2026-03-26 04:57:33 by ambuda-bot
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INTRODUCTION
produce an intellectual conviction, which falls far
short of the direct realization of the Truth, for
which the spiritual aspirant must undergo a course of
Sadhana under the guidance and supervision of the
Guru, who has himself gone through the grind and
envisaged the Truth face to face.
Monistic Vedanta has uniformly discarded the world
of sense and intellect and all that revolves round the
conception of dualism as an unmitigated illusion, for
which there is no logical or ontological justification.
All attempts at a rationalization of the world-
appearance together with the fundamental datum of
logical thought, viz., the ego, are bound to end in a
cul de sac and a confession of failure. The failure of
logic is not due to the limitations of the human
intellect, but to an intrinsic defect, which vitiates the
very nature of objectivity. This is the burden of the
Upanishads, and the entire Vedantic philosophical
literature, from the earliest writings of Gaudapâda
and Sankaracharya down to the latest polemical
works of Sriharsha, Chitsukha and Madhusudana
Saraswati, are occupied with the task of proving
the unreality of the objective world by appeal to logic
and authority alike.
Vedanta philosophy admits threefold criterion of
Truth, viz., authority (Shruti), logic (Yukti) and
self-realization (Atmánubhuti). Authority is equated
with self-realization and is valid only because it
embodies the results of realization by seers of Truth,
which are always open to attestation by the self-
realization of the coming seekers of Truth.
The ap-
proach of Vedanta is thus seen to be rational in the
produce an intellectual conviction, which falls far
short of the direct realization of the Truth, for
which the spiritual aspirant must undergo a course of
Sadhana under the guidance and supervision of the
Guru, who has himself gone through the grind and
envisaged the Truth face to face.
Monistic Vedanta has uniformly discarded the world
of sense and intellect and all that revolves round the
conception of dualism as an unmitigated illusion, for
which there is no logical or ontological justification.
All attempts at a rationalization of the world-
appearance together with the fundamental datum of
logical thought, viz., the ego, are bound to end in a
cul de sac and a confession of failure. The failure of
logic is not due to the limitations of the human
intellect, but to an intrinsic defect, which vitiates the
very nature of objectivity. This is the burden of the
Upanishads, and the entire Vedantic philosophical
literature, from the earliest writings of Gaudapâda
and Sankaracharya down to the latest polemical
works of Sriharsha, Chitsukha and Madhusudana
Saraswati, are occupied with the task of proving
the unreality of the objective world by appeal to logic
and authority alike.
Vedanta philosophy admits threefold criterion of
Truth, viz., authority (Shruti), logic (Yukti) and
self-realization (Atmánubhuti). Authority is equated
with self-realization and is valid only because it
embodies the results of realization by seers of Truth,
which are always open to attestation by the self-
realization of the coming seekers of Truth.
The ap-
proach of Vedanta is thus seen to be rational in the