at all perceived, it must be unreal and 
false, like dreams.

235. Therefore the universe does not exist apart from the Supreme Self; and
the perception of its separateness is false like the 
qualities (of blueness etc., in the sky). Has a superimposed attribute any
meaning apart from its substratum ? It is the substratum 
which appears like that through delusion.

236. Whatever a deluded man perceives through mistake, is Brahman and
Brahman alone: The silver is nothing but the 
mother-of-pearl. It is Brahman which is always considered as this universe,
whereas that which is superimposed on the Brahman, 
viz. the universe, is merely a name.

237-238. Hence whatever is manifested, viz. this universe, is the Supreme
Brahman Itself, the Real, the One without a second, pure, 
the Essence of Knowledge, taintless, serene, devoid of beginning and end,
beyond activity, the Essence of Bliss Absolute – 
transcending all the diversities created by Maya or Nescience, eternal, ever
beyond the reach of pain, indivisible, immeasurable, 
formless, undifferentiated, nameless, immutable, self-luminous.

239. Sages realise the Supreme Truth, Brahman, in which there is no
differentiation of knower, knowledge and known, which is 
infinite, transcendent, and the Essence of Knowledge Absolute.

--- On Mon, 2/2/09, Michael Shepherd <michael at shepherd87.fsnet.co.uk> wrote:

From: Michael Shepherd <michael at shepherd87.fsnet.co.uk>
Subject: Re: [Advaita-l] Science and Advaita
To: "A discussion group for Advaita Vedanta"
<advaita-l at lists.advaita-vedanta.org>
Date: Monday, February 2, 2009, 6:32 PM

Dear Sadananda --

Point taken ! But questions take us on usefully to that point where words
'turn back',  can go no further !

Michael


-----Original Message-----
From: advaita-l-bounces at lists.advaita-vedanta.org
[mailto:advaita-l-bounces at lists.advaita-vedanta.org]On Behalf Of
kuntimaddi sadananda
Sent: 02 February 2009 12:44
To: A discussion group for Advaita Vedanta
Subject: Re: [Advaita-l] Science and Advaita





--- On Mon, 2/2/09, Michael Shepherd <michael at shepherd87.fsnet.co.uk>
wrote:


Perhaps the simplest point is that science (generally) investigates How ?
and Vedanta investigates Why ? Though of course, one set of anwers leads to
the other..
......

Michael - PraNAms

Not sure if the above statement is correct either. Vedanta points to us-
from  vyavahaarika to paramaarthika - from relative to absolute- the process
of how and why have to be transcended along with cause-effect relations in
'going' from one to the other, since it is not a process that can be
definable in terms of why or how, since descriptions falls short - yatho
vaacho nivartante apraapya manasaa saha - the words and the mind cannot
reach there.
The transition is discontinuous; hence Shankara aptly calls that
anirvacaniiyam, inexplicable - yet absolutely real.

Hari Om!
Sadananda
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