Although Vedanta deals with knowledge and is essentially an inellectual pursuit , how we the nature of the knowledge is not like modern science , which is imperonal.
Vedanta cannot be imperson, since Vedanta is about 2 persons, purushas, jiva and isvara. So Vedanta is about as personal as it can get, it is about the fundamental reality about oneself . Oneself is the most dear to oneself and is usually fraught with complexes and emotions , it is very hard to make a study of oneself, as it is such an a emotional thing. How can I be objective a bit myself , people tend to think that in order to be objective and become a study of knowledge it has to be necessarily an impersonal study. However for atma Vidya, impersonal study cannot work, as atma is oneself the person.
But at the same time as it is in any field of knowedge there has to be a certain objectivity involved, just because it is a personal study of isvara and atma, when it comes to knowledge it cannot be subjective.
Vedanta if one truly understands it , is as a matter of fact both deeply personal at the same time totally objective. And this becomes possible only due to the fact that atma is priyaH, loved. There is tremendous love for oneself, since oneself is worthy of being loved. On self is happiness itself , Ananda and worthy of love. All that human being look for in life is happiness and to be loved and Vedanta tells you , you are worthy, you are the object or love, you are indeed that limitless happiness itself.
Hence Vedanta is in fact deeply personal, at the same time it acknowledges the emotional issues , and attributes them to ignorance. Raga, bhaya, krodha, it attributes to the cause which is ignorance. It promises objective knowledge that is deeply personal and reveals oneself as the vary nature of wholeness and sweetness.
Vedanta cannot be imperson, since Vedanta is about 2 persons, purushas, jiva and isvara. So Vedanta is about as personal as it can get, it is about the fundamental reality about oneself . Oneself is the most dear to oneself and is usually fraught with complexes and emotions , it is very hard to make a study of oneself, as it is such an a emotional thing. How can I be objective a bit myself , people tend to think that in order to be objective and become a study of knowledge it has to be necessarily an impersonal study. However for atma Vidya, impersonal study cannot work, as atma is oneself the person.
But at the same time as it is in any field of knowedge there has to be a certain objectivity involved, just because it is a personal study of isvara and atma, when it comes to knowledge it cannot be subjective.
Vedanta if one truly understands it , is as a matter of fact both deeply personal at the same time totally objective. And this becomes possible only due to the fact that atma is priyaH, loved. There is tremendous love for oneself, since oneself is worthy of being loved. On self is happiness itself , Ananda and worthy of love. All that human being look for in life is happiness and to be loved and Vedanta tells you , you are worthy, you are the object or love, you are indeed that limitless happiness itself.
Hence Vedanta is in fact deeply personal, at the same time it acknowledges the emotional issues , and attributes them to ignorance. Raga, bhaya, krodha, it attributes to the cause which is ignorance. It promises objective knowledge that is deeply personal and reveals oneself as the vary nature of wholeness and sweetness.
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