Sambodhi 2009 Vol 32

Author(s): J B Shah, K M patel
Publisher: L D Indology Ahmedabad

Page 10

S. N. Bhavasar and R. W. Boyer
SAMBODHI
dated through well-designed research that shows increased coherence in neural, psychological, and behavioral functioning in the brain and conscious experience
(1).
Indeed, a more careful examination of the range of traditional Vedic means of gaining knowledge reveals many of the same fundamental principles found in objective modern science. An important view of Vedic methodologies presents knowledge acquisition in terms of tattvajnana (basic principles), shastrajnana (scientific theories, formulae, and derivatives therefrom), ganitajnana (mathematics, geometry), prayogajnana (experiments), and their relationship to vyavaharajnana (applied to real life situations, or external validity). The gap in between is filled by sutrajnana (brief, compact, algorithmic writing), yantrajnana (literally, knowledge of machine, controlling system), and tantrajnana (technologi cal objective productive knowledge). These approaches have their source in mantrajnana (inner source of the whole field of knowledge). These general approaches fill in the gap between subjective and objective dimensions, related to the epistemological division into knower, knowing, and known—the fundamental trinity found in the common objective experience of nature characteristic of the ordinary waking state of consciousness. Empirical validation or proof is established through pra-mana (literally, progressive, standard measurement, both qualitative and quantitative), the major source methodology of which is direct sensory perception (pratyaksha). But it is crucial to recognize that this has two facets: outer, external, gross, objective sensory perception in the ordinary waking state of consciousness; and extra-ordinary, inner, refined, subtle perception associated with development of higher states of consciousness. The latter is called yogaja (caused by systematic practice of Yoga).
Further validation is through corroboration from secondary proofs or theories of knowledge, like anumana (literally the one that follows the accepted primary unit of measurement, such as inference and clear indication), upamana (literally, minor, inferior measurement theory such as simile, anology, similarity, or comparison), apta (the knowledge of accomplished masters), shabda (words of one who expresses actual truth based on the source of verbal expressions), yukti (literally, integrated knowledge endowed with maturity, wisdom, experience, from the root yuj-yok—or in English, yoke, to join or combine), arthapatti (the emerging circumstantial knowledge that arises as the outcome or result of inquiry), an