Nandanvana

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

Page 33

Chapter-2
SCIENCE AND RELIGION: CONFLICT AND CONVERGENCE
Religion and science are terms defying accurate definition, devoid of ten types of mistakes '. Their Latin etymology, however, gives a general and a true in essence meaning. This gives us an idea that religion originated out of man's desire to become socialized, bound or combined together through science or empirico-rational knowledge, as Chattopadhyaya supports it". The adequacy of this definition could be attained by specifying it as a vital adjustment of a set of behaviours or conducts worthy of serious concern for the ordered pleasure of individual and society". This meaning has no superhuman element and has a universal appeal for monotheists, polytheists and atheists alike.
The current view about religion as a faith, belief or stability in a set of intellectual thoughts and practices has been developed through the ages. Max Mueller suggested on the basis of the Vedas, a three tier development of super humanistic concept of religion culminating in monotheism attached with elements of faith-awe and reverence.
Every man lives by faith either as an individual or group. This allows for (a) feeling of a protector, (b) vision of idealism, (c) observance of morality and (d) experience on inner strength. Faith may be the surest knowledge beyond human enquiry and possibly superhumanly sanctioned. It tells us that man is the most developed living species on earth, scientifically with many animal instincts. He has an outer and inner aspect as well. The existence of the inner in man cannot be evaded by science due to its objectivity of direct intuition. The Vedantins call it 'tattvamasi' 'thou art that', is highest divine. Scholars call this aspect the science of the inner or science supreme.