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EDITORIAL
Year : 2018  |  Volume : 6  |  Issue : 1  |  Page : 1-3

Theory of something for everything


Vice Chancellor, Swami Vivekananda Yoga Anusandhana Samsthana, Bengaluru, Karnataka, India

Date of Web Publication31-May-2018

Correspondence Address:
Ramachandra G Bhat
Vice Chancellor, Swami Vivekananda Yoga Anusandhana Samsthana, Bengaluru, Karnataka
India
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Source of Support: None, Conflict of Interest: None


DOI: 10.4103/2347-5633.233631

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How to cite this article:
Bhat RG. Theory of something for everything. Int J Yoga - Philosop Psychol Parapsychol 2018;6:1-3

How to cite this URL:
Bhat RG. Theory of something for everything. Int J Yoga - Philosop Psychol Parapsychol [serial online] 2018 [cited 2018 Oct 21];6:1-3. Available from: http://www.ijoyppp.org/text.asp?2018/6/1/1/233631



The central theme for this whole write-up is a theory of something for everything taken from the 6th chapter of Chändogya Upaniçat.



Under this title, I would like to present Upanishad-based theory of everything, which is the main area of the recent search. Our scientific fraternity is trying to curiously unearth this master key, capable of unlocking all mysteries of universe. This query for theory of everything is not something which emerged in recent innovations and studies. That was the question which was raised by many seekers of yore. How it is possible that knowing, listening, and experiencing one thing, one can understand everything? Because this whole world is called samudäya as projected in Brahma sutra of vyäsa/bädaräyaëa. Even many philosophers of Jainism and Buddhism say that this is samudäya, i.e. , something corrected and combined. Hence, this whole world consists of many articles and particles with their own distinct properties. Every article has its own property and ingredients. Hence, all articles are not one, but it is very much dual in nature. Hence, how is it possible to know everything by knowing something single? Hence, this question was very much evidently raised by Rishi kumara/young seeker by the name of çvetaketu. When his father (čruëi) asked him, “O Çvetaketu, have you understood that one, by knowing which, you can know everything?” eka vijïänena sarva vijïäänam. Immediately, çvetaketu reacted, “katham nu bhagavaḥ ädeço bhavati?” how it is possible? Because everything looks so diversified, bhinnaçca bhinnadharmaçca. Things (matters/articles) are not only different but also their properties are different. Moreover, their properties, ingredients, and qualities are also different. Hence, eka vijïänena sarva vijïäänam is highly impossible. This is what Çvetaketu, a young man with his logically oriented mind had enquired in his question. Hence, it is not possible. In the first hand, we can say that everything is different so that theory is something is possible. Hence, different types of theories can be formulated to understand different things. Just to know mud, you need to have some kinds of learning. For understanding air, the understanding is different. Likewise for understanding water, tejas also it is different. Moreover, you cannot know gold by knowing all golden ornaments. By knowing a heap of mud, how can all the different properties of soil be understood? Because soil varies from area to area so that it is not possible. Eka vijïänena sarva vijïäänam na sambhavati, so it is not possible. By knowing some metal piece, you cannot understand all types of metals such as iron and copper. That is how the whole thought process developed there in the 6th chapter of Chändogya Upaniçat.

Again if you come to munòakopaniñat, a very popular upaniñat, where Çaunaka, a great performer of yajïas, approaches Angérasa and asks question. Çaunaka asked, “I know acärya (the teacher), the theory of everything. They say that sarvam idam vijïätam iti, ekasmin vijïäte, by knowing one, everything can be known. Kasmin nu bhagavo vijïäte sarvam idam vijïätam bhavati iti? That is how çaunaka asked this question to Angérasa. Angérasa was a highly well-versed scholar of that time. Hence, if we just make inroad in the Upanishadic Lore, we understand that this particular science (theory of everything) is called Angérasa vijïäna. As we say for theory of relativity is related or connected to Einstein, so it is Einstein's inroad. Similarly, we have Einstein's formula, Darwin's formula, Newton's formula, etc., Like that, this eka vijïänena sarva vijïäänam can be told as Angérasa vijïänam. This is very well worked out in different Upaniçads. What and how of this Angérasa vijïänam is a question.

Çvetaketu asked how and why of this question to his father, čruëi. čruëi gives three examples:First is ordinary metal like iron, second gold, and finally is the mud. “yathä somye ekena måtpiëòena sarvam måëmayaà vijïätam syät.” If you understand and analyse a small handful of mud for its properties, then all other particles made of mud (such as jar, pot, and artistic urn), can very well be understood. That is how with this example, čruëi explains. Moreover, he goes on giving many other examples. There are some subtle things such as seed of Banyan tree, which is so small, but the potential of the whole tree is inside it. Hence, ultimately, analytical study cannot unearth the reality. Therefore, we must go for experiential learning which is beyond intellectual, analytical, experimental, and synthetical learning. It is the cream of these types of learning and also well beyond them. In experiential learning, we unearth by making our mind very sharp and creative instrument. Yoga calls that mind as nirvicära prajïä. Prajïä or intellectual power which is logically oriented is called sarvitarka prajïä and nirvitarka prajïä. Moreover, beyond that you go for vicära, where experiential process has started. You experience and then you test it by going for cross-checking. By this process we can arrive at deeper conclusion. Again you check it, then you realize the limitation of your intellectual study. It cannot go beyond a certain point. Hence, you go to nirvicära. Nirvicära vaiçäradye'dhyätma prasädaḥ (Patanjali yoga sutras). Hence, when you train you own mind to see beyond and go beyond, naturally you understand more realistic things. For that, you must have proper understanding of something before you go for things beyond. That is why samäpatti or samädhi is divided into four by patanjali namely, Savitarka, nirvitarka, savicära, and nirvicära. Hence, tarka and vichaara are divided like this. Then, you go to asmita and ananda. Asmita samapatti is very interesting. When you go for understanding of something, you become one with that. Then only you understand. Ananda means experiencing blissful ecstasy. It is called bliss-effused understanding. So that it is ultimate one. Before that, you go to asmitä. In this asmitä level, you are part of it. Staying in your own house, you try to understand the whole house and its members. Just like a visitor who comes and takes coffee. By this, he cannot understand the problems of that house. Only he can say that everything is either good or bad in that house. Hence, when he becomes a member of that house, he understands. Normally, people refer to a doll made up of salt. You use it to find the depth of the ocean. That salt will be melted and it becomes one with the oceanic water. Hence, it loses its own separate existence and becomes one with the ocean. By that only it can be understood or an example of a sugar candy can also be given. Once sugar is put in the milk, it becomes a part of the milk itself. So that it becomes one with milk, then only it can be understood. However, it cannot give any message to us because now it is one with that. Brahmavit Brahmaiva bhavati, i.e., who knows god and he becomes one with the god himself. This understanding is very much there in the upaniñads. If you become brahma, then only you can understand him. So it is becoming and then knowing and knowing and then becoming. Both these go hand in hand, that is, asmitä samapatti.

Here, we can just have the glimpse of theory of everything, because only thing is to become. Then, you get the real experiential knowledge. When you go to this level of asmitä samädhi, theory of everything is very much natural because there is no duality. At the level of theory of something, your knowledge is very much fractional or divisive. Hence, we need to go for dissectional understanding like allopathic systems so that you analyze ENT as ear, nose, and throat. However, they are very much interconnected. Hence, our Ayurvedic and naturopathic systems go for interconnection so that they can understand the root and go for treatment and healing. Hence, something is very much important. However, through something, you must go to everything. This is realistic understanding. This is very much portrayed in the upaniñads and vedantic process. Asatye vartmani sthitvä tataḥ satyam samihate. You go for temporary formulas and using that only try to understand that hidden mystery of the permanent reality. Çabda brahmaëi niñëätaḥ paraà brahmaëi adhigachcati. If you are good in verbal understanding, you can go for experiential understanding. That is what bhartåhari says. If you do not understand çabda brahman, you cannot understand Brahman. Hence, çabda brahman understanding is a theory of something. Para Brahman understanding is called theory of everything. This formula was suggested by the great grammarians such as Päëini and Bbhartåhari. In upaniñads, it is mentioned that yato väco nivartante apräpya manasä saha. Only when you go beyond the verbal and mental understanding, you enter the real understanding. Hence, theory of something is very important in various levels of verbal, analytical, and logical understanding. Here, you use examples, parables, small stories, and children's stories. Here, the real understanding process starts. This takes you to the realistic understanding. Theory of something is just like a boat used to cross a river. However, our ultimate destination is the sanctum sanctorum, which is at the top of the mountain. We have to reach there. To reach there, we cross the river by boat. There we need to make a boat by wooden logs. And after that, we need some ropes or sticks to climb the mountain. Hence, using that only we can climb gradually. That is how theory of something helps in the theory of everything. That is why čruëé gives many examples. There are many unseen things. If we put some salt in the water, it is separately visible. However, the very next moment, there is no separate existence for the salt in the water. It has become one with the water. All such examples are given in Chandogya 6th chapter. Hence, ultimately, we need to go to theory of everything.

Another example of someone in gandhaara desha is given. Someone takes a person and closes his eyes by a piece of cloth. Moreover, in the midst of the forest, he releases that person and that cloth covering his eyes is also removed. Then, he just left him there. Then that person who is standing in the forest cannot understand the correct direction to move. Even though cloth is released from his eyes, enabling the vision, but he cannot understand. This example is also given in the Chandogya 6th chapter.

Hence, now, opening up the eye and understanding, all these are the pathways of theory of everything. Ultimately, it is theory of everything, eka vijïänena sarva vijïäänam. For that Angéra says in the muëòaka upaniñad, that you must go for Parävidyä instead of Aparävidyä. Aparävidyä or Vedic or scriptural understanding (analytical or scientific understanding) can be useful at theory of something level. However, if we want to go to theory of everything, then we must go for Parävidyä. Yayä tadakñaram adhigamyati, Imperishable, Immaterial, and Immortal is that knowledge which is the real understanding of this universe. Hence, this question is very much raised by some of the modern scientists such as Heisenberg and James Jeans (who wrote a book named mysterious universe). James has very much challenged this system of scientific laboratory systems. He said that one cannot arrive at the real understanding by being laboratory oriented. The clinical understanding is very much limited. That is why he raised this very pertinent question to show where we are erring. We must go for supraclinical understanding and supra-mental understanding (as coined by Mahirshi Aurobindo). That is why we must go beyond our laboratories and all the clinical and logical analysis. Theory of something is also got its own role to take us to theory of everything. However, ultimately, at Parävidyä level, it is a theory of everything, which is the real challenge. We must attend to this now with more insight because demand for this particular understanding is increasing in the scientific arena now. Now, science has wonderful technology after so many discoveries in the engineering and electronics. However, modern physics has reached the saturation point. Theory of something was already as if a closed chapter before. However, now modern physics is very much searching for it. It is very eager to know more about the theory of everything, where vedänta and vijïana go hand in hand by combining, cooperating, and collaborating with each other. Vedänta and vijïana are co-travelers; we can aim at the real unearthing of the secret of this universe by opting for the theory of everything.




 

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