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Yoga of Silence orChup Sadhana
Mansoor was born into a traditional Muslim family in Old Delhi in 1954. Post-partition
India, was full of deep wounds and distrust between the different religiouscommunities.From a very young age Mansoor was acutely aware of these immense contradictions and
there was a feeling that somewhere, there must be a common ground and a meeting point
beyond all these conflicting religious and sectarian beliefs.
In his teens Mansoor, by chance, started reading books by Ramana Maharishi,
whose teachings were to later have a profound influence on him. At the age of 17 Mansoor
travelled around Europe and then went on to live in America for the next 24 years. There
he was able to view life from many different angles and explored a wide range of spiritual
traditions: Vedanta, J. Krishnamurti, Zen, Catholicism, Transcendental Meditation, EST
etc. He travelled on pilgrimages, and at times was also actively involved with different
spiritual organizations.This period abroad, most importantly led to, and developed Mansoors unorthodox
understanding and appreciation of Indian philosophy. He had to explore, outside in order
to recognize the great wisdom, sitting in Indian spiritual traditions.
In 1992 Mansoor returned to India, discovered Vipassana and then started practicing
Yoga in the Sivananda tradition. A whole new path opened up for him, combining the
practice of awareness learnt in Vipassana with Hatha Yoga. Manoor became a Yoga
teacher, and has now been teaching and conducting retreats in USA, India and Eruope
for the last 13 years. His multi-facetted background, and his openness to embrace and
to experience Knowledge from many different sources, has given Mansoor a unique
approach, and he has stirred and motivated students from all over the world.In 1998 Mansoor started studying the scriptures seriously, and taught himself
enough Sanskrit to be able to understand the original Indian texts. This knowledge of
scripture, particularly the Bhagavad Gita, which has always been closest to his heart,
balanced with personal experience, has given a depth to his understanding. Mansoor is
able to share and communicate this understanding in a remarkable and revealing way,
creating a bridge between the different traditions, East and West, ancient and present.
This book [Chup Sadhana from which the present extractrs have been taken] seems
to have had a life of its own, and has undergone many changes and transformations over
the last 2 years. The final version, which has turned out to be an exploration of Silence,
was written in Rishikesh on the banks of the Ganga.(The above introduction to Mansoor is by Clarissa, a close colleague of his. Mansoor
can be contacted at [email protected].)
Mansoor Abdulla
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even when it appears that there is none. In the
same way, as there is a gap between the frames
of a film reel. When the reel moves through the
projector at a certain speed, it appears that there is
continuity and the gap is not seen. Similarly, the
faster the mind moves, the less the gap between
the thoughts is seen. The recognition of thesegaps is the first part of the practice. Stabilizing
and abiding in the gaps, is the next stage.
In these gaps, one gets a glimpse of who
one really is. Even to talk of getting a glimpse of
ones Self is to create duality; it is not that there
is one self that gets a glimpse of another self.
Experientially it is a feeling of coming together,
of merging, of becoming whole. This, in the
Yoga Sutras of Patanjali, is how the state of Yogais described.
These states of spontaneous Silence have
actually appeared in the lives of many people,
as some expanded peak experience, some
incredible feeling that lasted a few minutes or
a few hours. Somebody may have experienced
this walking on a beach, and felt as if a curtain
had lifted, where they experienced themselves,
as being one with the wind, the waves and
the sky. There may have been a feeling of theboundaries and definitions falling away. Another
person may have felt being bathed in Silence,
feeling oneself a newborn or an overwhelming
sense of purity. Someone may have experienced
a sudden intense love for total strangers, for no
apparent reason, or a deep feeling of security. It
could have been a feeling of all encompassing
compassion for every living being, for every
tree, for every plant, a deep sense of wonder or
simply a profound rejoicing in being.
These examples are glimpses of this state of
Silence, which underlies all experiences. It is that
Nothing in which all potentialities exists. This
Silence is not the opposite of sound, rather that,
in which both sounds and Silence are appearing.
In the early part of the practice it appears as an
object to be gained, but later on is recognized to
have been ones own Self, the Subject, all along.
The descriptions may be many, but what isbeing described is the Indescribable.
(To be continued)
Introductory remarks
Chup means to become quiet, and Sadhana
means the practice. Chup Sadhana is the practice
of becoming quiet, both inside and outside.
Before one starts to talk there is Silence, and
after the words come to an end there is Silence.
Chup Sadhana, is the practice of also feeling theSilence underlying the words, the Silence that
supports sound.
We have all, already practised Chup
Sadhana. Before one learnt to talk, one knew
how to be quiet effortlessly. Before one learnt to
think, one knew how to be thoughtless. Before
one knew how to be active, one knew how to be
at rest. So the effortless state was and is always
present.Nothing new is being talked about. Just
a new word is being used, because over time,
old words lose their power. The state of Yoga,
Samadhi, Transcendence, Infinity, Timelessness,
No Mind, are all synonyms for this Silence.
Silence, is also the closest way of describing an
effortless practice. This Silence, is not reached
by effort, by practices, by striving, but is ever-
present as the uncreated Subject.
To understand the principle behindeffortless practices, the example of boiling water
is helpful. Everywhere in the world, the nature
of water is essentially coolness. When a pot of
water is placed on a stove, and starts to boil, it is
no longer cool. The quality of the fire, which is
heat, has entered the water. To restore the water
to its natural state of coolness, all one has to do
is to remove the pot from the stove. The heat will
leave the water by itself. No effort is necessary.
Chup Sadhana or the Yoga of Silence, is the
practice of experiencing ones Self, ones natural
state, as the silent ground upon which all the
experiences of life are playing.
It is a question of catching these glimpses
of Silence, that appear spontaneously in the gap
between thoughts, between actions, between
events, between the in-breath and out-breath,
and also when one is just at rest.
In Indian philosophy, the stream of thoughtsis not considered to be unbroken. It is said, that
there is always a gap between two thoughts,
Yoga of Silence or Chup Sadhana
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36
(The following piece has been taken from the book My View of the World which
Schrdinger published after winning the Nobel Prize in physics. Like some other
great physicists of his time, Schrdinger had a life-long interest in philosophy. He
was deeply influenced by the Indian Vedantic thought, and in several of his writings
he consistently propounded the view that our world, including the world of physics,
is just a reflection of the one consciousness, Brahman, which is the ultimate
constituent of the world.)
THE VEDANTIC VISION
Erwin Schrdinger
For philosophy, then, the real difficulty lies
in the spatial and temporal multiplicity
of observing and thinking individuals. If
all events took place in one consciousness, the
whole situation would be extremely simple.
There would then be something given, a simple
datum, and this, however otherwise constituted,
could scarcely present us with a diffi
culty ofsuch magnitude as the one we do in fact have on
our hands.
I do not think that this difficulty can be
logically resolved, by consistent thought, within
our intellects. But it is quite easy to express
the solution in words, thus: the plurality that
we perceive is only an appearance; it is not
real. Vedantic philosophy, in which this is a
fundamental dogma, has sought to clarify it by a
number of analogies, one of the most attractivebeing the many-faceted crystal which, while
showing hundreds of little pictures of what is in
reality a single existent object, does not really
multiply that object. We intellectuals of today
are not accustomed to admit a pictorial analogy
as a philosophical insight; we insist on logical
deduction. But, as against this, it may perhaps be
possible for logical thinking to disclose at least
this much: that to grasp the basis of phenomena
through logical thought may in all probability be
impossible, since logical thought is itself a part
of phenomena, and wholly involved in them;
and we may ask ourselves whether, in that case,
we are obliged to deny ourselves the use of an
allegoric picture of the situation, merely on the
grounds that its fitness cannot be strictly proved.
In a considerable number of cases logical thinking
brings us up to a certain point and then leaves us
in the lurch. . . .
Later on we shall try to adduce somesupport for the basic Vedantic vision, chiefly by
pointing out particular lines in modern thought
which converge upon it. Let us first be permitted
to sketch a concrete picture of an experience
which may lead towards it. In what follows, the
particular situation described at the beginning
could be replaced, equally fittingly, by any
other; it is merely meant as a reminder that this
is something that needs to be experienced, not
simply given a notional acknowledgement.Suppose you are sitting on a bench beside a
path in high mountain country. There are grassy
slopes all around, with rocks thrusting through
them; on the opposite slope of the valley there
is a stretch of scree with a low growth of alder
bushes. Woods climb steeply on both sides of
the valley, up to the line of treeless pasture;
and facing you, soaring up from the depths of
the valley, is the mighty, glacier-tipped peak, its
smooth snowfields and hard-edged rock-facestouched at this moment with soft rose-colour by
the last rays of the departing sun, all marvellously
i-vx,+E 1,2011
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sharp against the clear, pale, transparent blue of
the sky.
According to our usual way of looking at
it, everything that you are seeing has, apart from
small changes, been there for thousands of years
before you. After a while not long you will no
longer exist, and the woods and rocks and skywill continue, unchanged, for thousands of years
after you.
What is it that has called you so suddenly
out of nothingness to enjoy for a brief while a
spectacle which remains quite indifferent to you?
The conditions for your existence are almost as
old as the rocks. For thousands of years men have
striven and suffered and begotten and women
have brought forth in pain. A hundred years ago,
perhaps, another man sat on this spot; like you
be gazed with awe and yearning in his heart at
the dying light on the glaciers. Like you he was
begotten of man and born of woman. He felt
pain and brief joy as you do. Was he someone
else? Was it not you yourself? What is this Self
of yours? What was the necessary condition
for making the thing conceived this time into
you, just you and not someone else? What
clearly intelligible scientific meaning can thissomeone else really have? If she who is now
your mother had cohabited with someone else
and had a son by him, and your father had done
likewise, would you have come to be? Or were
you living in them, and in your fathers father. .
. thousands of years ago? Looking and thinking
in that manner you may suddenly come to see,
in a flash, the profound rightness of the basic
conviction in Vedanta: it is not possible that this
unity of knowledge, feeling and choice whichyou call your own should have sprung into being
from nothingness at a given moment not so long
ago; rather this knowledge, feeling and choice
are essentially eternal and unchangeable and
numerically one in all men, nay in all sensitive
beings. But not in this sense that you are a part,
a piece, of an eternal, infinite being, an aspect
or modification of it, as in Spinozas pantheism.
For we should then have the same baffling
question: which part, which aspect are you? what,
objectively, differentiates it from the others? No,but, inconceivable as it seems to ordinary reason,
you and all other conscious beings as such are all
in all. Hence this life of yours which you are living
is not merely a piece of the entire existence, but is
in a certain sense the whole; only this whole is not
so constituted that it can be surveyed in one single
glance. This, as we know, is what the Brahmins
express in that sacred, mystic formula which is yet
really so simple and so clear: Tat tvam asi, this is
you. Or, again, in such words as I am in the east
and in the west, I am below and above, I am this
whole world.
To grasp the basis of phenomena through
logical thought may in all probability
be impossible, since logical thought is
itself a part of phenomena, and wholly
involved in them.
Thus you can throw yourself flat on the
ground, stretched out upon Mother Earth, with
the certain conviction that you are one with her
and she with you. You are as firmly established,
as invulnerable as she. As surely as she will
engulf you tomorrow, so surely will she bring
you forth anew to new striving and suffering.
And not merely some day: now, today, every
day she is bringing you forth, not once but
thousands upon thousands of times, just as everyday she engulfs you a thousand times over. For
eternally and always there is only now, one and
the same now; the present is the only thing that
has no end.
The Vedantic Vision
A human being is a part of the whole, called by us Universe, a part limited in time and space. He
experiences himself, his thoughts and feelings as something separated from the rest a kind of optical
delusion of his consciousness. This delusion is a kind of prison, restricting us to our personal desires and
to affection for a few persons nearest to us. Our task must be to free from this prison by widening our
circle of compassion to embrace all living creatures and the wole nature in its beauty.Albert Einstine
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38
During the Last [19th] Century, and part of
the one before, it was widely held that there was an
unreconcilable conflict between knowledge and
belief. The opinion prevailed among advanced
minds that it was time that belief should be
replaced increasingly by knowledge; belief that
did not itself rest on knowledge was superstition,and as such had to be opposed. According to this
conception, the sole function of education was to
open the way to thinking and knowing, and the
school, as the outstanding organ for the peoples
education, must serve that end exclusively.
One will probably find but rarely, if at all,
the rationalistic standpoint expressed in such
crass form; for any sensible man would see at
once how one sided is such a statement of the
position. But it is just as well to state a thesis
starkly and nakedly, if one wants to clear up
ones mind as to its nature.
It is true that convictions can best be
supported with experience and clear thinking.
On this point one must agree unreservedly
with the extreme rationalist. The weak point
of his conception is, however, this, that those
convictions which are necessary and determinant
for our conduct and judgments, cannot be foundsolely along this solid scientific way.
For the scientific method can teach us
nothing else beyond how facts are related to,
and conditioned by, each other. The aspiration
toward such objective knowledge belongs to the
highest of which man is capable, and you will
certainly not suspect me of wishing to belittle
the achievements and the heroic efforts of man in
this sphere. Yet it is equally clear that knowledge
of what is does not open the door directly to what
should be. One can have the clearest and most
complete knowledge of what is, and yet not be
Albert Einstein
(From an address to Princeton Theological Seminary in 1939)
(All italics are by the editor)
i-vx,+E 1,2011 38
During the Last [19th] Century, and part of
the one before, it was widely held that there was an
unreconcilableconflict between knowledge and
belief. The opinion prevailed among advanced
minds that it was time that belief should be
replacedincreasingly by knowledge;belief that
did not itselfrest on knowledge was superstition,and assuch had to be opposed. According to this
conception, the sole function of education was to
openthewayto thinkingand knowing, and the
school, as theoutstanding organfor the peoples
education, must serve thatend exclusively.
One willprobably find but rarely,if at all,
the rationalistic standpoint expressed in such
crass form; for any sensible man would see at
once how one sided is sucha statement of the
position. But it is just as well to state a thesis
starkly and nakedly, if one wants to clear up
ones mind as to its nature.
It is true that convictions can best be
supported with experience and clear thinking.
On this point one must agree unreservedly
with the extreme rationalist. The weak point
of his conception is, however, this, that those
onvictions which are necessary and determinant
for our conduct and judgments,cannotbe foundsolelyalongthis solid scientificway.
For the scientific method can teach us
nothing else beyond how facts are related to,
and conditioned by, each other. The aspiration
towardsuch objective knowledge belongs tothe
highest ofwhichman is capable, andyouwill
ertainly not suspect me of wishing to belittle
the achievementsandtheheroic efforts ofmanin
this sphere.Yetitis equally clear thatknowledge
ofwhat isdoes not openthedoor directlyto what
s ou e One can have theclearest and most
ompleteknowledgeof whatis,andyetnotbe
Albert Einstein
(From an address to Princeton Theological Seminary in 1939)
(All italics are by the editor)
i-vx +E 1,2011
Albert Einstein (1879-1955) needs no introduction. Regarded as the greatest scientist in the history
of the world, he, through his theories of special relativity and general relativity changed the very basic
concepts, such as those of space, time, matter and energy, that had been the foundations of looking at
the world by all men, including scientists. While remaining busy throughout his life with the fundamen-
tals of physics, he was also deeply engaged with the problems related to socio-political situation in the
world, religion, world peace, education and morals and ethics. The present piece has been taken from the
book Out of My Later Yearspublished by the Philosophical Library, New York)
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39i-vx,+E 1,2011 39i-vx +E 1, 011
able to deduct from that what should be the goal
of our human aspirations. Objective knowledge
provides us with powerful instruments for the
achievements of certain ends, but the ultimate
goal itself and the longing to reach it must come
from another source. And it is hardly necessary
to argue for the view that our existence and ouractivity acquire meaning only by the setting up
of such a goal and of corresponding values. The
knowledge of truth as such is wonderful, but it is
so little capable of acting as a guide that it cannot
prove even the justification and the value of the
aspiration towards that very knowledge of truth.
Here we face, therefore, the limits of the purely
rational conception of our existence.
But it must not be assumed that intelligent
thinking can play no part in the formation of the
goal and of ethical judgments. When someone
realizes that for the achievement of an end
certain means would be useful, the means itself
becomes thereby an end. Intelligence makes
clear to us the interrelation of means and ends.
But mere thinking cannot give us a sense of
the ultimate and fundamental ends. To make
clear these fundamental ends and valuations,
and to set them fast in the emotional life ofthe individual, seems to me precisely the most
important function which religion has to perform
in the social life of man.And if one asks whence
derives the authority of such fundamental ends,
since they cannot be stated and justified merely
by reason, one can only answer: they exist in a
healthy society as powerful traditions, which act
upon the conduct and aspirations and judgments
of the individuals; they are there, that is, as
something living, without its being necessaryto find justification for their existence. They
come into being not through demonstration
but through revelation, through the medium of
powerful personalities. One must not attempt
to justify them, but rather to sense their nature
simply and clearly.
The highest principles for our aspirations
and judgments are given to us in the Jewish-
Christian religious tradition. It is a very high
goal which, with our weak powers, we can reachonly very inadequately, but which gives a sure
foundation to our aspirations and valuations. If
one were to take that goal out of its religious form
and look merely at its purely human side, one
might state it perhaps thus: free and responsible
development of the individual, so that he may
place his powers freely and gladly in the service
of all mankind.
There is no room in this for the divinizationof a nation, of a class, let alone of an individual.
Are we not all children of one father, as it is said in
religious language? Indeed, even the divinization
of humanity, as an abstract totality, would not be
in the spirit of that ideal. It is only to the individual
that a soul is given. And the high destiny of the
individual is to serve rather than to rule, or to
impose himself in any other way.
If one looks at the substance rather than
at the form, then one can take these words as
expressing also the fundamental democratic
position. The true democrat can worship his
nation as little as can the man who is religious,
in our sense of the term.
What, then, in all this, is the function of
education and of the school? They should help
the young person to grow up in such a spirit that
these fundamental principles should be to him as
the air which he breathes. Teaching alone cannotdo that.
If one holds these high principles clearly
before ones eyes, and compares them with
the life and spirit of our times, then it appears
glaringly that civilized mankind finds itself at
present in grave danger. In the totalitarian states
it is the rulers themselves who strive actually to
destroy that spirit of humanity. In less threatened
parts it is nationalism and intolerance, as well as
the oppression of the individuals by economicmeans, which threaten to choke these most
precious traditions.
A realization of how great is the danger is
spreading, however, among thinking people, and
there is much search for means with which to
meet the danger-means in the field of national
and international politics, of legislation, of
organization in general. Such efforts are, no
doubt, greatly needed. Yet the ancients knew
something which we seem to have forgotten. Allmeans prove but a blunt instrument, if they have
not behind them a living spirit. But if the longing
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40
for the achievement of the goal is powerfully
alive within us, then shall we not lack the
strength to find the means for reaching the goal
and for translating it into deeds.
II
It would not be difficult to come to anagreement as to what we understand by science.
Science is the century-old endeavor to bring
together by means of systematic thought the
perceptible phenomena of this world into as
thorough-going an association as possible. To
put it boldly, it is the attempt at the posterior
reconstruction of existence by the process of
conceptualization. But when asking myself
what religion is I cannot think of the answer so
easily. And even after finding an answer which
may satisfy me at this particular moment I still
remain convinced that I can never under any
circumstances bring together, even to a slight
extent, all those who have given this question
serious consideration.
Atfirst, then, instead of asking what religion
is I should prefer to ask what characterizes
the aspirations of a person who gives me the
impression of being religious: A person whois religiously enlightened appears to me to be
one who has, to the best of his ability, liberated
himself from the fetters of his selfish desires
and is preoccupied with thoughts, feelings, and
aspirations to which he clings because of their
super-personal value. It seems to me that what
is important is the force of this super-personal
content and the depth of the conviction concerning
its overpowering meaningfulness, regardless of
whether any attempt is made to unite this contentwith a divine Being, for otherwise it would not
be possible to count Buddha and Spinoza as
religious personalities. Accordingly, a religious
person is devout in the sense that he has no doubt
of the significance and loftiness of those super-
personal objects and goals which neither require
nor are capable of rational foundation. They exist
with the same necessity and matter of factness
as he himself. In this sense religion is the age
old endeavor of mankind to become clearly andcompletely conscious of these values and goals
and constantly to strengthen and extend their
effect. If one conceives of religion and science
according to these definitions then a conflict
between them appears impossible. For science
can only ascertain what is, but not what should
be, and outside of its domain value judgments
of all kinds remain necessary. Religion, on the
other hand, deals only with evaluations of humanthought and action: it cannot justifiably speak of
facts and relationships between facts. According
to this interpretation the well-known conflicts
between religion and science in the past must all
be ascribed to a misapprehension of the situation
which has been described.
For example, a conflict arises when a
religious community insists on the absolute
truthfulness of all statements recorded in the
Bible. This means an intervention on the part
of religion into the sphere of science; this is
where the struggle of the Church against the
doctrines of Galileo and Darwin belongs. On
the other hand, representatives of science have
often made an attempt to arrive at fundamental
judgments with respect to values and ends on the
basis of scientific method, and in this way have
set themselves in opposition to religion. These
confl
icts have all sprung from fatal errors.Now, even though the realms of religion
and science in themselves are clearly marked off
from each other, nevertheless there exist between
the two strong reciprocal relationships and
dependencies. Though religion may be that which
determines the goal, it has, nevertheless, learned
from science, in the broadest sense, what means
will contribute to the attainment of the goals it has
set up. But science can only be created by those
who are thoroughly imbued with the aspirationtowards truth and understanding. This source
of feeling, however, springs from the sphere of
religion. To this there also belongs the faith in the
possibility that the regulations valid for the world
of existence are rational, that is, comprehensible
to reason. I cannot conceive of a genuine scientist
without that profound faith. The situation may be
expressed by an image: Science without religion
is lame, religion without science is blind.
Though I have asserted above that intruth a legitimate conflict between religion
and science cannot exist I must nevertheless
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41i-vx,+E 1,2011
qualify this assertion once again on an essential
point, with reference to the actual content of
historical religions. This qualification has to do
with the concept of God. During the youthful
period of mankinds spiritual evolution
human fantasy created gods in mans own
image, who, by the operations of their willwere supposed to determine, or at any rate to
influence the phenomenal world. Man sought
to alter the disposition of these gods in his
own favor by means of magic and prayer. The
idea of God in the religions taught at present
is a sublimation of that old conception of the
gods. Its anthropomorphic character is shown,
for instance, by the fact that men appeal to
the Divine Being in prayers and plead for the
fulfilment of their wishes.
Nobody, certainly, will deny that the idea
of the existence of an omnipotent, just and
omnibeneficent personal God is able to accord
man solace, help, and guidance; also, by virtue
of its simplicity it is accessible to the most
undeveloped mind. But, on the other hand, there
are decisive weaknesses attached to this idea
in itself, which have been painfully felt since
the beginning of history. That is, if this being
is omnipotent then every occurrence, including
every human action, every human thought, and
every human feeling and aspiration is also His
work: how is it possible to think of holding
men responsible for their deeds and thoughts
before such an almighty Being? In giving out
punishment and rewards He would to a certain
extent be passing judgment on Himself. How
can this be combined with the goodness and
righteousness ascribed to Him?The main source of the present day conflicts
between the spheres of religion and of science
lies in this concept of a personal God. It is the
aim of science to establish general rules which
determine the reciprocal connection of objects
and events in time and space. For these rules,
or laws of nature, absolutely general validity is
requirednot proven. It is mainly a program, and
faith in the possibility of its accomplishment in
principle is only founded on partial successes.But hardly anyone could be found who would
deny these partial successes and ascribe them to
human self-deception. The fact that on the basis
of such laws we are able to predict the temporal
behaviour of phenomena in certain domains with
great precision and certainty is deeply embedded
in the consciousness of the modern man, even
though he may have grasped very little of the
contents of those laws. He need only consider thatplanetary courses within the solar system may be
calculated in advance with great exactitude on
the basis of a limited number of simple laws. In a
similar way, though not with the same precision,
it is possible to calculate in advance the mode
of operation of an electric motor, a transmission
system, or of a wireless apparatus, even when
dealing with a novel development.
To be sure, when the number of factors
coming into play in a phenomenological complex
is too large scientific method in most cases fails
us. One need only think of the weather, in which
case prediction even for a few days ahead is
impossible. Nevertheless no one doubts that we
are confronted with a causal connection whose
causal components are in the main known to
us. Occurrences in this domain are beyond the
reach of exact prediction because of the variety
of factors in operation, not because of any lackof order in nature.
We have penetrated far less deeply into the
regularities obtaining within the realm of living
things, but deeply enough nevertheless to sense
at least the rule of fixed necessity. One need only
think of the systematic order in heredity, and in
the effect of poisons, as for instance alcohol, on
the behaviour of organic beings. What is still
lacking here is a grasp of connections of profound
generality, but not a knowledge of order in itself.The more a man is imbued with the ordered
regularity of all events the firmer becomes his
conviction that there is no room left by the side
of this ordered regularity for causes of a different
nature. For him neither the rule of human nor
the rule of divine will exists as an independent
cause of natural events. To be sure, the doctrine
of a personal God interfering with natural events
could never be refuted, in the real sense, by
science, for this doctrine can always take refugein those domains in which scientific knowledge
has not yet been able to set foot.
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42
But I am persuaded that such behavior on
the part of the representatives of religion would
not only be unworthy but also fatal. For a doctrine
which is able to maintain itself not in clear light
but only in the dark, will of necessity lose its
effect on mankind, with incalculable harm to
human progress.In their struggle for the ethicalgood, teachers of religion must have the stature
to give up the doctrine of a personal God, that is,
give up that source of fear and hope which in the
past placed such
vast power in the
hands of priests.
In their labors
they will have to
avail themselves
of those forces
which are capable
of cultivating the
Good, the True,
and the Beautiful
in humanity itslef.
This is, to be sure, a more difficult but an
incomparably more worthy task. After religious
teachers accomplish the refining process
indicated they will surely recognize with joy thattrue religion has been ennobled and made more
profound by scientific knowledge.
If it is one of the goals of religion to liberate
mankind as far as possible from the bondage of
egocentric cravings, desires, and fears, scientific
reasoning can aid religion in yet another sense.
Although it is true that it is the goal of science
to discover rules which permit the association
and foretelling of facts, this is not its only
aim. It also seeks to reduce the connectionsdiscovered to the smallest possible number of
mutually independent conceptual elements. It is
in this striving after the rational unification of the
manifold that it encounters its greatest successes,
even though it is precisely this attempt which
causes it to run the greatest risk of falling a prey to
illusions. But whoever has undergone the intense
experience of successful advances made in thisdomain, is moved by profound reverence for the
rationality made manifest in existence. By way
of the understanding he achieves a far-reaching
emancipation from
the shackles of
personal hopes
and desires, and
thereby attains that
humble attitude
of mind towards
the grandeur of
reason incarnate
in existence,
and which, in its
profoundest depths,
is inaccessible to man. This attitude, however,
appears to me to be religious, in the highest sense
of the word. And so it seems to me that science
not only purifies the religious impulse of the drossof its anthropomorphism but also contributes to
a religious spiritualization of our understanding
of life.
The further the spiritual evolution of
mankind advances, the more certain it seems to
me that the path to genuine religiosity does not
lie through the fear of life, and the fear of death,
and blind faith, but through striving after rational
knowledge. In this sense I believe that the priest
must become a teacher if he wishes to do justiceto his lofty educational mission.
For science can only ascertain what is, but not what
should be, and outside of its domain value judgments of
all kinds remain necessary. Religion, on the other hand,
deals only with evaluations of human thought and action:
it cannot justifi
ably speak of facts and relationshipsbetween facts. According to this interpretation the well-
known conflicts between religion and science in the
past must all be ascribed to a misapprehension of the
situation which has been described.
For science can only ascertain what is, but not what
should be, and outside of its domain value judgments of
all kinds remain necessary. Religion, on the other hand,
deals only with evaluations of human thought and action:
t cannot justifi
ably speak of facts and relationshipsbetween facts. According to this interpretation the well-
nown conflicts between religion and science in the
past must all be ascribed to a misapprehension of the
situation which has been described.
In their struggle for the ethical good, teachers of religion must have the stature to give
up the doctrine of a personal God, that is, give up that source of fear and hope which in the
past placed such vast power in the hands of priests. In their labors they will have to avail
themselves of those forces which are capable of cultivating the Good, the True, and the
Beautiful in humanity itslef.
Science and Religion
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