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From Newton to Nirvana:Science, Vigyan and Gyan *

Dr. Subhash Sharma

DeanIndian Business AcademyBangalore & Greater Noida

E mail: [email protected]

Ananta Giri (2007) invites us to a festival of dialogue through his work on pathways of

creative social research. While he has restricted his invitation to the domain of socialresearch, we would like to extend the dialogue to three pillars of knowledge creation viz.

science, vigyan and gyan. This author initially presented this concept of three pillars ofknowledge in an international seminar on Frontiers in Yoga Research organized by

Swami Vivekananda Yoga Anssandhana Samsthana, SVYASA University, Bangalore,on Dec. 20-23, 2007. The discussion presented here extends the ideas presented therein

with a view to add to the festival of dialogue initiated by Ananta Giri.

In general, in India, the expressions, science and vigyan are used interchangeably.However, we need to understand fundamental difference between the two to get a better

understanding of various approaches to knowledge creation. It may be indicated that theword, vigyan can be analyzed in two ways, viz. vishesh gyan (in this interpretation of

vigyan, vi stands for vishesh) and vishya gyan (in this interpretation of vigyan, vi standsfor vishya/domain knowledge). Word science has linkages with senses. Hence, scientific

knowledge is rooted in senses. In this tradition, knowledge gets legitimacy only if it canbe tested on the basis of objectivity through the senses. While science relies on senses,

vigyan (vishesh gyan) can be acquired through mind. Hence, vigyan is more thanscience as mind is more than senses. Further, gyan both in terms of its metaphysical and

spiritual meaning, is acquired through consciousness. It is more than vigyan asconsciousness is more than mind. If we represent senses, mind and consciousness in

terms of three concentric circles, we may observe that radius of consciousness is largerthan radius of mind and radius of mind is larger than radius of senses. Just as senses,

mind and consciousness are interconnected the three circles of science, vigyan and gyanare also interconnected.

*Revised and extended version of paper, Science, Vigyan and Gyan presented at the

workshop on Transformative Learning, Pathways of Creative Research: A Festivals ofDialogues, held at Indian Business Academy, Greater Noida, May 7, 2008.


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When knowledge is considered in terms of three levels of reality viz. matter, mind andconsciousness, we arrive at three perspectives of knowledge creation viz. scientific

perspective, vigyan perspective and gyan perspective corresponding to matter, mind and

consciousness view of reality. These three perspectives have important implications forknowledge systems as well as for education systems. They provide us a new frameworkof knowledge creation and knowledge systems. Fig 1 presents foundations of knowledge

systems in terms of their origin from senses, mind and consciousness and Fig 2 presentsthree circles view of science, vigyan and gyan.

Senses

Mind

Consciousness

Science

Vigyan

Gyan

Fig 1: Foundations of Knowledge Systems


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We also need to combine above three perspectives with three methods of creating newknowledge. We refer to these methods as Division, D-Vision and Direct vision

approaches. In Division method, a problem is divided into sub problems and attempt ismade to solve the sub problems. It leads to Divided vision and a segmented view of

reality. This method is useful in creating specialized knowledge. Using this approach onebecomes a pundit(an expert) of the discipline. In contrast to this method, in D-vision

approach, a total view of the problem is taken. When a person looks at a rainbow he/shelooks at all the colors. This approach makes one guru of the discipline. In Direct vision

approach there is direct perception (darshan) of the problem and its solution. Thisapproach makes one Rishi of the discipline who has ability to re-see reality in new

perspectives. In a separate article on these three approaches, this author has provided anumber of illustrations from day to day experiences of problem solving and decision

making based on these three methods. In first approach there is distance between Objectand Subject, in second approach the distance is reduced and in third approach there is

fusion between the Object and Subject that can be metaphorically captured by the wellknown phrase, Dancer becomes the dance. For example, Darwin viewed man distinct

from environment (nature) leading to the need to fit with environment (nature) and

thereby to survival of the fittest. However, alternative thinking from holistic perspectivesuggests that man and nature are in embedded relationship and there is no distinctionbetween man and nature i.e. man is nature and nature is man, hence is always in a state of

fitness with nature. Thus, the idea of conflict with nature is transformed into idea ofharmony with nature.

These approaches also suggest reason, intuition and wisdom as foundations of

knowledge creation. In a metaphorical sense these three methods also reflect Reason,

Science Vigyan Gyan

Fig 2: Expanding Circles of Science, Vigyan and Gyan


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Rhymes and Revelations approaches to knowledge creation. Thus, they represent 3 Rs ofknowledge creation. They also reflect, pundit, guru and rishi approaches to knowledge

creation. It may be indicated that these three expressions have now found acceptance inacademic literature e.g. we use the expressions such as political pundit, management

guru and knowledge Rishi to indicate expert opinion, insights and new paradigms.

When the above ideas are juxtaposed in the form of a matrix, we arrive at a matrix of

knowledge systems. In this matrix presented in Fig 3, one side of the matrix (x- axis)represents the three methods of problem solving and decision making viz. Division, D-

Vision and Direct Vision and the other side (y-axis) represents three perspectives ofknowledge creation viz. knowledge creation through science, vigyan and gyan.

Knowledge systems matrix presented in Fig 3 suggests that there are many approaches to

understand reality around us. During contemporary times there has been a dominance ofGreeco-Western tradition reflected in terms of science and scientific method. In contrast,

Indian tradition of knowledge creation emphasizes vigyan and gyan through Directvision/ Direct perception (Darshan) and meditative research. This tradition has given us

vigyan of yoga, Vedanta, panch kosha, panch ttatva, navrasa etc. that is now beingreferred to as science of yoga, science of Vedanta, science of panch kosha, science of

panch ttatva, science of navarasa, science of Ayurveda etc. Collectively they representIndian sciences. While Indian vigyan has been increasingly subjected to scientific

Science

Vigyan

Gyan

Division D-Vision Direct vision

Greeco-Western

tradition

Fig 3: Knowledge Systems Matrix

Meditative

research


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testing, Western scientific tradition has not been subjected to a critique from theperspective of vigyan and gyan. For example, yoga in general and TM (Transcendental

Meditation) in particular has been subject matter of a large number of empirical studiesthrough scientific testing. As a result yoga has now acquired scientific status. Such

scientific testing approaches have now created a new stream of Vedico-Scientific

tradition within India wherein many Vedic concepts/ concepts from TraditionalKnowledge (TK) are subjected to scientific testing. When combined with themeditative tradition, this is leading us to a new philosophy of Vedico-Scientific-

Meditative approach to knowledge creation wherein there is a new convergence of Vedic,scientific and meditative approaches to create new knowledge for developing holistic

perspective of relationships between man, nature and life..

It may also be indicated that Greeco-Western tradition to knowledge creation has led todevelopment of Science and Technology (S & T) leading to improvement in material

conditions of humanity. In contrast, Indian tradition has led to Spirituality andTranscendence ( S & T) leading to improvement in spiritual well being of humanity. For

overall development of humanity both approaches are needed and should playcomplementary role like the left brain and right brain approaches to viewing reality

around us. Knowledge systems matrix presented above indicates that we should considervarious pathways to knowledge creation as distinct and complementary to get a holistic

view of reality.

Our current education systems is largely focused on Science-Division view of realitydramatized through the phrase, scientific temper. It ignores other pathways. At times

scientific temper has led to scientific arrogance that we observe in social scienceresearch wherein qualitative research approaches are discounted. Knowledge systems

matrix presented above provides a holistic view as it suggests that there are many otherpathways for creating knowledge and conducting research. In earlier writings this author

refers to Science-Division route to knowledge creation as Western Windows approachand Indian traditions of knowledge creation as Eastern Doors. During recent years

Eastern doors such as Yoga, Vedanta, Kosha etc have been opening as new doors toknowledge creation. These doors are in fact ancient, however, for many they are new

doors as they are now finding increasing acceptance in world of knowledge creation andideas. To the metaphors of Western Windows and Eastern Doors this author has also

added the metaphor of Nirvana Corridors to give space to various spiritual traditionsaround the world. In fact our model of three pillars of knowledge creation can also be

considered as Tripod model of knowledge creation.

Implications for Creative Social Research

It may be indicated that our framework also has several implications for the field of

management and social sciences. Under the dominance of the Western approach(Science-Division view of reality) these fields have generated a fragmented view of


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reality and developed several fragmented concepts to view realty around us. There is aneed to transcend such a view and expand the horizons of these sciences through vigyan

and gyan approaches. In essence we need to move towards Tripod model whereinscience, vigyan and gyan contribute to our understanding of realities around us. In the

field of management it implies developing the discipline of management studies

through management science, management vigyan and management gyan.

Ananta Giri (2007) has argued for the creative social research to get a better

understanding of social reality. He argues that traditional social research rooted inquantitative approaches is a legacy of modernity and as well as requirements of Nation-

State. However from the experience and calling of many social movements includingsustainable development concerns, a new need is emerging. This need is reflected to

understand social reality from the view point of people and movements. In thisunderstanding the role of subject is very important. This calls for a shift in research

approaches as in quantitative approaches there is Subject-Object dichotomy. Thislimitation is overcome in participatory approaches wherein there is a closeness between

object and subject. Hence Giri argues that critical and creative social research provides usa new basis for understanding the social reality that can be captured through concentric

circles approach of viewing reality by discovering the threads of connections betweenvarious circles. Connecting the dots can be a useful methodology for exploring in

interconnections between contradictions that we observe in the society. Narratives isanother approach to get a new understanding of social reality. There are examples of

liberation struggles initiated by the Sanyasis and monks. For example, Anandmath is aninteresting narrative of a liberation struggle by Sanyasis.

Dialogue is another approach. For example a dialogue (both real as well as imaginary)

between a leftist, a rightist and a Rishi could throw up new insights to social reality aswell as a new vision for the society. Rishi would argue for Rishi Administration &

Management (RAM) to create a new social transformation leading to a nonviolentapproach to creation of sacro-civic society. He would argue for this RAM-rajya wherein

administration and management of society is rooted in Rishi Administration &Management (RAM). Such a dialogue could lead us to a new view of social reality.

In terms of the framework presented in our discussion, creative social research implies

developing vishesh gyan i.e. vigyan as well as gyan for social reality. For examplevigyan and gyan could be available in the form of peoples knowledge in metaphorical

forms, in songs and dances, in literature and other art forms. While scientific paradigmwill not accept these as science, once we shift towards creative social research,

knowledge generated thorough such an approach expands our horizons to understand thesocial reality. Thus, creative social research expands our circle of wisdom.

Beyond the Scientific glue:

Towards New Holistic Religion & Spirituality(NHRS)


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Achievements of science could be summed up in terms of scientific glue representingthe four ideas viz. gravity, light, unconscious and evolution leading to removal of God

from its exalted position. With fall of apple, Newton replaced G (God) by g (gravity.Einstein restricted God to the limit of the speed of light, thus, reducing Gods

omnipresence to the speed of light. Freud replaced God by unconscious and Darwin

replaced God by evolution. Thus, a new scientific view of the material world emerged.

Vigyan and gyan can take us even beyond the scientific glue. Mind can float in spaces

negating the impact of gravity and in dreams a person can fly. While human beings areproduct of unconscious evolution, human civilization is product of conscious

evolution. In this conscious evolution all three pillars of knowledge viz. science, vigyanand gyan are useful to create a sustainable future for the humanity.

We can imagine a knowledge river with Newton sitting under the apple tree on its one

side and Buddha sitting under the Bodhi tree on the other side. With fall of apple Newtongets an insight and thus G (God) is replaced by g (gravity). On the other side, tree leaves

are falling and form a circle. Buddha exclaims, God is consciousness and consciousnessis God. Thus a new complementary relationship is achieved between material and

spiritual world views.

Extending this idea further, we can deduce the following three insights or Mahavakyas(Wisdom statements) from Mahavira, Buddha and Aurobindo:

I. God is Karma and Karma is God

II. God is consciousness and consciousness is God

III. Life is divine and God is Grace of divinity (God)

These three propositions create new foundations of a New Holistic Religion &Spirituality (NHRS ) that can provide us a new view and a new foundation for a new

exploration of relationships between Nature, man and God leading to a new holisticvision of an integration and synthesis of existing spiritual traditions taking us beyond the

scientific glue. These propositions lead us to a new concept of God as well as a newintegration of the scientific and spiritual world views like the yin-yang integration..

.

Towards Circle of Wisdom

Extending the ideas presented earlier, we can identify following four pathways to reality:

1. Science/ Scientific pathway2. Art


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3. Philosophy4. Spirituality

We can depict these pathways in terms of horizontal and vertical paths as indicated in

Fig. 4. In this diagram we can define wisdom in following two ways:

I. Wisdom = Reason (Science) + Intuition (Art)

II. Wisdom = Philosophy + Spirituality

Thus all the pathways contribute to development of wisdom. This figure is also a

framework for dialogue between a scientist, an artist, a philosopher and a Rishi. When asocial scientist, a creative social researcher, a social philosopher and a Rishi meet we can

expect interesting discussion, dialogue and discourse leading to wisdom through newinsights. In wisdom model of research all the four pathways to research have legitimacy

in creating new knowledge.

Wisdom Art

Philosophy

Spirituality

Science

Fig. 4: Pathways to Wisdom: A Framework for Dialogue

Between A Scientist, An Artist, A Philosopher and A Rishi

Wisdom


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It may be indicated that we can also understand Fig. 4 through the brain metaphor.Science and art represent the left and right sides of the brain and vertical line of terms of

philosophy and spirituality represents the middle line of the brain. This also provides afour quadrant view of following combinations:

Quadrant I: Spirituality and Art combination

Quadrant II: Spirituality and Science combination

Quadrant III: Science and Philosophy combination

Quadrant IV: Art and Philosophy combinations

It is up to the neuro-scientists to test the mapping of these four conceptual quadrants with

the physical functioning of the brain.

It may be indicated that once the pathways indicated in Fig. 4 are enclosed within a circle

we arrive at the circle of wisdom that could also be referred to as Wisdom yantra. Thecircle of wisdom expands as a result of insights gained from all the different routes to

reality. In the context of management and social research, creative insights emerge notonly from scientific route but also from other routes viz. art, philosophy ad spirituality.

Thus, science, vigyan and gyan approaches to knowledge creation add to expanding thecircle of wisdom. Anantas (2007) creative social research is a call to expand the circle of

wisdom in social sciences. In fact we can go beyond the creative research to Creativeand Meditative Research (CMR) by incorporating the idea of Action-Reflection-

Contemplation (ARC) to get further insights to social reality. Paulo Freires Action-Reflection framework can be extended to meditative level by including contemplative

dimension.

In social sciences we can identify three research approaches viz. Quantitative, Qualitativeand Creative & Meditative. While considerable amount of work has been done in

application of Quantitative and Qualitative approaches, we need to further develop andexplore the third approach viz. Creative and Meditative Research (CMR). Ananta Giris

invitation to creative social research is an important step in this direction.

This author has experimented with creative and meditative research to create new ideasand perspectives particularly in the field of management and related subjects. The results

of the same are available in authors books and related writings. My experienceindicates that following seven techniques are useful in creation of new knowledge and

perspectives:

1. Sabd-yoga including sabd-darshan and sabd-vani in the tradition of Gurunanak,Kabir and others. Light of the word represents the essence of sabd-yoga.

2. Mind traveling3. Rhymes creation


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4. Extended sensory and mental perception (Esmp)5. Darshan (direct perception)

6. Osmotic meditation7. Tapping different quantum states of mind

For illustrations of these techniques readers may refer to authors various writings. Infact, these techniques can add to the dialogue of new approaches to research inmanagement and social sciences.

An individual may start his/her research journey from Quantitative methodologies and

move to Qualitative approaches and then may move to Creative and Meditativeapproaches. While some researchers may stop their journey at Quantitative level, some

may move to Qualitative methods and a few may move to Creative and Meditative level.This also implies an intellectual journey from Newton to Nirvana ( From science to gyan

via the route of vigyan i.e. from matter to consciousness via mind).

Note: This paper is a response to Ananta Giris call for pathways to creative social

research and is based on earlier writings of the author. In particular readers may refer tothe following publications of the author.

Sharma Subhash (1993), Creation from Shunya, Anand Press, Anand

Sharma Subhash (1996), Management in New Age: Western Windows Eastern Doors,New Age International Publishers, New Delhi.

Sharma Subhash (1999), Quantum Rope: Science, Mysticism and Management, New Age

International Publishers, New Delhi.

Sharma Subhash (2001),Arrows of Time: From the Black holes to the Nirvana Point,New Age International Publishers, New Delhi.

Sharma Subhash (2001), Routes to Reality: Scientific and Rishi Approaches,Journal

of Human Values,Jan-June 2001, 7:1, 75-83

Sharma Subhash (2005), Space Time Consciousness: Towards A SpeculativeConvergence of Science & Spirituality through Unfolding of Universal Spiritual

Consciousness, inLandscape of Matter, (ed) Sharath Ananthamurty, MeeraChakrabory, M.C. Radhakrishna, Bangalore University, Bangalore, 207-213.

Sharma Subhash (2005), Quantum States of Mind: Ordinary Perception to Extra-

ordinary Perception, Psychological Studies, Journal of National Academy ofPsychology, Jan. 2005, 50:1, 9-15.


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Sharma Subhash (2006), Vedanta as Ved-Ananta: A New Unfolding of UniversalSpiritual Consciousness (USC), Chinmaya Management Review, Jan. 2006, 5:1, 26-32.

Sharma Subhash (2007),New Mantras in Corporate Corridors: From Ancient Roots to

Global Routes, New Age International Publishers, New Delhi.

Sharma Subhash (2009), New Approaches to Research and Knowledge Building:Division, D Vision and Direct Vision Approaches, in Knowledge Economy: The Indian

Challenge, (ed) Ashoka Chandra and M. K. Khanijo, Sage Publications, New Delhi, pp.83-90.

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