Search For Absolute In Neo Vedanta

Here's a comprehensive summary of George B. Burch's "Search for the Absolute in Neo-Vedanta," focusing on the philosophy of K. C. Bhattacharyya:

The article explores the philosophical journey of K. C. Bhattacharyya, a prominent figure in Neo-Vedanta, who dedicated his life to the "search for the Absolute." Burch outlines Bhattacharyya's thought in three distinct phases, each influenced by different philosophical traditions but ultimately rooted in Vedanta.

I. The Absolute as Indefinite (First Phase)

• Core Idea: Bhattacharyya's initial phase aligns with Upanishadic thought, defining the Absolute (Brahman) as "Indefinite," best described by the negative assertion "neti neti" ("not this, not that").
• Vedantic Basis: He accepted traditional Vedanta, emphasizing the self as indescribable and the phenomenal world as ultimately illusory, though not entirely unreal, existing "in the reality of Brahman."
• Revelation and Reason: Revelation (scripture) is seen as a necessary aid to understanding, a clue to truth rather than a dogmatic basis. Reason is crucial for comprehending these truths, preparing the ground for intuitive realization.
• Hegelian Influence: Bhattacharyya was influenced by Hegel, particularly Hegelian logic, but critiqued its inability to create new categories, finding an implicit admission of the indefinite within it.
• Logic of the Indefinite: He proposed a logic that accommodates the indefinite, moving beyond traditional binary (true/false) systems. This logic aimed to understand the Absolute not as a definite entity but as something that "is and is not indefinite at once." This logic, he argued, could explain the Vedantic assertion of the world's unreality.
• The "Demand" for Certitude: Bhattacharyya identified a key human "demand" for absolute certitude, particularly in the face of life's perceived vanity. This demand, he believed, drives the philosophical search for the Absolute, which Vedanta understands as "known as unknown, but for that very reason 'demanding to be known.'"

II. The Absolute as Subject (Second Phase)

• Core Idea: Shifting from indefiniteness, Bhattacharyya's second phase interprets the Absolute as the "Subject," echoing the Upanishadic "Tat tvam asi" ("You are it").
• Kantian Influence: Kant's philosophy, particularly his transcendental reflection, significantly shaped this phase. Bhattacharyya viewed Kant's transcendental idealism as aligning with Vedanta's non-dualism, seeing both mind and matter as illusory in contrast to the real Self.
• Subjectivity and Freedom: The Self, in this phase, is understood as conscious freedom. The book The Subject as Freedom elaborates on this, arguing that the self's freedom is the foundation of Kant's transcendental philosophy and Bhattacharyya's own conclusion.
• Epistemological Problems: He explored concepts like "falsity" as apparent existence and distinguished between knowing and truth, arguing that only truth is known, and only the known is true.
• Fact and Belief: Bhattacharyya proposed that "fact is defined as what is believed," emphasizing that advancing in wisdom comes not from discovering new existences but from discovering new non-existences (rejecting what was previously believed).
• Modes of Subjectivity: He outlined stages of subjectivity—bodily, psychic, and spiritual—each involving a progressive freeing of the subject from objectivity. This process culminates in the Absolute as pure spiritual subjectivity, the self as absolute freedom, devoid of individual distinctness.

III. The Absolute as Alternation (Third Phase)

• Core Idea: This phase marks Bhattacharyya's most original contribution, defining the Absolute as "Alternation," drawing heavily from Jain logic.
• Jain Influence: Studying Jain philosophical works, particularly Prameya Kamala Martanda, Bhattacharyya was struck by the Jain concept of anekantavada (non-absolutism) and its "indeterministic extension."
• Logic of Alternation: He interpreted anekantavada not as asserting compatible truths simultaneously (as Jains traditionally do with syat), but as a logic of incompatible alternatives that are true separately but not together. This "logic of alternation" is presented as a contrast to dogmatic and liberal philosophies, promoting tolerance and choice.
• Alternative Absolutes: The central thesis here is that the Absolute is not a single, unified entity but exists in "alternative forms." These forms correspond to the three primary functions of consciousness: knowing (leading to Truth), willing (leading to Freedom), and feeling (leading to Value).
• Incommensurable Absolutes: These alternative absolutes are incommensurable and cannot be integrated into a single higher synthesis. Each is absolute in its own right and, once accepted, excludes the others. This represents a move away from monism towards a pluralism of absolutes, justified by the logic of alternation.

Overall Significance and Legacy:

• Neo-Vedanta: Bhattacharyya's philosophy is presented as a vital development within Neo-Vedanta, bridging traditional Indian thought with Western philosophy (especially Kant and Hegel).
• Method: His approach is characterized by subtle dialectic, rigorous analysis, and a distinctive, often challenging, writing style. He sought to redefine philosophy as a rational analysis of experience.
• Original Contributions: His key contributions include the logic of the indefinite, the concept of the subject as freedom, and the doctrine of alternative absolutes based on the logic of alternation.
• Universality: Burch emphasizes that Bhattacharyya's Neo-Vedanta, with its philosophical rigor and English literary expression, holds universal appeal, transcending its Indian cultural origins.
• Continued Development: The article concludes by mentioning the continuation of Bhattacharyya's thought through his son, Kalidas Bhattacharyya, who further developed the concept of alternation in his own philosophical work.

In essence, Burch's article provides a detailed intellectual biography of K. C. Bhattacharyya, tracing his philosophical evolution from an emphasis on the Indefinite Absolute to the Subject as Freedom, and finally to the Absolute as Alternation, a concept deeply influenced by Jainism and profoundly shaping his mature thought.