Pranam
You gave me an opportunity to analyse Sivananda and Kanadha viewing
this as well as the Sri Rangarajan's conscious and modern science wrt the
Indian scriptures.
FAITH WORKS MIRACLES BY SIVANANDA and ADRSHTA OF KANADHA
1 "Life is faith and illumination. Without faith it is lame, without
illumination it is blind. We need today the creative force of faith, the
faith that discerns without logic, the faith that electrifies, the faith
that removes all barriers and obstacles from its path and is anxious to
fill us with divine enthusiasm and to give expression to the divine in man.
Be strong in faith and be complete in the light faith enkindles in the
heart If the power of intellect can discern the ideals of life, the power
of faith retains them and makes them active in us. The delight of life is
in the constant striving for actualising the ideal, and unless we can claim
the touch of divine faith in us, we do not see the joy of a new creation, a
new realisation, a new life, a new dream. “ Bad company, lust, greed,
infatuated love for wife, son and property, and unwholesome food are the
enemies of faith. They spoil the intellect, cloud the understanding and
destroy memory. They produce wrong Samskaras or impressions in the mind and
render the intellect gross and impure. (SIVANANADA)
2 “ Miracle” of the west is “adrishta” of Indian concept. The Fifth
Chapter of the Vaisheshika Sutras
<https://en.wikipedia.org/wiki/Vaisheshika_Sutra> of Kanadha
<https://en.wikipedia.org/wiki/Kanada_(philosopher)> deals with the notion
of *action and the connected concept of effort*; and also deals with the
various special phenomenon of nature to the super sensible force, called
*Adrishta*. The Sanskrit <https://en.wikipedia.org/wiki/Sanskrit> term,
*Adrishta* अदृष्ट) , as an adjective means - not seen, unseen, unobserved,
unforeseen, unknown, invisible, unexpected, not experienced, destiny, fate,
luck, not permitted or sanctioned, illegal, virtue or vice as the eventual
cause of pleasure or pain In Hindu philosophy
<https://en.wikipedia.org/wiki/Hindu_philosophy> it refers to the *unseen
force*, and the invisible results of works which accrue to a person; it
refers to the Doctrine of Apurva <https://en.wikipedia.org/wiki/Apurva>.
And how that ancestral rishi had the same instinct as the modern
scientists. The term Adrishta appears in Vaisheshika Sutra V.i.15: मणिगमनं
सूच्यभिसर्पणमदृष्टकारणकम् |"The movement of the jewel (and) the approach of
the needle, (both) have adrishtam (the invisible consequences of previous
acts) as their cause." The reason of the movement of the jewel is not a
particular volition but the efficient cause is the merit of the former
possessor or the demerit of the thief Adrishta is also the cause of
attraction of the needle towards a loadstone (magnet).
3 However, Patanjali <https://en.wikipedia.org/wiki/Patanjali> tells us –
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः (Yoga Sutras
<https://en.wikipedia.org/wiki/Yoga_Sutras> II.12) that obstacles are the
breeding ground for tendencies that give rise to actions and the
consequences thereof; such obstacles are experienced as visible and
invisible obstacles.– "A man’s latent tendencies have been created by his
past thoughts and actions; these tendencies will bear fruits, both in this
life and in lives to come."
4 The Vaisesika SUtra of Kanadha Rishi, a then Scientist, with the
Commentary of Sankara Misra and extracts from the gloss of Jayanarayana and
the Bhasya of Chandrakanta, was first published in the years 1910 and 1911.
He gives very lucid expositions of the Nyaya-Vaisesika Themical Theory, of
the conception of Molecular Motion (Parispanda), and of the ions of
Mechanics (Kinetics) and Acoustics and deals very fully with the Doctrine
of Scientific Method. Kaneda ‘s system has come to be called Vaisesika from
his theory of visesa inhering in the ultimate atoms (I. ii. 6). His atoms
are mathematical points, without parts, and possessing the same attribute
and activity in their respective classes of Earth, Water , Fire , and Air
.It is by means of their visesas or individual characteristics that they
are distinguished from one another, and account for the variety of things
in nature.
5 According to Kanadha, man must work out his own salvation. It is
given to him, if he will, to hear the Truth from the Scriptures or from a
preceptor, on high or here below to think over it in his mind, and to
meditate upon it in the recesses of his heart. He can control his sensory
and motor organs, and, by eliminating superficial psychic states, make the
mind steady in the Soul. Steadiness of the mind in the Soul is called Yoga.
Yoga is neither a mystery nor is it mysticism. It is the realisation of the
freedom of will, of the free Self. He then becomes master of time and
space. For him there is no distinction of past, present, and future ; no
distinction of here, there, and elsewhere. The mind being at rest, pleasure
and pain do not arise, activity ceases, and the law of Karma is cancelled
for all time to come. The accumulated Karma of the past, however remains.
Having realised the fundamental freedom of the Self, he sees what
experiences are in store for him, and lives out those experiences in
appropriate forms and surroundings brought about by the creative power of
will. In this way he cancels the past as well. Thereafter, when death takes
place, and the soul finally quits its temporal abode, it does not pass into
other forms of finite life but remains free for ever till the end of Time.
That freedom is called Moksha, the supreme God, the be-all and end-all of
existence.
6 Atoms and Minds do not exist for themselves. They exist for the
Souls, for their bhoga and apavarga, transmigration and emancipation.In the
beginning of Creation, activity is induced in them they are set in motion, *by
Adristam*, the resultant energy abiding in the Souls as a consequence of
their previous activities. It causes the combination, of atoms to form the
body and the world.; The sphere of transmigration is the common result of
the individual adrlsta, and everybody and other personal circumstances are
the special results of the in dividual adrista. In this view the
interesting references that are met with here and there in the Vaisesika
Sutras, to cosmology, geology, mineralogy, botany and plant-physiology,
zoology, physiology, mechanics, acoustic, and other positive sciences,
become explained. The doctrine of adrista carries the enquiry further into
the field of ethics and sociology, on the one hand, and logic and
epistemology as well as psychology and philology free of assumptions into
the existent, but rather like modern philosophy from the critical analysis
and testing of a complex of knowledge handed down (through the Veda Hence
the Vaisesika is also called Manana sAstra, treatise based on reasoning,
rational or critical system.
7 The starting point of the system is the observation and analysis
of objects, with a view to their strict definition and a correct
appreciation of their place and function in the world of bhoga and
apavarga, probation and perfection, bondage and freedom. And tattva-jnana,
knowledge of truth, is its end and aim. To accomplish this result, it
evolves a doctrine of Scientific Method, which, however, is only a
subsidiary discipline, being comprehended under the wider conception of
Methodology which proceeds by way (1) the proposition (or enumeration) of
the subject-matter (Uddesa), (2) the ascertainment of the essential
characters or marks, by Perception, Inference, the Inductive Methods, etc.
resulting in definitions (by Jaksana) or descriptions (by upalaksana) ; and
(3) examination and verification (pariksa and nirnaya) (Seal). In this
method, logic is not pure reasoning or inference; the reasoning is also
proof. And the Methodology evolved by Kanada and Gotama has been carried
almost to perfection in the later Nyaya, which, in spite of its acid
dialectics, possesses a threefold significance in the history of thought:
(1) logical, in its conceptions of Avachchhedaka and Pratiyogi, being an
attempt to introduce quantification on a connotative basis, in other words,
to introduce quantitative notions of Universal and Particular, in both an
affirmative and a negative aspect, into the Hindu theory of Inference and
Proposition regarded connotatively as the establishment of relations among
attributes or marks ; (2) scientific, in its investigation of the varieties
of Vyapti and Upadhi (and of Anyathasiddha), being an elaboration of
Scientific Method, in the attempt to eliminate the irrelevant and (3)
ontological and epistemological, in its classification and precise
determination of the various relations of Knowledge and Being, with even
greater rigidity and minuteness than in Hegel’s Logic of Being and Essence.
8 The criterion of truth, in the Vaisesika Sutras, is the
correspondence of thought with things and vice versa Truth and reality are,
in this system, convertible terms the existence of the concept of an
object, subjective as well as objective, is the logical reason for and the
real consequence of the existence of the object. KR IRS 25121
On Mon, 25 Jan 2021 at 02:42, 'venkat giri' via iyer123 <
[email protected]> wrote:
> *Respected Sir/s,*
> * It is inherent in us that for every
> problem that confronts us, there is the requisite strength and wisdom
> readily available to us from the Divine dwelling in the chambers of our
> heart. God is nearer to us than our life-breath. Turn to him with a
> childlike faith and experience the miraculous results.*
> *Swami Sivananda*
> *.........*
> *Regards*
> *V.Sridharan*
> *Trichy*
>
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