The Dicey Problem of New Age Science: Einstein, Hawking and God at the Casino- 9789384363505, Vedic Physics: Towards Unification of Quantum Mechanics and General Relativity- 9788120832701 , Buddhist Theory of Causation and Einstein’s Theory of Relativity- 8170303311 Science, Materialism, Mysticism- 9788187916062, Jaina Relativism And Relativity Physics- 9788120838154, Lord of Creation- 978817104475
In this path breaking book, Keshav Dev Verma builds a bridge between modern science and the realm of Vedic Science so that modern scientists can traverse the universe of truth that are enunciated in the Vedas, to the eternal truth they are in search of. To the students and researchers of Vedas, Darshanas and Indian Shastras, this book provides the much needed backdrop of modern science to strikingly see the relevance of Vedic Science today. For the first time, Keshav Dev Verma defines the fundamental building blocks of Vedic model of nature of reality such as ‘Purusha’, ‘Prakriti’, Mahat’, ‘Ahankara’, ‘tanmatras’ and ‘panca Mahabhutas’ based on the great works of Yaska. The author has specifically focused on the elements of creation enumerated by ‘Sankhya’ that presents a complete and consistent structure of Vedic theory of creation of universe as well as its dissolution, the two questions that have so far eluded modern science. The author the not only poses the fundamental questions posed by Stephen Hawking which modern science is unable to answer, but also dares to answer them based on the Vedic Physics introduced by him. This is a bold and brave book that will evoke and provoke both modern scientists as well as researchers of ancient Shastras to test their models in the light of the Vedic model which the author believes is the only valid and irrefutable model of reality.
Although difficult to comprehend in the first reading, both to the people in the east and west trained in the modern methods of learning, this book leaves an undeliable marks and impressions that linger and recycle in the mind suggesting that there is something unique and novel that needs to be pursued. The book lays down an alternative original framework and template for enquiry of human mind. The framework is generic based on the Sankhya philosophy and school of thought. It elaborates on the fundamental notions such as (Prakriti, Nlahat, Ahankar, Rita and Satya, Bramha and Prajapatis, the universe creation, sphota, tanmatras, panch mahabhutas, purush, yagna, kala, pralaya etc) and endeavours sometimes unnecessarily labours to link them to what we butk now in modern physics. In its own right, the framework is sufficiently exciting to be pursued to eventful conclusion. The framework is far more than encompassing the physics alone. Modern physics, as we understand, deals with matter, at all locations, and in all its aspects including its state, composition, characterization, properties such as magnetic, electric etc, energy states levels and forms, evolution and transformation, motion and dynamics interactions and force fields and so on so forth. The basic settings, as assumed and occasionally verified, allow to sometimes build exacting relationships between cause and effect, while for some others the relationships are at best approximate and for yet others the situations could even be paradoxical. Conventional approach understands this as events occur at all possible length and time scales and according as their importance contributes to the net outcome. Integrating the chain of such events together spanning a range of scales as wide as 10-12 to 1012 has always been a problem. The curse of dimensionality and presence of nonlinearity may as well be the creation of our own basic premises and perception.
The question is: Can the alternative approach propounded here pave the way? If so – how does one quantify the causal relation and predictability? Shri. K.D. Verma, the author, has laid down the foundations using an unobstructing and free flowing language. I am sure this will excite the nascent minds to take it further. The type set is free of trivial errors and the book – even, if not understood clearly by all uninitiated person like me, is certainly a pleasure to read. It compels one to continue to think.
Said al—Andalusi, a noted Arab scholar, stated that "India is the first nation to have cultivated science" and praising Indians for their knowledge further says, "India is known for the wisdom of its people. Over many centuries, all the kings of the past have recognized the ability of the Indians in all branches of knowledge? Referring to theology he writes, "Some of them (Indian people) believe in the creation of the world, while others believe in its eternity...the majority of the Indians believe in the eternity of the world because it is created by the creator of the creators." As regards the cosmology of Indians Andalusi remarks "...(they) say that all the seven planets and their apogees and perigees meet in the head of Aries once every four thousand thousand thousand years and three hundred thousand thousand years and twenty thousand thousand solar years. They call this cycle the ‘period of the universe’ because they believe that when all the planets meet in the head of the Aries everything found on earth will perish, leaving the lower universe in a state of destruction for a very long time until the planets and their apogees and perigees disperse back to their zodiacs (constellations). When this takes place the world returns to its original state. The cycle repeats itself indefinitely." (Book of the Category of Notions by Said al-Andalusi — ed. by Sema an I. Salem and Alok Kumar, University of Texas Press, Austin, Texas, 1991)
It appears that some aspects of Indian cosmology, particularly the cyclic nature of the creation and annihilation, had travelled to the Arab scholars and probably through their writings to the European world. But Indians had a much deeper insight and an equally strong system of correlation of cause and effect in interpreting natural phenomena. The scientific perceptions of ancient Indian genius are reflected in concepts regarding the ultimate structure of matter, which were first propounded by the Indians. The evolution of elements which are the building blocks for forming diverse compounds has been discussed in various schools of philosophy in India. Ancient Indians had a fairly good understanding of measuring and mapping, of investigating the course of heavenly bodies, of agricultural techniques and of analyzing the constitution of matter. The sources of various scientific perceptions are traced to Rgveda. One is simply wonderstruck to find in certain hymns a searching enquiry into the creation of the world. The song of creation is described in the 129th Sukta of the 10 “Book of Rgveda which says:
Then was not non—existent nor existent; There was no realm of air, no sky beyond it. What covered in, and where'? and what gave shelter? Was water there, unfathomed depth of water?
It goes on to say that in the beginning one could not say with surety about the immortality or death, nor could one say about day or night. Whatever existed (or did not exist) was void and formless and so on. Then the hymn raises some fundamental questions:
Who verily knows and who declares it, whence it was born and whence comes this creation? The gods are later than this world’s production, Who knows, then, whence it first came into being?
Thus Rgveda on the one hand raises serious philosophical doubts and on the other has the seeds of a very advanced cosmology. The Vedic cosmos appears to be self-perpetuating and self-sufficient as well. It may thus be recognized that this Vedic hymn does not propose any outside creator. There is no extraneous matter from which ‘God’ created the Universe.
The history of Indian science is closely linked with the origin of the Vedic texts. According to one view, the Veda not only contains some illuminating truths of scientific knowledge but contains even the truths that physical science has discovered in the modern times. This claim may require a good deal of proving, but it can be said that not only ancient Indian civilization but even several other ancient civilizations possessed secrets of science; some of which modern knowledge has recovered, extended and made more rich and precise but others are even now being recovered.
The language of the Veda is symbolic, and the knowledge that it contains in regard to Matter, Life, Mind and Supermind, as also of unity of the universe and the oneness of Ultimate Reality is presented in a language that is not easily intelligible to us. It speaks of Matter and the knowledge of Matter as that of the three earths; it speaks of life- force as the mid-region (amtariksa), and it speaks of mind and the knowledge of the mind as of three heavens. And beyond the triple lower world of Matter, Life and Mind, it speaks of truth—wor1d, the world of the Truth, Right and Vast (satyam rtam brhat) manifested in svar, with its three luminous heavens. The Veda goes still farther, and it expounds the knowledge of the still higher three worlds which in the later tradition of Indian knowledge has been identified with the knowledge of the worlds of the Being, Conscious—Force and Delight. To the Vedic seers all this knowledge was scientific, considering that knowledge is systematic and it is verifiable, repeatable and capable of further expansions in the light of constant enlargement.
In the field of Astronomy the Vedic scholars had scaled amazing heights. The earliest tradition of astronomical observations is perhaps the ancient most as is evidenced by the specific references in the Vedic and Brahamanical literature. Rgveda records the identification of the planet Jupiter (Brahaspati) by Vamadeva. The hymn is also repeated in Atharvaveda.
Wilson translates this as: "Brhaspati when first being born in the highest heaven of supreme light, seven—mouthed, multiform (combined) with sound, and seven—rayed has subdued darkness?
In the Taittiriya Brahmana one finds a reference:
Just as Vamadeva identified the planet Jupiter, the planet Venus (Sukra) was identified by Rsi Vena, son of Bhrgu. The specific reference to this is found in Rgveda There are two hymns of twenty verses associated with the name of Vena Bhargava. The planet he identified is named after him. The name Venus appears to have been derived from Vena. The Greek story of Venus as goddess of love also appears as a modification of the Vedic narrative which describes Vena as being loved by an Apsara just as a lady cherishes her paramour.
The Vedic literature indicates a tradition of scientific observation and there are several references which reveal that such a tradition continued in different disciplines.
It would be, therefore, in the fitness of things that serious studies should be undertaken for identifying the scientific concepts in ancient Indian literature and to see whether a tradition of scientific enquiry was built by them and whether they had developed a logic and a • consistent approach to understand the ever changing physical world or what is generally called as the mystery of the Universe. In such an investigation the intention should not be to match the Vedic concepts with those of the modern sciences.
The present volume on Vedic Physics by Keshav Dev Verma is indeed a unique attempt to interpret the ancient Indian literature by defining various symbols, concepts and the terminology occurring in Vedic hymns and other texts. While accepting Maharsi Dayananda’s view that Vedas are the repository of all true sciences the author does examine this statement with a view to test it on the hard rock of truth. As mentioned earlier, the Vedic hymns contain the seeds of a highly advanced cosmology. Shri Verma has selected Sankhya which according to him ‘presents a wholesome structure of Vedic Physics`.
It is well known that Sankhya-Patanjala system explains the physical world (Universe on the basis of cosmic evolution; the Vaisesika-Nyaya expounds the methodology and elaborates the concepts of physics, chemistry and mechanics. Shri Verma has very systematically tried to interpret the Sankhya aphorisms and concludes that the ultimate ground to which the manifested world can be traced is Prakrti having three attributes——Sattva (existence), energy at rest, Rajas (energy that which is efficient in a phenomenon and is characterised by a tendency to move and overcome any resistance) and Tamas (mass or inertia) which resists the Rajas to do work and also resists Sattva from conscious manifestation.
The ultimate building blocks of the Universe, then according to Sankhya, are (1) Essence, (2) Energy and (3) Matter, mass or inertia. The author concludes, since essence is energy at rest and Rajas is energy in motion and mass is energy quantized, the Prakrti is energy. The question now arises as to how does this unmanifested Prakrti become manifest? The Sankhya answers it and says, by coming in contact with the Purusa — the efficient cause, the inert Prakrti gets activated. The question remains how Purusa comes in contact with Prakrti? Who initiates this process? I s the process mechanical or non— mechanical? Shri Verma has tried to answer this by taking recourse to Maharsi Dayananda’s Introduction to the commentary on Rgveda and other Vedic hymns. I believe this would motivate scholars for further research.
In one sense Sankhya propounded the theory of evolution rather than creation. The universe is not a creation by an extra-terrestrial agency hut the result of the interaction between Prakrti and Purusa. Historically it is the first doctrine expounded anywhere in the world to exhibit an independence of mind and freedom for enquiry. It is indeed laudable that Shri Verma has made a serious attempt to give a new interpretation to several Vedic statements which reveal this spirit of enquiry. It is a different matter whether one agrees with the interpretation or not but it has to be recognised that the present book stimulates serious interest in the subject and offers a new approach.
Shri Vet ma has raised a very important issue regarding the important role of the efficient cause which activates the material cause, i.e., the energy to produce this universe as a self-contained whole system. He tries to resolve it by referring to Svetasvatara Upanisad and defines "It (Efficient Cause) has neither any work to perform nor there are in existence its implements, nor there is anyone its equal, nor is there visible or known to be anyone exceeding It. The excellence of its power is heard or known from various sources and its knowledge, force and dynamism are natural states of its being."
Prakrti is an inert, unconscious entity while Purusa is the conscious activator of Prakrti. In Sankhya scheme the evolution of both inanimate and animate or conscious world is taken into account. The present author has not considered the elements related to the biological development; he has only taken into account the evolution of inanimate matter. But the current trend in science is to enquire into questions like, ‘How does brain behave as an instrument of mental processes'?’ The mind-body relationship is a very fascinating yet a baffling riddle and is a subject matter of modern researches. The none—computational aspects of the universe, however, do not find any place in the modern scientific theories. While discussing the incompleteness of such a scientific world view Roger Penrose says:
"A scientific world—view which does not profoundly come to terms with the problem of conscious minds can have no serious pretensions of completeness. Consciousness is part of our universe, so any physical theory which makes no proper place for it falls fundamentally short of providing a genuine description of the world. I would maintain that there is yet no physical, biological, or computational theory that comes very close to explaining our consciousness and consequent intelligence; but that should not deter us from striving to search for one."
Arguing further, he states: "In Part I (of the book) I argued (in the particular case of mathematical understanding) that the phenomenon of consciousness can arise only in the presence of some non- computational physical processes taking place in the brain. One must presume, however, that such (putative) non-computational processes would also have to be inherent in the action of the same material, satisfying the same physical laws, as are the inanimate objects of the universe. We must therefore ask two things. First, why is it that the phenomenon of consciousness appears to occur, as far as we know, only in (or in relation to) brains — although we should not rule out the possibility that consciousness might be present also in other appropriate physical systems? Second, we must ask how could it be that such a seemingly important (putative) ingredient as non—computational behaviour, presumed to be inherent- potentially, at least- in the actions of all material things, so far has entirely escaped the notice of physicists‘?" (Shadows of Mind, p. 8, 217, Vintage 1995)
However, the need to incorporate non—computational ingredient in the physical theories, is being increasingly felt. Perhaps the present author or some of his associates would undertake this task of providing this missing link.
In the chapter ‘Mahat’ the author says that according to Sankhya the term Mahat is also interpreted as ‘buddhi-tattva’ or the element of intelligence. Intelligence is not a material product, and according to Verma it reveals the divine wisdom of Purusa. Later on in the chapter on ‘Purusa’ he defines Purusa as the embodiment of Sat- Cit-Anando.
From the epithet Cit—meaning the animating principle of life—is derived the word Cetana—that is consciousness. If we accept that, Purusa completely pervades Prakrti in order to activate it, then intelligence and consciousness become inherent properties of the manifested world. What Roger Penrose is seeking becomes a natural outcome of the Samkhya system.
But the question still remains as to how Purusa activates Prakrti? It may he recognized that there has been a debate among the various commentators of Upanisads and the Samkhya school regarding the ultimate cause of creation. The debate has travelled into modern physics as well. Studies like the present one undertaken by KD. Verma can lie useful in throwing light on this subject by the paradigm suggested by ancient Indian seers and sages.
K.D. Verma’s exposition of various concepts like tanmatra, panca mahabhuta, akasa, vayu, agni, etc., deserves special attention and critical study as also his exposition of Brahma and Prajapatis. He has attempted to build a theory of creation by analyzing various hymns of Vedas and by attributing meaning to various Vedic symbols and cosmological processes which provide a holistic world-view converging to a similar approach propounded by some of the modern physicists. However, Verma has introduced some more concepts like Brahma (not Brahma) as the smallest creative principle termed as ‘Atom’, Prajapatis-ten in number and correlated to various fundamental particles like electron, proton, neutron, pion, etc. Such a correlation is likely to raise a serious debate and requires more research in Vedic philosophico—scientific concepts and terminology and for demystifying the Vedic literature. Verma’s book will serve as a catalyst for further research in developing a consistent theory based on Vedic concepts for explaining the various properties and behaviour of the physical world around us. Vedic scholars should undertake this task seriously.
K.D. Verma has based his model mostly on the basis of Sankhya philosophy. But there are other schools of Hindu thought which hold an atomistic view of the physical world around us. It is now well recognized that the Atomic theory makes an integral part of the Vaisesika, and it is also acknowledged by the Nyaya. Jains have also adopted the atomic theory, as is stated in the Abhidharmakosavyakhya. According to some scholars, although no mention is made of it in the Buddhist Pali canonical books, it is quite different, however, with the Northern Buddhists. The Vaibhasikas and Sautrantikas were adherents of the atomic theory, while the Madhyamikas and Yogacaras opposed it, as they declared the external world not to be real.
It appears that the Jains worked out their system from the most primitive notions about matter. According to some commentators the Jains maintain that everything in this world, except souls and mere space, is produced from matter (pudgala), and that all matter consists of atoms (parammanu). Each atom occupies one point (pradesa) of space.
Vaisesika mainly deals with physics and Nyaya with metaphysics and dialectics. The physical side of the atomic theory was deliberated more by the Vaisesikas, and the metaphysical by the Naiyayikas. In fact, Badarayana regards the atomic theory as the cardinal principle of the Vaisesika system. The Nyaya Vartika states that atom is invisible because it is not composed of material parts.
The metaphysical questions, however, relating to atoms are fully discussed by Gautama, and further explained by Vatsyayana. The Naiyayikas maintain that the whole is not merely a combination of its parts but something more than its parts; it is a different thing (arthantara), not separated from its parts, but rather something in addition to them. In the Buddhist thought the Vaibhasikas admitted that an atom had six sides, but they maintained that they made but one, or what comes to the same, that the space within an atom could not be divided.
The Sautrantikas seem to have regarded the aggregate of seven atoms as the smallest compound (aha). Their opinion seems to have been that the (globular) atoms did not touch one another completely, but that there was an interval between them. All agreed that atom is indivisible, though some admitted that it might be regarded as having parts, viz., six or eight sides. Both Vaibhasikas and Sautrantikas declare that atoms are not hollow, and cannot penetrate one another.
The latest improvement of the atomic theory consists in the assumption of dvyanukas, etc. It was first thought by Prasastapada and is plainly referred to by Udyotakara; it was received as a tenet in all later works of what may be called the combined Nyaya—Vaisesika.
It is assumed that two atoms (paramanu) form one binary (dvyanuka), and that three or more dvyanuka-s form one tryanuka, which is ‘great’ and perceptible by the eye. From tryanukas are produced all things. Modern writers further assume caturanukas, formed of four tryanukas, etc. Thus the molecular structure of matter is well recognized by the followers of the Nyaya—Vaisesika system.
The idea of the infinitesimal in this sense seems to have already been current in the time of the Upanisads, where we frequently meet with the statement that Brahman is subtler than the subtle, and larger than the largest and that the self (atman) is small (arm). In order to arrive at the conception of the atom, the idea of the infinitesimal had not only to be applied to matter, but it had, at the same time, to be joined to the idea of its indestructibility. On the other hand the Buddhist view was not of eternal atoms, for they considered Samsara as continual springing into existence and annihilation and hence the whole physical world was nothing but an aggregate of non-eternal atoms.
Thus one finds that, there were several schools in the ancient Indian physics and metaphysics where the nature and properties of gross matter were interpreted in terms of the atomist view of nature. However, Shri Verma has proposed an entirely different picture of atom and other fundamental particles. He has identified atom with the ‘Brahma’ of the Vedic text. Once again this would inspire serious research in the Indian tradition of scientific perceptions—particularly in physics. Before concluding, I would like to make some remarks about the chapter on kala (Time). The author has established that the Vedic seers on the one hand describe the smallest unit of time as one millionth of the second and on the other, talk about the vast span of time extending to billions and billions of years. The cyclic nature of creation and dissolution does not agree with the linear arrow of time. Further, the issue of the ‘beginning’ of time and its nature remains an enigma even today. The author has raised this question by asking what happens to time when dissolution occurs? Does time also get dissolved? The Samkhya has not enumerated ‘time’ in its list of 25 categories and is silent regarding the role of time in initiating the process.
One, who goes through the book, is sure to exclaim, Remarkable! Marvellous! notwithstanding an apparently polar tradition of the Vedas and the modern science, the subject of the book is undoubtedly remarkable and wonderfully dealt with. Rarely indeed one comes across such a grand exposition of the Vedas, of Indian scientific and philosophic traditions in the light of modern science, that reflects the comprehensive grip over both the disciplines, singly and jointly, on the part of the author. The natural outcome is a step ahead towards cherished Grand Unification Theories (GUT) like that of Quantum Field Theory due to clues and insight especially from Vedic tradition. It also is an attempt of uniting the East and the West that are also diametrically opposite to each other. But at deep, fundamental level or at the top transcendental level, we see that this opposition gets dissolved or gets evaporated. However these two extremes may appear to be two poles apart like the two faces of the Greeko-Roman divinity Janus or the Vedic twin divinities of Asvini Kumaras, the Physicians of Gods.
The Vedas stand for self-revelation, cosmic revelation, self-realization and cosmic realization - an inner journey towards the Reality, the Truth. Modern science follows external journey towards the same. The Vedas, however, are subjective, experiential, continuous, analogous, qualitative, supra-sensory and supra-rational yet direct the field of Spiritual Energy. Science is materialistic, objective, . experimental, digital, logical, rational with its source in axioms, postulates, basic principles and laws of Nature - the field of Matter and Energy.
The knowledge gained by Vedic seers is called Yogaja-pratyaksa, that of scientists is called Indriya pratyaksa, i.e., both are direct perceptions (pratyaksa = directly through eyes, i.e., sense faculty in general), but belong to different orders. The one is a sudden explosion and the other is step-by-step exposition. The one implies the other, the personal and impersonal aspects of the same reality. Both could mutually conform or confirm; the unification or integration of both would be the cherished height of human profile.
The Sankhya, on the other hand, is the bridge in Indian context between Vedic or Yogic perception, the scientific traditions as well, and also between the Eastern and the Western epistemologies. It has its source and base in the principle of duality, primarily binary, numerical (sankhya = number, while Sankhya as a school implies proper expression which is quantitative and numerical as well) knowledge representation.
The major thrust of modern science, not to exclude the classical and pre-classical one, is the theory of creation of the universe, its beginning (Big Bang), sustenance and dissolution (the big crunch) - the evolution. It addresses inter alia, the four natural forces, the world of matter and anti-matter, the microcosmic (Quantum mechanics), the macro-cosmic (General Relativity) including space and time. The Vedas and Sankhya (i.e., Indian philosophical and scientific tradition as a whole, notwithstanding internal differences and distinctions) also centre around the same issue. However, evolution in Indian context also anticipates involution (cyclicity). Sankhya, within its duality or binary algorithm floats total twenty-five principles scheme, wherein Purusa (Cosmic person) is one, the other is Prakrti (Creatrix) which contains within twenty-four principles with eight major and sixteen secondary, evolved out of these eight. As compared to Prakrti as One, Purusa is also One, but in the process of evolution. He inspires Prakrti to transform itself into a cosmic system. Prakrti comprises Mahat (lit. the Great One), Ahankara (individuality/ego), three gunas (qualities/ properties), five subtle elements principles (called panca tanmatras) like sound, touch, colour, taste, smell, five gross elements (panca- mahabhutas), which correspond to Akasa (ether), Air, Fire, Water and Earth, respectively to the former group. The present author includes some more concepts, principles or categories from Vedic lore like ritam (dynamic principle), Satyam (essential, existential principle), Brahma (Atom, the creation ten in number), yajna (cosmic sacrifice as well as the smallest version of it), kala (Time), pralaya (dissolution), mahat sphota (the Big Bang). In principle this scheme covers implicitly the concepts, the theories of Creation from pre-classical, classical and modem science as well.
In fact, as the title itself implies, there have been three major drives in this direction of inter-action between ancient Indian cultural tradition and the western thought that goes back a few centuries starting from Europe. The first is that of derogatory approach to condemn the Indian tradition in every respect, as against the Western, especially the modem materialistic one. The other is the positive one which discovers that there had been no antagonism between religion (church), philosophy and science (mind and matter, science and spirituality) conspicuously present in the West, but absent in Indian tradition. The third is the one that is due to the very rich and profound Vedic and Yogic heritage followed by philosophical and scientific tradition that tries to find out the clues and get insights from it, then to unify not only science in general, but the two most powerful, seemingly contradictory and competitive parallel theories of Quantum Mechanics and General Relativity, that have been desperately cherished and tried out by no less figures than Max Planck, Einstein, Niels Bohr, Schrodinger, Heisenberg, David Baum, not to speak of Abdus Salam, Penrose, Hawking etc. In India Swarm Dayananda Sarasvati was the first powerful person followed by Swami Vivekananda, then by Maharsi Aurobindo, equally powerful figures, attested by their works, available in print. The second and the third drives also were addressed by them. Their lives and activities were examples of this spirit of unification. The second and the third drive is found reflected in the works of the Indologists in the West, and numerous other Western scholars, researchers and scientists during last few' decades. Such prominent works are; Tao of Physics, The Dancing Wu Lie Masters, Physics as Metaphor, Brahman is equal to Me, etc. Therein, an attempt has been made to see parallels between ancient Indian tradition (Vedic/Buddhist/ Jain), philosophical, scientific and others, and Western tradition, both religious and scientific. Sincere effort is made therein to get some light, some glimpses, some breakthrough to overcome the antagonism between science and religion, spirituality and materialism, matter and consciousness, and at the end a royal road to unify, integrate the Quantum Mechanics and General Relativity. A number of Indian scholars too have started treading on this path.
In the post-Independence era there have been many strides in this direction, most powerful of which have been that of Maharsi Mahesh Yogi and his team of scientists, Swami Ranganathananda of Ramakrishna Mission, Swami Satyaprakasha, Bhagavaddatta, ISKCON group and recently Prajapita Bramha Kumari Group. For Shri Keshav Dev Verma the source of inspiration is Maharsi Dayananda Sarasvati, who stood against the committed serious attempts to deride Veda undertaken by a few Western scholars and those Indologists who followed them blindly. His lineage was continued by some of his followers. With this zeal and inspiration, keeping pace with those who are engaged in Grand Unification, has come this work. Shri Verma's mission, all this, is the result of his last thirty-five years' efforts.
Modern science actually begins with Galileo, Copernicus and Kepler, grows with Newton, matures, transcends and reaches height with Max Planck, Einstein, Niels Bohr, Schrodinger, Heisenberg and others. Historically from Newton onwards, the Nature, the Reality, were encapsulated in formulae, equations, derivations, and were thus brought down on the slate and pencil, subject to various transformations in the hands of the scientists.
Till then Indian scientific tradition, that followed the Vedas, was ahead in almost every field, the world over, and the Vedas did reflect definitely the then sciences and scientific tradition. There are some problems, however, that are posed while understanding and translating them due rather to their being very much ancient, couched in most ancient version of Sanskrit, loss of continuity and communication, the very cryptic, mystic and codified form of Vedic lore itself. For those who are not initiated into it, nor exposed to the tradition, this is very much the truth. In case of modern science, excepting those who are not directly in it, similar is the case.
Science accepts observer, a witness, albeit outside the lab, outside the office, the realm of science, built up by him only. Neither can it locate him nor can accept a priori, as India did long back in the past by positive and negative (anvaya and vyatireka siddhi) epistemological deliberations as consciousness, the very property of the soul, that is concomitant with existence and bliss. That is the true nature of the soul. It turns out to be the self, the soul. The Quantum Mechanics, notwithstanding this, has let it enter inside its kernel, as something more than the observer, the participant, the very component of the experiment. Sankhya following Vedas accepted Prakrti (the Supreme Creatrix) as the material cause, and Purusa, (the Supreme Person) as the efficient cause of the universe, thereby forming the link, the bridge between Vedas, Indian scientific tradition, as well as modem science in general.
K.D. Verma has demystified the Vedic hymns by decoding the symbols, technical terms and concepts, thereby many of the mute problems, some fundamental issues in Indian scientific tradition in general and in particular mathematics, astronomy, physics, material and life sciences, have been resolved, interpreted properly, and this is the most positive contribution of the present author. Many other occult, esoteric, enigmatic, obscure ideas, concepts and terms in Indian culture have been made intelligible, meaningful, significant, and relevant, even scientific by the author for the first time, so lucidly. This being highly commendable, puts him in the list of illustrious predecessors.
With this background one can appreciate the author's venture, when he retrospectively interprets Vedic and Sankhya tradition in the light of modem science. Contextually he then envisages five basic principles (panca tattvas or panca tanmatras) associated further with their respective evolutes, the five gross, structural elements (called panca mahabhutas), sound and ether, touch and air, form and fire, taste and water, smell and earth (sabda-akasa, sparsa-vayu. rupa-tejas, rasa- jala, gandha-prthivi) inclusive not exclusive. They address themselves by their permutations and combinations at various levels. To the author the first group satisfies Quantum state, the microcosm, the other satisfies the General Relativity state, the macrocosm. This is simply stupendous exposition in the book.
His exposition of prakrti (the material cause)- the field of matter, and of Purusa (the efficient cause)- the field of consciousness, the witness (the observer), the brahma, the atom, the symbol of smallest and biggest form of Reality, that of Prajapati (ten in number) of the Vedic pantheon, is superb. Equally illuminating is the exposition of rtam, satyam, the dynamic and static, kinetic and potential character of the Creation, the Reality, and is no less provoking. Similarly, the interpretation of the cluster of stars, Saptarsis with their female counterparts in terms of matter and anti-matter world (the phenomena of positive and negative sub-elementary particles) is very much revealing. No less interesting is the explanation of yajna (the sacrificial institution), of kala (time, the comprehensive one ), mahat-sphota (vis-à-vis Big Bang) and of pralaya (final dissolution-the Big Crunch).
The most salient feat of this exposition and interpretation is that he has thrown a new light, the unprecedented one, on those and other vital ancient Indian issues which, at the same time, support, complement or confirm the modern scientific discoveries and also advance the endeavours of the scientists’ communities, at their initial (the fundamental) and at the top (the metaphysical/philosophical levels) not certainly at the middle (the objective) rational, the field proper and unique to modern science, wherein both, at lower and upper levels we find limits and scopes, of the ancient and modern physical (science) and metaphysical (the philosophical) tenets of the Western and the Eastern traditions (i.e., the expression of the unity and the diversity principle).
The most outstanding outcome of the work by Shri Verma is the Vedic model, Vedic calendar, expressed in mathematical terms formulated as an equation, that is at Quantum Mechanics and General Relativity and their unity. It is a Unified Algorithm and Unified Equation. For scientists, the Indologists and researchers, the book would be a source of great inspiration.
The present book deals with the Buddhist theory of Karma and Einstein’s theory of relativity. The book is divided into 7 chapters. Ch. 1 Problem of Causation; Ch. 2 Introduction to the Problem of Causation and Time-Symmetry in Physics; Ch. 3 The Methods of Modern Physics; Ch. 4 Einstein’s Theory of Special Relativity; Ch. 5 Indian Treatment of Causation; Ch. 6 The Parallels; and Ch. 7 The Heterological Approach. The book contains detailed Bibliography, an Index and Illustrations.
I consider an acknowledgement as being ‘Catuskoti Vinirmukta’. However in spite of that I would like to say a few words of acknowledgement.
Firstly, I am grateful that Dr. S. Mudgal was willing to accept me as a Ph.D. research student in spite of the fact that I have chosen a topic in a field that is hardly recognized in this country. The inspiring discussions and patient guidance from him have helped a great deal in shaping this thesis.
I would also I thank Prof. Kamat (Head Department of Physics, St. Xavier’s College) for reading a major part of the thesis in the manuscript form and for having offered invaluable comments. I have definitely benefited by discussions with him on some topics contained in this thesis.
I think this dissertation may not have been what it is but for the assistance of the above mentioned persons.
I am grateful to the Physics Department, University of Bombay, particularly the Head, Dr. M.C. Joshi, Dr. A. Kumar and Dr. A. Rangwalla for having consented to my attending their postgraduate lecture courses in Physics. These courses proved immensely useful to me in my work reported in this thesis.
Miss Sarojine Garcia has been kind enough to assist me patiently throughout the typing of the rough as well as a part of the fair draft of the thesis. Also I would like to thank Mr. Joseph Vaz for his timely help in typing the major part of the fair thesis in very good time. It was the quick and efficient work of artist Mr. Suresh Mhatre that resulted in clear Xerox copies, photo bromides and charts.
Lastly but not the least I thank all those people who have contributed (directly or indirectly) to this dissertation-especially many thanks to D.B.
“And the gratitude of the philosopher goes to this great physicist whose work includes more implicit philosophy than is contained in many a philosophical system.”
“Anirodham anutpannam”
What I call ‘Philosophy’ cannot be expressed or discussed, learnt or taught.
The medium of its communicability may or may not be tapped.
What we shall discuss here I call as ‘Metaphilosophy’.
Firstly the question arises, “In which field does this dissertation fall?” Clearly as the title implies the fields of relativity physics and Buddhist philosophy are involved. However in the last conclusive chapter 1 have made by own suggestions. These involve certain ideas from the fields of mathematics and logic. Perhaps universities in the West may classify this dissertation as falling within the scope of “Philosophy of Science”.
It is possible that the title may imply that I am trying to draw metaphysical conclusions from a theory which belongs solely to formal science. However this is not the case. This dissertation is an attempt to study two important but widely apart theories. It may be argued that since the theories are so dynamically different in nature, scope, as well as methodology, how can one compare them at all? Once again I assert that this is not a comparison. I thought it would be interesting to select a theory from the world of ancient philosophy and study it along a parallel slant with one of the revolutionary theories of the 20th century. But then why have I selected these two theories in particular? The answer lies in the following facts:
(1) According to me, the Buddhist theory has a revolutionary way of looking at the idea of Karma.
(2) Einstein’s theory has also brought about an unprecedented change in the ideas of causality.
The thesis should be read keeping in mind the following lines stated by H. Reichenbach “There are many who have contributed to the philosophy of Einstein’s theory, but there is only one Einstein”.
The early part of the thesis discusses the problem of causality in general. The first chapter introduces the problem along with a historical survey of the views of prominent philosopher right from the days of the early Greeks. Then one arrives at the contemporary scene through the historical heritage of Kant and Hume.
The next two chapters are solemnly dedicated to discussing the problem of causality as well as time-symmetry in physics. Clearly this involves a discussion on the method of modern physics and its limitations in the context of the development of micro-physics.
The fourth chapter outlines the theory of special relativity as per Einstein’s treatment. Clearly only those details relevant to our thesis are emphasised.
These chapters result in our finding that time, speed, causality, are all related.
The fifth chapter deals entirely with the Buddhist conception of Karma. I have outlined the Madhyamika dectrine of Sunyata in detail as it occupies a central role in this thesis.
This chapter leads us to find that Buddhist analysis of causality (Karma) results in the realitivity of time, space and Karma. Hence problem of parallels between disparate systems arises.
In the sixth chapter the locus is on trying to suggest and explore the relevance of the Buddhist theory in context of modern physics.
Undoubtedly this chapter will give rise to certain controversial issues. However that is expected of most new suggestions in fields that are in an embryonic stage.
However it is the last chapter that I hope will appear most interesting as it contains the seeds of the problems that I would like to take up as part of a later research programme. In this chapter I have tried to introduce a new “hetero-kind” of logic which would perhaps help us to resolve some of the contradictions which beset not only fields like quantum mechanics but perhaps also the mystic. A causal continuum based on topological ideas has been suggested.
The reader is requested to note that no diacritical marks are made for Sanskrit words. Also these papers considered chapter wise are numbered in black ink, while the total serial numbering of all the pages included in the thesis are marked in red ink.
This introduction can be concluded best in Whitehead’s words: “The true method of philosophical construction is to frame a scheme of ideas, the best we can and unflinchingly explore the interpretation of experience in term of that scheme.”
K.D. Sethna, otherwise known as Amal Kiran- a name given to him by Sri Aurobindo, is a radiant multifaceted genius living unassumingly in the Sri Aurvindo ashram. Born in 1904 he joined the ashram in 1927and is one of the foremost disciples of Sri Aurobindo and the Mother, fortunately still amongst us today. He is a distinguished poet, a literary critic, an artist and a seer. Apart from his own poems he is a great prose write on a wide variety of subjects- poetry, literature, history, Christianity, philosophy and of course Sri Aurobindo and The Mother. He has been the editor of Mother India, a monthly review of culture published by the Sri Aurobindo Ashram, Pondicherry, since 1949.
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Prof. Chandra P. Trivedi has an incredible amount of experience as Professor, Researcher and Principal of colleges at Bhind and Ratlam. Under Jeewaji University, Gwalior and Vikram University, Ujjain respectively.
He is one among the original thinkers innovative approach to solve the national problem. He has explored India's glorious past with answer of Einstein's Grand United Force, and has given a new vision with decoding of Vedic language code. and hieroglyph picture writing with symbolism.
Going ahead. Prof. Trivedi has given the answer of modern problems related with origin of life consciousness and Higgs field. 2012.
The Vedas, preserved over centuries from generation to generation. explore the secret of creation that each generation is new. but the voice is immortal, which follow the mankind from generation to generation new life. It has been explored in the book, "Lord of Creation : Einstein’s Grand Unified Force.
". As a scientist, he has gone into the depth of Yoga. Spiritualism and Vedas at Vedic Research Institute, Ratlam, an assisted by Shri Chetan Kumar Jhalani, Shri Ajit Kumar Singh K Prof. S P.S Chauhan (University of Delhi), Dr. Manisha Sengar(Assistant Prof: of Zoology, University of Delhi), Shri M.L. Yadav and Aseem Trivedi at various levels. Author of more than 10 books, his books and work has been published in many leading papers of the subcontinent, and books from India and Germany.
Dr. Manisha Sengar is presently teaching in Department of Zoology, Deshbandhu College, and University of Delhi.
She has done her B.Sc. (Hons. in Zoology and her Master’s degree in Zoology from University of Delhi with Reproductive Endocrinology as a special paper.
She completed her Ph.D. in Entomology from CSJM University, Kanpur. She has published about a dozen research papers in various National and International Journals. She has presented a research paper entitled 'Philosophy of Science and Science of Philosophy' at the 7th Annual International Conference on Philosophy organized by Athens Institute of Education & Research (ATINER), Greece in the year 2012. At present, she is associated with Vedic Research Institute, Ratlam (M.P.), and India.
The great Scientist Einstein spent his last thirty years in search of Grand Unified Force after enlightening the world with his theory of relativity. He was searching his identity as human-being. Who we are? Why we are here? What is the purpose of life? It is the quest of human mind with dawn of civilization on the earth. Its answer is in theVal voice, which is close to everyone and far away too.
The life has originated from the single DNA and cell with genetic recombination. The streaming of protoplasm with vibrations is the source of life consciousness. The immortal thought, voice is identity of the self. The voice hit the ear and rebound with generation of its thought in series. The wavelength of voice has one wavelength, it changes the wavelength of the genetic code with synonym wavelength in continuity with the wavelength of voice, it reaches to brain within no time with electrical impulses.
The micro pulse of voice are most powerful at micro level, they activate the DNA code in the womb of mother, and the imprint mark on the DNA code guide him throughout life, the voice and DNA code is individual identity of an individual and can be traced even after death in ashes as traces of his identity.
I. Introduction
The scenario of the world is so beautiful and elegant that we cannot imagine its simplicity as integral part of LIFE, and try to exploit it by all means. The ego to rule over nature has destroyed many advanced civilizations on the earth. The global warming is alarm of the same to consider the world as a singular nest.
In the history, with the British rule in India the discovery of ancient India has taken its shape with Vedic literature in the background. It became the most consuming intellectual project to trace the history of ancient India. The Archaeologists, linguists, anthropologists, historians and philologists devoted their services to trace the background of India's glorious past.
The Vedas are the oldest literary record of human civilization on the earth. The UNESCO has included the Rg-Veda in the list of world heritage. As such they represent common heritage of human society on the earth. The Vedas are the books of Science, and prepared for teaching with different metaphors. The seers of the hymns are the subject expert and head of the contemporary institutes of knowledge.
Earlier Maharshi Aurobond and Maharshi Dayanand pointed out that Vedas are true books of Science, and we have taken it as their religious thought. The Vedic Science is much more advanced than our present day Science. It has inspired to decode the Vedic language, and the Einstein's Grand Unified Force.
Unified Force is in the back ground of Vedic Text.
The great Scientist Einstein spent his last thirty years in search of Grand Unified Force after enlightening the world with his theory of relativity. He was searching his identity as human-being. Who we are? Why we are here? What is the purpose of life? It is the quest of human mind with dawn of civilization on the earth. Its answer is in theVal voice, which is close to every one and far away too also.
When the wind blows, and river flows, it sings, when seed burst into life, it makes music, when child take birth, he cry, it is nature's music and language. The Vedas preserved over the centuries with its musical tones from generation to generation, it explore the secret of creation that each generation is new, but the voice is immortal, which follow the mankind from generation to generation with new birth.
The voice is the first to appear with life consciousness and whatever the object has its existence is due to voice sound, which is complimentary with light spectrum, and cause of existence of every thing. It has evolved into thought and words with evolution of life.
The Mesopotamia, Proto Elamite, and Babylon were acquainted with Vedic symbols and Vedic Sanskrit, their symbols only can be interpreted by Vedas. They have used hieroglyph picture writing technique for demonstration and teaching.
It shows that Sanskrit was global language, the oral preservation of the Vedas from generation to generation is a highly advance character that in future also, no body can claim their antiquity by adopting the traditions or literature.
EINSTEIN' Vagdevi ahath ras appear fi matter, I Vagdevi swan is tl it is the ( with evol The voic whatever which is existence words wi The gerr be spran, firm rod brought Five tril The five water, s with ene The flo, Seven s, three iv, prosper Veda 6-The sel seven Vagdevi" 'lord of speech' Sarasvati aharh rastri sarigamani vastinam (Rg. 10.125 Devisakta). I appear first in the creation sacrifice, and with union of matter, I am the cause of life and assembly in a nation.
Vagdevi 'lord of speech' Sarasvati; white and elegant like a swan is the Goddess of wisdom in general and in particular, it is the cause of existence of atom, molecules and matter with evolution of life.
The germ of the world of the world ensign of all creation, be sprang to life and filled the earth and heavens. Even the firm rocks he cleft when passing over, when the five tribes brought sacrifice to Agni (Rg. 10-45-6).
Five tribes brought sacrifice to Agni
The five tribes; five gross elements Panca Maheibhata, Air water, sky, energy and matter; the assembly of these five with energy transformation is sign of life with voice.
The flow of life
Seven sisters sprung from threefold source, (abiding in the three worlds that is , heaven earth and air) the Five Tribes prosper, she must be Invoked in every deed of might (Rg-Veda 6-61-12)
The seven sisters represent seven rays of visible light, and seven syllables of voice, they are flowing in three fold the manner and nourish five gross elements air, water, sun; ide energy, sky and earth; matter with life in countless WI channels.
lift da' The need for a radical rethinking
The cosmos is vast ocean of unknown dark matter with calm and quiet deep darkness every where. We can see DT' roughly 0.01 M with telescopes. NASA and Fermi team 11 working day and night looking for mysterious dark matter vi and its anti matter with gamma rays. It has been studied co earlier in Indus Valley and Mesopotamia with vo demonstration on the seals and text in Vedas. It is art of the hieroglyph picture writing for demonstration and teaching the with symbolism.
Taken together, these data will strongly constrain the model sy of our universe and may even point to the need for a radical th rethinking of our understanding of cosmology. Without the knowledge of 'anti matter' the dark matter can not be explored.
The Vedic Science is much more advanced than our present day Science. It has inspired to decode the Vedic language, and the Einstein's Grand Unified Force. I feel obliged to honourable Motilal Vora for blessings, and thankful to Maneesha Sengar, Aseem, Aditi, & Sudha for all time support, thanks to ASI Delhi for seals, and feel obliged to all for assistance in different ways of nature.
**Contents and Sample Pages**
Einstein's theory of relativity which appeared in the early twentieth century. Shook many fundamental concepts in physics such as space, time, mass, energy and gravitation. However, it led to many misconceptions. Lay persons often equated it with the concept of non-absolutism, relativity or relativism which is found in many philosophical systems.
This book is a comparative study of relativity physics and philosophical relativism with special reference to Jaina philosophy of anekantaviida and syedvada. Jainism like science believes in objectivity and empiricism. This makes the analysis of similarities and differences between relativity physics and Jaina non-absolutism quite rewarding.
The author suggests how sycidvada can be enriched to identifying "false absolutes" and analyzing avaktavya ("the indescribable"). He also addresses the paradox: Is the doctrine of Jaina non-absolutism itself relative or absolute?
JAYANT BURDE received his M.Sc. degree in mathematics from Bombay University and a law degree from Bangalore University. He is also a Certificated Associate of Indian Institute of Bankers. His published papers contain mathematical models in finance, costing and organizational structure.
He has also authored the following books: Philosophy of Numbers (2007); Ritual, Mantra and Science: An Integral Perspective (MLBD, 2004); The Mystique of Om (New Age Books, 2007); The World of Rhythm called Rituals (New Age Books, 2007); Sitnya and Nothingness in Science, Philosophy and Religion (MLBD, 2009) and; Buddhist Logic and Quantum Ditemma (MLBD, 2012).
Einstein's theory of relativity appeared in the early twentieth century. The theory of special relativity was published in 1905 and that of general relativity appeared in 1915. The theory shook many fundamental concepts of physics such as space, time, mass and energy. The shock waves of the theory were not confined to physics; they were felt in almost all the branches of science, philosophy and even literature.
Unfortunately, the theory spawned many misconceptions. Lay persons asserted, "Everything is relative", "You can go back in time". Those who were familiar with the western as well as eastern philosophy of relativism or relativity or non-absolutism claimed, "Our ancestors talked about relativity long back" or "Our forebears had anticipated Einstein long ago". Most of these misperceptions stem form the fact that Einstein uses the word "relativity" for his theory in physics.
Undoubtedly there are many theories of philosophical relativity. They assert non-absolutism of knowledge. Most of these theories are idealist which deny objective cognition and contend that human knowledge does not reflect the objective world.
In Jaina relativism called anekantavada or syadvada one finds a rare combination of non-absolutism and objectivity. Anekantavada is one of the main pillars of Jaina philosophy and religion. It believes in rationality, objectivity and like science relies on empirical evidence.
This book is a comparative study of philosophical relativism with special reference to Jaina non-absolutism on the one hand and relativity physics on the other. It identifies similarities as well as differences between these two apparently disparate branches of knowledge.
I hope the analysis will dispel many misconceptions about relativity physics. It should also help the reader understand the extent of parallelism between Jaina non-absolutism and Einstein's theory.
I have tried to keep the level of mathematics in relativity physics as low as possible and only the well-known formulas, which are absolutely necessary, are included. These are explained in ordinary language and the reader need not memorize them.
Absolutism is a broad philosophy which is based on the concept of "the absolute". The absolute is something which is eternal, unconditional, perfect, unchanging and self-sufficient. In religion God is often treated as the absolute. In western philosophies the will (Schopenhauer), intuition (Bergson) and ego (Fichte), etc. are considered the absolute by various philosophers.
Relativism or relativity is the opposite of absolutism. It is non-absolutism where a phenomenon is considered in relation to other phenomena. A phenomenon is connected and can be viewed from different angles.
In ordinary language relativism appears quite patently. Consider the following statements:
a. He is a brilliant student.
b. She is beautiful.
c. This train moves rather slowly.
d. India has made a lot of progress after Independence.
e. I find this novel absolutely boring.
In each of these statements there are adjectives and adverbs which are relative. For example, a student may be brilliant according to one standard, but average according to another. Your friend may find a novel boring while you may consider the same novel highly interesting. Similarly, the words "beautiful", "slowly", "a lot of progress" may be contested by lay persons as well as experts who hold different views and standards.
Laws in different countries provide many examples of relativism. For example, homosexuality is a crime in India while in some western countries it is allowed under certain conditions. Consensual sex between unmarried adult men and women is legal in many western countries and also in India, but it is a crime in some countries. In India and most British Commonwealth countries the vehicular traffic flows according to the left hand rule, while in the U.S.A. and many other countries the right hand rule is followed. Thus what is an offence of the traffic law in one system is the right way in the other.
Social customs, conventions and mores offer many instances of relativism. A society may consider non-vegetarian food a taboo while another may consider it not only normal but even necessary. Even within the same social group, customs may vary from one subgroup to another and from one family to another.'
In Jaina philosophy non-absolutism has great importance. Relativism is one of the most important tenets in Jaina philosophy as well as religion. Jainas regard reality as multi-faceted and thus relative. An object, for example, has infinitely many attributes and can be viewed from different standpoints which provide only partial truths. This philosophy is reflected in two principles sometimes treated as synonymous; anekantavada (anekanta for "not one end") and syadvada (literally, "The doctrine of somehow").
To distinguish philosophical and socio-cultural relativity from the relativity of Einstein' s theory of relativity in physics, we will use the word "relativism" in the former case and reserve the word "relativity" in the context of the latter.
Order flows from consistent laws. Our understanding of our universe is changing, but Reality behind it is unchanged. Einstein's relativity amended Newtonian determinism, and was in turn amended by quantum mechanics. Einstein saw a harmonious advance in knowledge, and said, 'God does not play dice'; but Stephen Hawking later saw a radical departure, and said, 'God is a gambler.!
This author, a keen student of philosophy with a moderate background of science, sees in these conflicting conclusions the inevitable distortion when 'the relative' is projected on to 'the Absolute'. Therefore he says, 'Do not worry about God. He is not a visiting player like you and me, but the absolute owner of the casino. When He plays, His left hand picks up what His right hand loses. His status remains unaltered. We had better be looking out for ourselves. The serious point made is that the Absolute includes and exceeds the time-space-causation frame of relativity, and these parameters cannot cross the border.
The limitations must be clearly understood.
'Time' of physics is enought to study kinetic processes but not to locate-the creative potential. That requires 'time' of our, conscious awareness. But bio-science mistakes consciousness to be a product of brain-cells. In truth, consciousness is the energy, and brain is the equipment through which it manifests.
Thus TIME is the Achilles' heel of physics, and MIND is the Achilles' heel of biology. The name of Reality is Total Consciousness. It is eternal. Death was never born, and life never died.
He was already thirty-five when a tragic event raised haunting questions about creation and creator, about order or chance decreeing birth and death, and about ultimate meanings and methods in all our lives. Could there be in creation an overall unfolding cosmic purpose? Perhaps not, said his rational mind. But that answer would have to be the final conclusion of diligent enquiry, it would not be the first dogma of furious frustration.
A' 48 batch post-graduate in Science from Louisiana State University (USA), he joined his father in starting a modest food processing unit, which he built up gradually into the largest in India in that industry. Prosperity, prestige and recognition became the outer facade of success. The inner urge to seek and resolve his rightful place in creation remained the focus of his life.
With no traditional training or exposure to philosophy till then, he listened, studied, contemplated, and alertly remained concerned. Openness and earnestness were his only assets, but they were enough to gain step after step an unravelling of the answers with objective clarity and linked logic.
However, objective knowledge is a science learnt, not a science lived. One learns physics, biology, economics, history and the knowledge serves utilitarian purposes. But knowledge of oneself, the deeper significance of "know thyself", has to be subjective. It is not to serve a need, but to place one beyond need. What could be more challenging, or rewarding?
Dwaraknath Reddy stays and strives on that path. When he came across the teachings of Ramana Maharshi, unfolding the nuances of Self-Enquiry, focussed on the core question "WHO AM I?", he was flooded with an inner conviction that Ramana Maharshi was the epitome of all scriptures and their promise to humanity of attainable perfection. Therefore, for strength and comfort in his chosen pursuit, Reddy lives in the sanctified sanctuary of Sri Ramanashramam, Tiruvannamalai, S. India (TN 606 603). While walking towards a cherished destination, every step is pure delight. He remains a seeker.
When a reprint of this book was being considered, I came across "Quantum Questions" by Ken Wilber, in which, through personal comment and compilation, he has created a volume that for me was deeply and delightfully relevant. My book had been written addressing the physicist and the bio-scientist, with acceptance of and admiration for their analyses and insights into cosmic energies and molecular evolution, while simultaneously stating for their consideration, or reconsideration, that, within the disciplines of their linked and linear rationale, the reference to the First Factor, or Creator, or Beginning, or the Thing-in-itself, or the Unified Field, or the Theory-of-Everything, could not even be adequately formulated - how then could it be answered? Wrong questions elicit wrong answers.
So it was refreshing that Ken Wilber put scientific conclusions in right perspective, and brought to our ears and minds a chorus of voices, his own included, of brilliant men of science, who never claimed to be saying the last word but said distinctly that quantum physics did not reduce or blur - how then, eliminate? - the division between the subjective and the objective. To think so involved a misuse of language. An honest assertion. And the perfect jumping. board to dive into the very words "subjective and objective," till we can set apart the subject from the object, the perceiver from the perceived, the knower from the known.
I found myself in debt to Ken Wilber for his summary of Eddington's precise analysis that "the exploration of the external world by the method of physical science leads not to a concrete reality, but to a shadow world of symbols. To penetrate beyond, we return to human consciousness...."
The core purpose of my writing has been to lay relentless stress on "consciousness". If this is a factor in the processes of matter-by which we mean, if consciousness is a product of neural chemistry then it too is one of the symbols that science is already familiar with. There can be no penetrating beyond.
If in saying that we place upon ourselves a self-imposed limitation, we defeat and frustrate ourselves. The solution lies in re-examining the potency of our tools, which are words (symbols). Let us find the words to understand the word "word", for without words there is no mentation. Then let us see what opens up.
Let us not take comfort in soothing phrases. If "science is blind without religion, and religion is lame without science," creeping about individually both will fall into pits individually. If they team- up piggy-back and march together, both will still fall into the pit of limitation together. Take your choice.
Ken Wilber's precise, pertinent, and probing questions pushed me deeper into my contemplations. As a result, I felt motivated and empowered. The clarity of his questions invoked clarity of mental response in my search. Gratefully and joyously I have added a few chapters to the first edition and feel a deeper sense of fulfilment.
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