Hinduism, the Truth is not a sect of a faith or a man-made religion. The Cosmic Truth of Hinduism is non denominational and universal and its founder is unknown. However, ancient Rishis and Saints have nurtured and revived it into what it is today. Hinduism's basic concept is unique with its link to Cosmic Energy, its traditions and culture is also linked to nature. A diagram explaining the distribution of Cosmic energy is explained, is given in this book. Lord Shiva is the Cosmic dancer. It is depicted that Brahma is the creator, Vishnu the Preserver and Shiva is in charge of evolution, for easy understanding by the people. This book deals with speculations about the origin of Hinduism and its association with nature. The design and energy of the Hindu temple and how the energy is associated with the power of Yantras, and Chakras in the human body, mantras and their connection with sound waves, Solar system, and Time. Idol / Deity worship and rituals etc. The book covers the five Ishwarams temples of Shiva, Sakthi, Karthigeya, Vishnu, Kannagi in Sri Lanka, worshipped by Hindus and Buddhists. Hinduism had its origin in the Indus valley civilization. The word Hindu is derived from the Indus river and dates back to over 5,000 years or more. This book also touches the link between the Hinduism and Buddhism. Kannagi (Pathini) and her worship by Sri Lankan Tamils and Singhalese is also explained in the book.
Sanatan Hindu Dharma is like a huge tree. Different kinds of assumptions have, merged into it from time immemorial. As human population grew and time changed, beliefs and faiths changed as a result of continuous thinking of scholars and growing maturity in their ideas. As a consequence,’ the branches and sub-branches of Hindu religion also grew. Is there any scientific basis of beliefs and faiths propagated in Hinduism? This question agitates the minds of intellectual readers again and again. Now, that time has come to an end, when you cited from the religious scriptures and said, “Baba vakya pramanam” (here is the statement from the author as evidence). Comprehensive thinking about religious beliefs has become the most essential call of the age today. First of all, the average reader has to understand what is science. The word ‘vigyan (science) is formed by prefixing ‘vi to ‘gyan’ (knowledge). ‘Vishishta gyanam iti vigyanam, ‘Vishesh gyanam iti vigyanam’, ‘Vishuddha gyanam iti vigyanam (Specific knowledge is science, Special knowledge is science, Pure knowledge is science), these definitions are clear in themselves. Science, in fact, is based upon cause and effect relationship. ‘Karya karan sarnbandh iti vigyanam’, ‘punah punah parikshanam prayoganch kritam’ (Science is cause and effect relationship. Experiment is made again and again). Where we come to know the cause and effect relationship, then that knowledge automatically passes into the category of science. True knowledge of an object, based on facts, is a part of science itself. ‘Punah punah nirikshit gyanam iti vigyanam,’ When the results are the same on repeated observations, then those facts become science. Ancient Rishis-Munis (seers and saints) formed some rules and principles under the cover of religion to civilize humanity. They offered the charms of heaven and fears of hell, so that, men adopted them in their conduct. Today, in the age of computer, no one accepts heaven or hell, piety or sin, religion or irreligion. It is a transition period. Innumerable questions are cropping up in the minds of the intellectuals. To clarify the scientific basis of Hindu beliefs has become a need of the day.
Peter Gottschalk offers a compelling study of how, through the British implementation of scientific taxonomy in the subcontinent, Britons and Indians identified an inherent divide between mutually antagonistic religious communities. England's ascent to power coincided with the rise of empirical science as an authoritative way of knowing not only the natural world, but the human one as well. The British scientific passion for classification, combined with the Christian impulse to differentiate people according to religion, led to a designation of Indians as either Hindu or Muslim according to rigidly defined criteria that paralleled classification in botanical and zoological taxonomies. Through an historical and ethnographic study of the north Indian village of Chainpur, Gottschalk shows that the Britons' presumed categories did not necessarily reflect the Indians' concepts of their own identities, though many Indians came to embrace this scientism and gradually accepted the categories the British instituted through projects like the Census of India, the Archaeological Survey of India, and the India Museum. Today's propogators of Hindu-Muslim violence often cite scientistic formulations of difference that descend directly from the categories introduced by imperial Britain. Religion, Science, and Empire will be a valuable resource to anyone interested in the colonial and postcolonial history of religion in India.
The Author Focuses On Some Of The Contemporary Scientific Ideas Vis-A-Vis The Achievements Of Old-World Hinduism In Cosmogony, Astronomy, Meteorology And Psychology. The Book, In The Process, Unfolds Some Fundamental Hindu Philosophical Concepts.
This extraordinary volume models a fruitful interaction between the profound discoveries of the natural sciences and the venerable and living wisdoms of the world's major religions. Bridging Science and Religion brings together distin-guished contributors to the sciences, comparative philosophy, and religious studies to address the most important current questions in the field. Sponsored by the Center for Theology and the Natural Sciences in Berkeley, it is an ideal starting point for novices, yet has much to offer academics, professionals, and students. Part 1 establishes a working methodology for bridge-building between scientific and religious approaches to reality. Part 2 lays down the challenge to current theological and ethical positions from genetics, neuroscience, natural law, and evolutionary biology. Part 3 offers a religious response to modern science from scholars working out of Islamic, Jewish, Hindu, Orthodox, Latin American Catholic, and Chinese contexts. Showcasing attitudes toward science from outside the West and an inclusive and comparative perspective, Bridging Science and Religion brings a new and timely dimension to this burgeoning field.
Religion and science are arguably the two most powerful social forces in the world today. But where religion and science were once held to be compatible, most people now perceive them to be in conflict. This unique book provides the best available introduction to the burning debates in this controversial field. Examining the defining questions and controversies, renowned expert Philip Clayton presents the arguments from both sides, asking readers to decide for themselves where they stand: science or religion, or science and religion? Intelligent Design vs. New Atheism the role of scientific and religious ethics – designer drugs, AI and stem cell research the future of science vs. the future of religion. Viewpoints from a range of world religions and different scientific perspectives are explored, making this book essential reading for all those wishing to come to their own understanding of some of the most important debates of our day.
The doctrine of Sanatana Dharma acquired a tag, Hinduism during the passage of time, when or why, no one seems to be sure. The word Hinduism is a misnomer – the word Hindu is mentioned nowhere in the scriptures as is the term “Hindu mythology.” When comprehension became difficult, all that is inexplicable found refuge under the term mythology. Were the ascetics who lived in forests and mountains foolish enough to portray the picture of a God, who finds His perch on top of a serpent in an ocean of milk? Or a creator finding His work place atop a lotus that springs from the navel of Vishnu? Or that Lord Shiva should be polymorphic with the visage in one form, sporting all sorts of weird articles as ornaments, half feminine in another and a phallus in yet another form? If such descriptions defy comprehension, it only means the inability to understand allegory. The author has tried to unravel all these in layman’s logic and is not trying to masquerade in mysticism when confronted with the inexplicable. The book begins with the Pranava mantra and then it cruises through the Trimurthis, their significance, the mahavakyas and ends in the soul and the advaitha philosophy with an insight on how Science sees all these.
In the early 2000s, as India was emerging as a global superpower, a key development project off the southern Indian coast was thwarted by intense opposition. The construction of a new shipping canal angered Hindu nationalists who sought to protect what they saw as the land bridge built by Hanuman and his monkey army in the Indian epic Ramayana. Environmentalists also protested against the canal, claiming that it severely threatened a fragile and globally important ecosystem. As the controversy grew, the religious and environmental arguments converged, reflecting the evolving relationship between science and religion that marks the hypernationalism of the contemporary Hindu right. Through this case study and others, Banu Subramaniam demonstrates the limitations of the "universality" of science, to reveal how science in postcolonial contexts is always locally inflected and modulated. Evoking the rich mythology of comingled worlds, where humans, animals, and gods transform each other and ancient history, Subramaniam demonstrates how Hindu nationalism sutures an ideal past to technologies of the present by making bold claims about the scientific basis of Vedic civilization and deploying this narrative to consolidate caste, patriarchal, and Hindu power. Moving beyond a critique of this emerging bionationalism, this book explores the generative possibility of myth and story, interweaving compelling new stories of fictionalized beings like the avatars of Hindu mythology into a rich analysis that animates alternative imaginaries and "other" worlds of possibilities.
"An examination of the frameworks of science and religion that provides a multi-cultural view of how they affect our perception of the truth"--Provided by publisher.
With scientific background, the author has tried to synthesis these religions with sciences and has given the scientific analysis also. There shouldn't be any contradiction between Sciences and our Scriptures. If there is any contradiction, the religion must explain the reasons to justify its claim. This book informs about the differences between various religions, especially the Christianity and Hinduism. Some are trying to justify that Hindu Scriptures & Bible are same, but in fact it is just opposite. All religions say differently, are not alike and have their different goals. Scriptures are not an exclusive private property of Hindu's alone, but all humans on entire earth have equal right over it. Moreover it is a knowledge directly transferred to humans by God Himself, it can never be wrong. It is to be finding out, whether Christianity supports all the religions or say offensive, blasphemy statement on other religions? All religions say differently and not alike and have their different goals. It is true that few thousand years ago, Sciences were not so advanced but the Spiritual Science was definitely very much advanced as compared today. It is well planned mischief to say that Jesus was an Avatara of God and died for us for our sins. In fact he didn't die but was murdered /killed for charges of blasphemy. In the last 2000 years there have been about a million murders on street crossings in Europe on charges of blasphemy and witchcraft. Should we call all of the killed as an Avatara of God like Jesus and they have died for us? There have been some persons in the world, who are 1000 times more miraculous than Jesus, should we call them as Super Avatara of God or Super God? Due to rapid scientific and technological advancement, our old ideas and philosophies are changing and the new ideas and philosophies are taking births. Now the scientists have begun to realize that our basic identity in the world is neither mind, nor the physical body bounded by birth and death, nor time and space. But it is basically the infinite universal and eternal spirit with infinite cosmic consciousness. This consciousness is beyond time and space and is unaffected by death. The entire cosmos is a manifestation of universal consciousness. It is beyond limits, finite, eternal, and without boundaries. It is ultimately our real self. Why we have not realized this truth? The author has tried his best to remove their doubts and misconceptions. He has tried to convince that the sciences, the Scriptures, the Dharma and the yogic science are in perfect agreement with each other. There cannot be any contradiction between God, Dharma and the scientific laws. The Scriptures are not myths as propagated by western people with vested interested interests, but are full of truth. Science and the Scriptures are not contradictory to each other as said by some ignorant scientists and religions. Both are supplementing their knowledge to each other and ultimately leading to the same Absolute Complete Truth. The Scriptures doesn't the same as so-called 'Holy Books'.
The book is a review of Hindu mythology, religious practices, iconography, marriage customs and music exploring possible linkages with Indian societal evolution and modern science.
Over the past five decades, the field of religion-and-science scholarship has experienced a considerable expansion. This volume explores the historical and contemporary perspectives of the relationship between religion, technology and science with a focus on South and East Asia. These three areas are not seen as monolithic entities, but as discursive fields embedded in dynamic processes of cultural exchange and transformation. Bridging these arenas of knowledge and practice traditionally seen as distinct and disconnected, the book reflects on the ways of exploring the various dimensions of their interconnection. Through its various chapters, the collection provides an examination of the use of modern scientific concepts in the theologies of new religious organizations, and challenges the traditional notions of space by Western scientific conceptions in the 19th century. It looks at the synthesis of ritual elements and medical treatment in China and India, and at new funeral practices in Japan. It discusses the intersections between contemporary Western Buddhism, modern technology, and global culture, and goes on to look at women’s rights in contemporary Pakistani media. Using case studies grounded in carefully delineated temporal and regional frameworks, chapters are grouped in two sections; one on religion and science, and another on religion and technology. Illustrating the manifold perspectives and the potential for further research and discussion, this book is an important contribution to the studies of Asian Religion, Science and Technology, and Religion and Philosophy.
Sanatan Hindu Dharma (Perennial Hindu Religion) is like a huge banyan tree. Different kinds of faiths and beliefs have merged into it from time immemorial. As a consequence, the branches and sub-branches of Hindu religion also grew. Is there any scientific basis of the faith and values propagated in Hinduism? A very large section of people with faith in Hindu Sanatan Dharma wants that every faith and belief of this religion should not be subjected to scientific test. A man of faith is theist, while a scientific mind is atheist in nature. A harmony between the two may indicate a state of dilemma. Therefore, more discussion should take place on religious basis of beliefs prevalent in society so that we can know better the origin and religious thinking behind our beliefs. Internationally acclaimed Vaastu-shastri and Jyotishacharya, Dr. Bhojraj Dwivedi, is a rare signature of invincilbe time. More than 258 books on Astrology, Vaastu-shastra, Cheiromancy, Numerology, Figure Science, Yantra-Tantra-Mantra Science, Karmakand and priesthood written by Dr. Bhojraj Dwivedi, the founder of the International Vaastu Association, are read in many languages in India and abroad.
Mystical Science and Practical Religion uniquely examines the religious discourse of Muslim, Hindu, and Sikh applied science professionals and students. While they each view their respective religions as the “most scientific,” their work reshapes how they practice and conceptualize their faith.
Each world faith tradition has its own distinctive relationship with science, and the science-religion dialogue benefits from a greater awareness of what this relationship is. In this book, members of the International Society for Science and Religion (ISSR) offer international and multi-faith perspectives on how new discoveries in science are met with insights regarding spiritual realities.The essays reflect the conviction that “religion and science each proceed best when they’re pursued in dialogue with each other, and also that our fragmented and divided world would benefit more from a stronger dialogue between science and religion.” In Part One, George F. R. Ellis, John C. Polkinghorne, and Holmes Rolston III, each a Templeton Prize winner, discuss their views on why the science and religion dialogue matters. They are joined in Part Two by distinguished theologians Fraser Watts and Philip Clayton, who place the dialogue in an international context; John Polkinghorne’s inaugural address to the ISSR in 2002 is also included. In Part Three, five members of the ISSR look at the distinctive relationships of their faiths to science: •Carl Feit on Judaism •Munawar Anees on Islam •B.V. Subbarayappa on Hinduism •Trinh Xuan Thuan on Buddhism •Heup Young Kim on Asian Christianity George Ellis, the recently elected second president of ISSR, summarizes the contributions of his colleagues. Ronald Cole-Turner then concludes the book with a discussion of the future of the science and religion dialogue.
An esteemed scholar of Hinduism presents a groundbreaking interpretation of ancient Indian texts and their historic influence on subversive resistance Ancient Hindu texts speak of the three aims of human life: dharma, artha, and kama. Translated, these might be called religion, politics, and pleasure, and each is held to be an essential requirement of a full life. Balance among the three is a goal not always met, however, and dharma has historically taken precedence over the other two qualities in Hindu life. Here, historian of religions Wendy Doniger offers a spirited and close reading of ancient Indian writings, unpacking a long but unrecognized history of opposition against dharma. Doniger argues that scientific disciplines (shastras) have offered lively and continuous criticism of dharma, or religion, over many centuries. She chronicles the tradition of veiled subversion, uncovers connections to key moments of resistance and voices of dissent throughout Indian history, and offers insights into the Indian theocracy's subversion of science by religion today.
The field of religion and science is one of the most exciting and dynamic areas of research today. This Companion brings together an outstanding team of scholars to explore the ways in which science intersects with the major religions of the world and religious naturalism. The collection provides an overview of the field and also indicates ways in which it is developing. Its multicultural breadth and scientific rigor on topics that are and will be compelling issues in the first part of the twenty-first century and beyond will be welcomed by students and scholars alike.