BRHMN

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Bullet Gist – Key References and Scholars in Comparative Theology and Vedānta

• B. N. K. Sharma

  • History of the Dvaita School of Vedānta and Its Literature (2nd rev. ed., 1981)

  • Retired Professor of Sanskrit, Ruparel College, Bombay

  • Authority on Dvaita Vedānta, synthesizing classical and contemporary theology

  • Also authored Philosophy of Śrī Madhvācārya

• Gordon D. Kaufman

  • Professor emeritus, Harvard Divinity School

  • In Face of Mystery: A Constructive Theology (1993)

  • Demonstrates critical, reflective theology comparable to philosophy

• G. C. Pande

  • Former Vice-Chancellor of Allahabad and Rajasthan Universities

  • Work on early Buddhism in Vedic and Śramaṇic context

  • Authored Life and Thought of Śaṅkarācārya (1994)

• Anantanand Rambachan

  • Professor of Religious Studies, St. Olaf College

  • Focus: śruti, Śaṅkara, Vivekananda

  • Key work: The Limits of Scripture: Vivekananda’s Reinterpretation of the Vedas (1994)

• K. Satchidananda Murty

  • Philosophy professor for 35 years, globally lectured

  • Important works: Reason and Revelation in Advaita Vedānta (1959), Vedic Hermeneutics (1993)

• Martin Buber

  • Works: Good and Evil: Two Interpretations (1953), I and Thou (1958)

  • Contributions to relational and dialogical theology

• Additional Notes

  • Later Indian tradition discusses Brahman saguṇa (with qualities) and nirguṇa (without qualities)

  • Comparative studies reference faith and reason, e.g., Summa Theologiae I.1.12

• Overall Context:

• These scholars provide the foundational texts and frameworks for studying Indian and Western religions comparatively, bridging philosophy, theology, and Vedānta.

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Bullet Gist – Nonduality (Advaita Vedānta) and Experience of Brahman

• Core Idea: Nonduality (Advaita) asserts that the individual soul (Ātman) is ultimately identical with the universal principle (Brahman).

• Implication: The usual distinction between subject (pramātṛ) and object (prameya) breaks down; conventional means of knowledge (pramāṇas) have limits.

• Knowledge of Brahman:

  • Different from knowing ordinary objects; requires a special sense of ‘knowing’.

  • Śaṅkara emphasizes culmination in experience (anubhava), though he does not treat anubhava as a pramāṇa.

• Text vs Experience Debate:

  • Some argue scripture (śabda) is the only valid path.

  • Others argue direct experience is necessary.

  • A holistic approach values both scripture and experience.

• Role of Anubhava (Experience):

  • Modern scholars may overemphasize experience due to empiricism.

  • In Śaṅkara’s view, experience complements scripture but cannot replace it.

• Comparison with Western Thought:

  • Similar to John Hick’s idea of religious “seeing-as”, but Śaṅkara emphasizes nondual reality.

  • Experience alone is insufficient; authority of sacred text and tradition is also essential.

• Contrast with Pūrva Mīmāṁsā:

  • Pūrva Mīmāṁsā is atheistic and prioritizes scripture over deity/experience.

  • Advaita adopts a balanced, nuanced strategy: Brahman is beyond pramāṇas, conceptualized as nirguṇa (without qualities), mysterious, and ultimately experienced.

• Key Takeaway:

  • Brahman is beyond ordinary knowledge; realization combines scriptural insight, reasoning, and direct experience, maintaining nondual understanding of self and universe.

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If you want, I can make a simple diagram showing “Ātman = Brahman” and the role of scripture vs experience vs pramāṇas — it’s very helpful for quick understanding.

Do you want me to make that diagram?

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