[Advaita-l] (Advaita-1)-Accepting Error.

[kuntimaddi sadananda]

>________________________________
> From: Srikanta Narayanaswami <srikanta.narayanaswami at yahoo.com>
> 
>Scientist discovering the helplessness in the process of research has the
>right attitude and the MIND to appreciate and understand VEDANTA!
>SWAMI SARVABHUTANANDA
>____________________________________________________________________________________________
>There is vast difference between Science and Vedanta.Science is based on repeated trials.If one result experimentally fails then another experiment has to be tried till one gets the result.Vedanta is not like that.
-------------------------
PraNAms
to all
Science
involves objective reasoning and hence valid in the objectifiable facts which
ultimately have to be validated deductively or inductively by pratyaksha
pramaaNa. Hence all scientific theories look for experimental data to support. 
 
Consciousness
is not an object or an objectifiable entity - and science has no valid means to
inquire into it. naishaatarkena matiraapaneya – involves the logically one
cannot establish the absolute truth – also the statement implies that logically
one cannot negate the absolute truth- Hence objective scientific tools are
invalid in the pursuit of the absolute truth that pervades both the observer
and the observed.
 
The
famous Schrodinger’s cat problem is an example in point. 
Hence
Vedanta becomes a pramaana and apurusheyatva aspect provides a basis for the
faith in the statements of the Vedanta to proceed for valid inquiry of the
nature of Brahman or self that I am. The truth being aprameyam or not being an
object of knowledge, Vedanta acts as a pramaana only removes the ignorance that
is blocking my vision of the truth– it does not reveal Brahman as Brahman as
conscious entity is self-revealing.
 
The
confusion comes only if one applies objective tools to understand the subject. Science
is valid in its sphere of reference, that is, within vyavahaara for
understanding objectifiable entities – which are products of Iswara sRishTi. Mixing
the references states becomes a fundamental problem as is evident in many of these
posts. 
Incidentally
the same problem persists in the self-realization as one tries to objectify the
subject or Brahman – This forms the basic difference in paroxa jnaanam vs
aparoxa jnaanam. Gradations in the jnaani is only due to gradations in moving
from the former to the later as it is not discrete process. The so-called
stages of  jnaani is only a digitization of
analog problem! 
 
Happy
new year to all:
 
Sarve
bhavantu sukhinaH
Sarve
santu niraamayaaH|
Sarve
bhadraani pasyantu
Maa
kaschit duHkhabhagbhavet||
Hari
Om!
Sadananda