S&T is a creature of S and T! In the absence of S and T, S&T gets asphyxiated; S&T doesn’t survive.
Perhaps, you have already guessed S&T stands for Science and Technology; S and T are Space and Time.
Science and Scientists work where Space, Time and Substance (material) exist out there facilitating an observation. Their entire edifice is based on causal relatonships – a prior cause, p1, giving raise to an effect, p2, over a time interval. The mAdhyamika Buddhist philosophy also is based on this principle. A given effect in the present is said to result from summation of all the antecedent causes. The cause-effect relationship invokes “Mind space,” when there is no tangible physical space present,
But what happens if Space and Time are merely “unreal or imaginary”? Can causal relationships exist without a mind? Continue reading →
The Upanishads are the records of the “Knowledge” gained by the supremely dedicated Sages and Seers in the distant times through their incisive questioning and unbiased inquiry. They are written in the idiom and style of the day, at the same time taking a great care to see that the purity and pristine nature of the message is preserved for the posterity without getting mutilated by the passage of time. Hence, access to them was highly restricted. Their wording is very cryptic, symbolical and often too profound to be apparent to a casual reader. The Knowledge Itself, however, does not come with any tags of intellectual property rights or authorship claims. But expounding the real meaning of the text (called as ‘mantras’) demands expertise in many auxiliary fields like logic (nyAya), grammar(vyAkaraNa), prosody (chandas), orthology (nirukta) and linguistics in addition to a familiarity of the cultural milieu of the times. The Upanishads were transmitted orally to a closed group of eligible and committed students either by a father to son or teacher to disciple tradition. This method of imparting the Upanishadic Knowledge is known as sampradAya. In the absence of a Guru explicating them, it is impossible to make sense of them or understand clearly the meaning in-depth. Prakashananada’s interpretation of the svetaswatara Upanishad mantra IV – 5 following a dialectical approach of taking the thesis of the opponent and then providing its rebuttal to establish the eka jIva vAda typically illustrates the point made above. It is presented here as a conversation between an opponent and Swami Prakashananda Saraswati. Continue reading →