Exposing the blunders of Advaita philosophers Part-1

dattaswami2's picture

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Exposing the blunders of Advaita philosophers Part-1

The logic shows four types of authorities to decide any point. The first is perception (Pratyaksham), in which anything is directly experienced through senses in this world. The second is inference (Anumanam), in which anything is inferred based on a characteristic sign. For example, smoke is coming from a mountain and fire is inferred. In this authority also the perception is the basis because the relationship between fire and smoke is already perceived in the kitchen. The third authority is simile (Upamanam), in which an unseen animal is explained to us by comparing it with a known animal. Even here, the person who is explaining has seen both the animals and thus perception is the basis. The fourth is the statement of a well-wisher (Shabdam), by which we believe the existence of an unseen item explained by our well-wisher.

Here also perception is the basis because the well-wisher has seen that place. Therefore there is no authority, which is not based on perception. The scripture (Sruti), supporting scripture (Smruti), logic (Yukti) and finally the direct experience (Anubhava) are considered as the four stages of any authorized validity of a concept. The final stage of experience (Anubhava) is very important and forms the basis because it is again related to perception only. Therefore you cannot say anything which is beyond experience and perception. Even the unimaginable God (Parabrahman) is experienced through human form. In this case the experience may not be direct but the experience is through a medium (Human body).

The experience is same whether it is direct or indirect. The heat from the fire is experienced directly and the same heat is experienced indirectly from a hot iron rod. This experience does not reveal the nature of Parabrahman because the experience is based on a characteristic sign of the medium only which is specific to the existence of the unimaginable God. Such characteristic sign is the specific special knowledge called as Prajnanam. The knowledge is the property of a specific quality (Sattvam), which is an associated property of awareness. Thus it is not the property of God and thus God is untouched by anyone. Due to His presence, this knowledge becomes special and wonderful by which we can infer the existence of God. The unimaginable knowledge indicates the unimaginable God.

Thus we have the perception of human incarnation in this world and thus God is perceived by us (Yat sakshat.., pratyagatmanamaikshat -Veda). Therefore science which is based on the perception is the basis of the spiritual knowledge. The human incarnation showing specialties is satisfying the basic perception. The unimaginable talents of the human incarnation indicating the unimaginable God are clearly perceived. Therefore the unimaginable God is perceived but the unimaginability is not violated. To deny the unimaginable God is unscientific and shows only foolish rigidity.

Veda says that this entire world is a homogeneous entity called as Brahman (Sarvam khalu idam Brahma). Veda also says that all the forms existing in this world are generated from, maintained by and dissolved into Brahman. On scientific analysis it is clearly proved that the inert energy can be the Brahman that is mentioned by Veda. Matter, awareness, light, heat, sound, electricity, work etc. are the various modifications of the inert energy. The inter-conversion of inert energy and all these forms is very clearly proved. The awareness in a human being disappears when the food is not supplied. The food (Annam) and the oxygen (Prana) combine to produce the inert energy. The food is oxidized and energy is released. A part of this energy is converted into awareness in the brain and nervous system. The reverse of this is invalid because awareness is not producing energy or any form of the energy. When the food is not supplied, the awareness is unable to produce the heat energy, which can maintain the activities of the body. The awareness is also unable to produce even a single atom of matter. Therefore awareness cannot generate any item of the world.

Moreover awareness is discontinuous and therefore you cannot consider that this world is made of awareness. The awareness itself is the inert energy in its essential form and thus constitutes the various items of this world or a dream. You can realize any item of this world as inert energy by scientific analysis. To realize this world as modification of awareness is only an imagination. Thus the basic validity of the authority, which is perception and direct experience is absent in the argument of Advaita philosophers.

[Continuied in Part-2]

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

Universal Spirituality for World Peace

Phroggy's picture


When Advaita talks about 'direct perception' or 'experience of Truth' words become only pointers and can no longer be taken literally. Truth is not a perception in the way that senses peceive, nor is it an experience in the way mind is accustomed.

To mistake the finger for the moon and then use logic to declare the pointing a blunder, is to make a blunder.

Phroggy | Fri, 12/26/2008 - 03:16
kaput's picture


Why so long? I thought truth can come only in small.

And why the promotion in the bottom? I thought truth was the only motive.

kaput | Fri, 12/26/2008 - 22:41