All texts like books, magazines, and papers for instance have two components: cognitive and aesthetic. The distinction between the cognitive and the aesthetic is apparent if we distinguish between prose and poetry. They can both convey the same meaning, but poetry says it more aesthetically. Similarly, you can talk in a flat tone, but you could say it better with a...
The Bhagavad-Gita describes various yoga systems called karma-yoga, jñāna-yoga, dhyāna-yoga, and bhakti-yoga. Each of these yoga processes is based on a scientific understanding of reality, but since this view of reality is not widely understood, there is often a misconception that there are “many paths” to the same truth, which are equally good. This post discusses the differences between the various...
In the introduction to the Bhagavad-Gita As It Is, Śrīla Prabhupāda writes, “The subject of the Bhagavad-gītā entails the comprehension of five basic truths. First of all the science of God is explained, and then the constitutional position of the living entities, jīvas. Prakriti (material nature) and time (the duration of the existence of the whole universe or the manifestation of...
Since the advent of computers, it has been widely believed that the human mind is just like a computer. I have previously described why this is a false analogy due to two problems: (1) the problem of meaning, and (2) the problem of choice. I have also discussed the problem of meaning in computing theory in the book Gödel’s Mistake. However,...
The previous post discussed the meaning of sat, chit, and ananda—i.e. consciousness or relation to things, the search for meaning, and the search for happiness. The search for meaning creates a personality—i.e. how others know you. The search for happiness creates an individuality—i.e. what kinds of pleasures one enjoys. The relationship to the world also creates our identity in the form...
“The pursuit of happiness and meaning are two of our most central motivations in life” but “there can be substantial trade-offs between seeking happiness and seeking meaning in life,” writes Scott Barry Kaufman in a thought-provoking Scientific American post. In a stereotypical sense, the pursuit of meaning is one that involves connecting our lives to something larger than our life—e.g. society,...
Many people believe modern science is reductionist and an alternative anti-reductionist science must replace it. This post discusses why Sāńkhya is reductionist—because it reduces everything to only three modes of nature (sattva, rajas, and tamas). It also discusses why Sāńkhya is anti-reductionist—because the first mode of nature in this reductionist theory (sattva) represents the whole, which precedes the contradictory parts (rajas and...
The previous post discussed the model of the human body in Ayurveda. If you haven’t noticed, the most surprising aspect of Ayurveda is that it remains silent on what modern medicine calls heart, lungs, intestines, brain, pancreas, spleen, etc. It is surprising because modern medical education begins with anatomy and memorizing anatomy is every student’s job in the first year of...
Vedic knowledge provides detailed information about many aspects of material nature such as cosmology, sociology, psychology, and biology. For example, the Śrimad Bhāgavatam provides a detailed cosmic model. Varṇāśrama is a sociological model. Sāńkhya is a cognitive model. And Ayurveda is a biological model. All these models have structural resemblances and by understanding one model we can understand the others too....
The previous post identified two impersonalist tendencies—i.e. “we are one” and “we are equal”—and discussed their respective impacts on Indian and Western societies. The post also discussed how a personalist system based on hierarchical thinking (rather than equality or oneness) is necessary for social organization. This post carries forward that topic and identifies two kinds of personalist social systems—one material and...
There is one fundamental cultural difference between the West and India—the West is a flat, egalitarian society, while India is still, to an extent, a hierarchical society. In the stereotyped view of the West, children do not respect parents, students do not respect teachers, and citizens do not respect politicians. In the stereotyped view of India, children respect their parents, students...
The world around us is filled with dualities or oppositions. There are two main resolutions of this duality as we have seen earlier—(1) finding the relation between the opposing ideas and the next “higher level” idea from which these oppositions were created, and (2) finding a quantitative balance between the opposing ideas at the “same level” such that the opposing ideas...
