Hinduism and Science

      There is a general feeling that religion and science are two very different—even opposite—things. This notion is not true; in fact, they may go hand-in-hand to help and improve the life of mankind. Hinduism, like any other religion, is basically a philosophy, the study of knowledge. In pursuit of spiritual knowledge and wisdom, ancient sages of India made many heroic efforts. Several offshoots of these explorations resulted in the establishment of different fields of secular sciences, which have remained bonded with religion over the millennia.

      The ancient Hindu scriptures of the Vedas clearly indicated this trend. Each major Veda has a secondary Veda, which deals with science or another subject of humanity. Rig Veda has the Upaveda ayurveda, which deals with the sciences of medicine and health. Yajurveda has the Upaveda dhanuveda, which deals with archery and the military. Samaveda has the Upaveda gandharvaveda, which deals with music. And Atharveda has the Upaveda sthapathyaveda, which deals with astronomy, astrology, engineering, and mathematics.

     Within these Upavedas is perhaps the beginning of many scientific theories. It is believed that Hindu mathematics was one of the earliest and most advanced sciences. The concept of zero and the decimal system were both discovered in India first and later passed on to the world through Arab conquerors. Ramanujan’s name was associated with the concept of infinity. Aryabhatta, who lived from 476 to 520, was considered to be the first Hindu mathematician known to the world. His treatise on pure mathematics and the eclipse system is hailed in the world of science, even today, with great respect.98

       Science in the ancient Hindu system had the full support of the religious authorities. Modern science, on the other hand, had a severe clash and resistance from the Catholic Church in Europe for over four centuries—several outstanding scientists, such as Galileo, and many others had to face merciless humiliations and hardships at the hands of the religious zealots. Religious authorities wielded unsurpassed powers over common people; anyone who defied their instruction was given severe punishment or even condemned to death. The final victory of science, however, left ugly scars, and a sense of prejudice developed between the two camps. Not surprisingly, the scorn of the scientists and the general populace against the religious fanaticism flew all across the globe. Hinduism, at this period in history, was already pushed to the wall; having been under the domain of the foreign rulers for centuries. It also had internal squabbles among various sects and cults. It was finally left to the heroic efforts of great minds like Swami Vivekananda and others, who presented a true picture of Hinduism before the world and restored its lost glory to a considerable extent. There was renewed interest in the ancient teachings of the Vedanta and other Hindu philosophies. Soon, recognition came from many unexpected quarters; among them, the great scientist Albert Einstein and an equally giant literary figure Bertrand Russell. Their interest in Hindu philosophies paved the way for discovering many scientific truths hidden in the ancient scriptures.
      Science undoubtedly plays a vital role in our lives. It is the mind of the man that steers science and directs it toward many achievements. Religion, on the other hand, steers the mind and transforms it toward spiritual realization. Einstein aptly described the synergistic union between the two: “Science without religion is lame, and religion without science is blind.” A man of science who does not have the purity and ethical morality of religion is not likely to contribute significantly to the well being of mankind, even if he becomes highly successful in his field. A man of religion who is negligent of science would be, for most part, impractical and handicapped. Religious supervisors, too, as with all other strata of society, need to be under a constant check-and-control system to prevent any reckless human errors and deviations in the name of religion.

       God has given man this body and mind to work as tools for the realization of spirituality and divinity within. Taking proper care of the body and mind becomes imperative. If the body becomes weak and sick, the mind suffers too. The eight steps of Patanjali’s Yoga Sutra have dealt with this subject in an elaborate yet rational manner. (Note: These are described in a separate chapter on yoga in this book.)
       It was to the credit and genius of the Hindu mind that it discovered the phenomenon of eternity. In the Rig Veda, there is clear mention of Earth coming from the sun. The Vedas recognized the sun as the primary source of all energy. In the Yajur Veda, it is stated that the sun moves about its own axis, and the earth rotates around the sun, while the moon rotates around the earth.99 The Rig Veda also explains that the earth is held by the sun’s attraction. The position of nine celestial bodies, Navgraha, mentioned in the Vedas is in line with modern astronomy. Hindu sages also described in detail the phenomenon of acceleration (ksanika), momentum (vega), and vibration (spandana). Modern science has nearly accepted all these accounts and recognized the worthiness of the ancient Hindu Rishis, who worked through their superior, spiritual minds without any of the modern technologies. Hindu philosophy also believes that if the mind becomes absolutely pure, it may have powers that are beyond the domain of the secular sciences. The extraordinary feats of many yogis have been verified and acclaimed by experts.

     The ancient Hindu Rishis also presented the concept of manifestation and dissolution, and this is now widely hailed by modern science. These sages of yore gave the world the first terminology for these phenomenon in Sanskrit: sankocha and vikasha. Sankocha means “shrinking,” and vikasha means “expanding.” Coincidentally, modern cosmologists have hailed these concepts.100

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