Sambodhi 2009 Vol 32

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

Page 11

Vol. XXXII, 2009
Major progress linking modern science and...
upalabdhi (knowledge by absentia), sambahava (knowledge by probability), aitihya (knowledge from past history), purana (unchanging knowledge), ingita (knowledge by sign or signature), chestita (knowledge by movement and behavior), and so on.
In Vedic science, Sanskrit and Paninian grammar are the linguistic sources and unifying media of communication and expression. Panini's grammar is the model even for ancient and modern Indian languages, grammars and sciences, which keep pace with religion yet transcend them, as articulated by Patanjali. The major character of many Indian traditions begins with Veda, and includes such main associations as pinda-brahmanda (microcosm and macrocosm), bhedaabheda (identity and differentiation, diversity in unity), and karya-karanasiddhanta (the law of causation), which also are fundamental modern scientific concepts. Both approaches to knowledge acquisition, therefore, are very much complementary to each other, not at all as they may have appeared. They can very nigh play a parallel role of countercheck and validation, notwithstanding the apparent differences, distinctions, and superficial contradictions.
In spite of external differences as regard to the various Indian sciences as well as religious faiths and spiritual traditions, Yoga is the unifying approach to higher knowledge based on actual direct empirical experience of the ultimate unity—which modern science has only intellectually glimpsed in unified field theory. However, the ultimate strength of the Indian tradition is direct experience of unity-self-realization, self-revelation, cosmic realization, and liberty from bondage, ignorance, misery and unhappiness. This inner development to unity consciousness beyond the ordinary waking state has yet to be unfolded in mainstream modern science. Bridging the objective-subjective gap
Applying the practical knowledge of modern science, inner subjective experience has remained separate and isolated from the outer natural world. This experiential separation or gap directly relates to the philosophical tenet of the independence of objectivity and subjectivity long considered essential to the objective approach of modern science. This is one important example demonstrating that, at this stage of development of modern science, the knowledge and experience gained through the objective approach remains fragmented. The primary locus of experience in modern science remains the concrete, sensory, external,