Question: Now, which of these approaches do you think best fits the Advaitin interpretation and why?
Dear Kismet,
With no scope of solving this issue correctly, I would like to share some views of non-dualists on the two tough scenarios pointed out by you.
As the actualities of the non-contemplative mechanistic world are outside the scope of Vedantic speculation, Vedantic methodology reduce the multiple possibilities and the pluralistic probabilities of psychological result of perception and learning and reasoning to a single notion called
KNOWLEDGE and gains a fuller status of an epistemological frame of reference for their speculation.
That is, perception, belief, faith, opinion, sensing, reasoning etc... are reduced to a single notion called
knowledge, which could be ‘right’ or ‘wrong’.
All philosophical enquiry presupposes distinction between truth and falsehood or even more precisely ‘what is apparent’ and what underlies the appearance. A search as such helps the seeker envisage the true value content of life, which is happiness, as the ultimate goal as recognition. No philosophing serves as the inciting cause of unhappiness.
And the
FEAR factor is treated as the axiological frame of f reference of this particular speculation. This is 'fear' is not to be treated as an emotion experienced in anticipation of some specific pain or danger, but to be viewed in the wide range of Upanishads quotes such as
‘dvitIyAd vai bhayam bhavati’ etc... (Brihad I. iv. 2 which is vaguely translated as ‘Fear indeed arises from second’)
When ‘the visible’ is superseded by the ‘intelligible’, the language reaches its limitation, examples, analogies and proto-linguistic expressions etc. tends to play the major role is a practical consequence that follows naturally, for which Sankara is innocent but the science Vedanta is not an exception to it.
When common life experiences give personal assurance for truths, elaborate laboratory experiments as in modern science induces lesser values, such could be the reason Vedanta resort itself to less complicated but casual examples as it’s favourite to arrive at certitudes,
the rope and the snake, is not to be mistaken. Love
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