Author name: Dwaipayan Pradhan

Reductionist Maxim

On my post on the maxim of the six blind men and the elephant, a friend has raised some important questions. Here is my reply to him. How did the blind persons really touched different parts of ONE AND THE SAME elephant? In one variant of the story, they were not physically blind, but were […]

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What is Doubt?

WHAT IS DOUBT? Doubt is generally defined as a feeling of uncertainty or lack of conviction. It is synonymous with indecision, hesitation, hesitancy, dubiousness, suspicion, confusion, etc. But the above description does not define the mechanism of such “feeling of uncertainty” or “lack of conviction”. Such “feeling” or “lack of conviction” arises from our perception

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ON IGNORANCE – AJÑAANAM (अज्ञानम्) & AVIDYAA (अविद्या)

Ignorance or Ajñaanam (अज्ञानम्) is the complement of Jñaanam (ज्ञानम्). The latter implies knowledge, which is the subject of experience based on memory. Hence, Ajñaanam (अज्ञानम्) is interpreted as ignorance. But this is not the total interpretation. Actually, it is the limitation on knowledge. Vidyaa (विद्या) implies what is evident to a person, which is

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आधुनिक समाजमें वेद का प्रासङ्गिकता

वेदके प्रासङ्गिकता पर विचार करने से पूर्व, वेद क्या है, यह जानना चाहिये । ऋक्, यजुः, साम, अथर्व नामसे प्रसिद्ध चार पुस्तकें वेदशास्त्र है । यह वेद नहिँ है । वेद सामान्य है । वेदशास्त्र विशेष है । सामान्य, ज्ञान तथा मुक्ति का विषय है – प्रतिसञ्चर मार्ग है । विशेष, विज्ञान तथा सृष्टि का विषय है – सञ्चर मार्ग है । सत्ता महासामान्य है । इसीलिये ज्ञानको एक एवं अखण्ड कहा जाता है । अनेक से एक के प्रति गमन ज्ञान है । एक से अनेक के प्रति गमन विज्ञान है । “सर्व खल्विदं ब्रह्म” मुक्तिरूप ज्ञान मार्ग है । “ब्रह्मैवेदं सर्वम्” सृष्टिरूप विज्ञान मार्ग है । ज्ञान विज्ञान के विना अधुरा है । विज्ञान ज्ञान के विना अधुरा है । दोनों के समन्वय से ब्रह्म का पूर्ण ज्ञान होता है ।

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