[Advaita-l] Science and Advaita

[Dr D Bharadwaj]

Sri Kuntimaddi,

Very well said. True, as a matter of fact there is no
'why' of things for the mind to know. It takes only the 'how'
and 'what'. Why is too deep, profound and inscrutable.

Indian vedantic spirituality is well aware of this fact.
There is no pursuit of 'why' at all....only the 'what' and the 'how'.
The 'what' and the 'how' are usually 'known' by
observation witnessing.... the 'why' can be known usually by research and
application of the 'mind' ...

The karya - karana explanations of 'nyaaya' are also an extended 'how' if we
look closely. They are the answers to kasmaat or kimartham.
Tarkam is NOT 'logic'.

Interestingly, Sanskrit language has no word for 'why' at all.
We use either kutah/ kasmaat [ from what] or kimartham [for what purpose].






Regards,
Dr. D. Bharadwaj
drdbharadwaj at gmail.com


On Mon, Feb 2, 2009 at 6:32 PM, Michael Shepherd <
michael at shepherd87.fsnet.co.uk> wrote:

> 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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