Modern knowledge and the Vedas

Do the Vedas really contain any advanced knowledge as so many people claim they do?    QUORA

15.3.15 – I’d say the Vedas contain the most fundamental and ‘advanced’ knowledge there is, though mostly portrayed  in the form of paradox (analogy, metaphor, story, etc.), so that one has to crack the code in order to find the wealth hidden in them. That knowledge is not like empirical science, which is cumulative and provisional, and which could be said to be somehow contained in it, even if in embryonic or potential form. That knowledge or perspective is metaphysical rather than mystical. According to the Vedas there is one and only one reality: consciousness (brahman, the Absolute, etc.), which pervades the whole universe; it is immanent in it as well as transcendent… “the smallest of the small, the largest of the large”. It cannot be measured out or understood by the mind, for which it is ineffable, but it is that by which the mind comprehends… it cannot be expressed in words but by which the tongue speaks… it is eye of the eye, ear of the ear, mind of the mind, as expressed in the Upanishads.

Modern physics is having a hard time trying to explain away what consciousness is in terms of physical phenomena (neuronal activity in the brain), but consciousness is not just an irreducible phenomenon or datum; it is reality itself, everything being comprehended in it (theories, doubts, projections, emotions, things, thoughts, intelligence, observer and observed, you and I). The part (for instance, an ‘external’ observer) cannot understand the whole into which he/she is enclosed. For the Vedas, to repeat, reality is one, and contemporary physics is trying to find out in which way it is so (‘theory of everything’, ‘unified field’…). Not all physicists are reductionist, some of them having seemingly mutated into philosophers with a workable understanding of the core of Vedic teachings.


Necessity of karma kanda

According to Shankara, the entire Veda is important in that, till the seeker reaches the stage of pursuing the higher knowledge (jñana kanda) the duties enjoined in the other parts (karma kanda) are necessary for him. Otherwise, the Veda would not teach them. So, a spiritual seeker has to undertake scriptural study.

The path of action (karma yoga), states Shankara, is the ‘means to the supreme bliss indirectly’ in that it prepares the mind of the spiritual aspirant for knowledge, and thereby makes him competent for adopting the path of knowledge (jnana yoga), which is the direct path to liberation. Man cannot abstain from action, and as action binds man by resulting in karma… it is essential to know how to act without accruing further karma. This is the secret of action, called naiskarmya in the Gita… true renunciation is a mental disposition wherein the mind becomes serene without the distractions of the world.

(Spiritual Path). The Roots of Vedanta – Selections from Shankara’s Writings, p. 326

Revision of ‘Review of article on Shankara’ – Part 5

A tarka (reasoning, argumentation) is required for the analysis of anubhava, as both SSS and RB (the author) agree – consistent with Shankara’s position. That is, language and thought, needless to say, have a role to play, chiefly for exposition and analysis.

However, after two long, dense paragraphs RB contends: “If the tarka required to examine anubhava is itself completely dependent on ´sruti, then by no means is anubhava the ‘kingpin’ of pram¯”

Prior to this, SSS was quoted as maintaining that “for this unique tarka all universal anubhavas or experiences (intuitive experiences) themselves are the support.” The author states that this affirmation involves circular argumentation, and that to say that Shankara interprets the Vedas as being consistent with anubhava is wrong, the truth being the other way around, anubhava is consistent with the Vedas: “it should be clear that according to Sure´svar¯ac¯arya, the direct realization is directly from just ´sruti itself, thus satisfying the criteria for it to be a pram¯an.a…. The direct realization of the self is from ´sruti alone.” Continue reading