Mayavadic Nature of the Material Science

BY: D. DAS - 20.6 2019

Until one becomes a pure devotee, a practice of misra or mixed bhakti inevitably invovles other stages of yoga like karma, jnana etc. practiced not neccessarily in the neophyte stage, with a pure devotional attitude. My hope is that my aspiration for the revealed transcendental knowledge, even though insufficiently acquired, counts as bhakti for the sake of Lord Caitanya's order to defeat mayavada.

The amazement created by some of the discoveries and theories of the mundane science, which can only deal with the mahat-tattva, or maya, and whose knowledge, or vada, is then that of mayavada, must be counteracted by looking at them critically through the eyes of the sastras to be able to correctly evaluate them from Vedantic, or Krsna Conscious perspective.

Even though, for example, the Theory of Relativity may be approaching "material perfection", with the sastric revelations clearly overshadowing the glow of even such a sophisticated hypothesis this theory also can be recognized as a mere shadow of the Real science, the science of Krsna Consciousness.

One of its several mind-twisting and mathematically proven claims is slowing of the passage of time with travel through space. But because such a concept of time is quite similar to that revelead in several places throughout the sastras, like in the Srimad Bhagavatam, for example, an educated suspicion cannot but arise that Einstein, who is known to have been well acquinted with Vedic literature, borrowed his concept from it, as so many did before him and so many have done after him.

Without trying to minimize the material genius that enabled him to construct his ground-breaking theory that explains many otherwise unexplainable phenomena known to Physics, even the Theory of Relativity can be used as an example of the mayavadic nature of material science when such discoveries are considered by its admirers and those with a poor fund of knowledge as somewhat compatible with or even equal to the satric revelations regarding the ultimate nature of the Existence and are forced, as such, into the awareness of unsuspecting devotees with a subtly veiled intention to replace them. The difference, though, is in the substance.

The genuine transcendental revelations deal with the spiritual essence, or the Reality of Existence, while the concoctive science's conclusions concern themselves with merely the obvious, phenomenal and the objective without any understanding of their spiritual origin.

Thus the sastras reveal that Time is a transcendental instrument used by Lord Visnu to churn the pradhana, the reality beyond the phenomenal creation of the mahat-tattva and therefore constituitionally inaccessible to the material science with its material instruments like the mind, for the purpose of creating the mentioned mahat-tattva. They inform us that that Time, the instrument of Lord Visnu, is the instrumental cause of the material creation (the mahat-tattva) as well as, through the satricly revealed principle of the perverted reflection, the direct cause of time as we know it whose actual, essential nature is revealed as the incessant movement and transformations of the gunas constituting everything within this temporary material cration, the mahat-tattva, including the gross and subtle material bodies of the karmi scientists.

On the other hand the concept of time Einstein, as a mere material scientist, was able to extract from the sastric revelations is limited to a few aspects of its material manifestation alone, to the time "....every household wife (together with every other entangled jiva) is familiar with and laments over wasting....", the only possible concept of time material science can appreciate, perceive, measure, be concerned with and therefore conceive of together with descriptions of its obvious effects as passage, uncontrollability, etc.

So we can see where lies the difference between the sat, the sastric revelations of the transcendental, eternal and the asat, the karmi description of the impermanent, shadowy. They may appear the same to us before we gain a better understanding but, as Srila Prabhupada points out, there is a wide gulf of differnce between them.

Due to the mentioned material science's inherent indisposition, even Einstein, like all karmis, was not entitled, despite his power of theorizing, to cross over beyond the manifestation of the mahat-tattva or beyond the reach of the mind. Even though his understanding of time's passage goes beyond a regular observation of the karmi world, it fully remains within the realm of the mahat-tattva, which prevented him from entering the time's ellusive mystery revealed in the sastras to which the mind itself is subjeced and thus prevented from grasping the essence of it.

Thus, there is no place for quotes by karmi academia, no matter how great they may be by their own estimate, during lectures on supposedly transcendental topics, for their views cannot possibly lead, contrary to their uneducated claims, past the domain of the gunas and are therefore irrelevant for the purposes of such lectures. And that is also true even when their quotes are inspired by the sastric revelations. The mundane spin they inevitably, under the circumstances, give to them, due to the absence of vedic education resulting in ignorance regarding the True nature of Transcendence, results in the loss of the message of the spiritual essence of the Existence conveyed by the original sastric quote and therefore their statements, as described by the acaryas, deal with mere empty husks, spent shells, or with mere shadows of the Absolute Reality.

Because the mundane science is completely conducted with material instruments, inspired by material purposes of getting to better know maya and even outrightly denying, as its credo, any spiritual Existence, to constantly quote it in any way is clearly undesirable. As a product of kali yuga, the material science knows only ascending process of knowledge which is, as Srila Prabhupada points out many times, misleading because it is the maya who plays in such a process her ultimate tricks.

Then what sastric arguments could possibly be used against the statement that viewing, understading or believing the material science to be on a par with the transcendental revelations of the Vedas can only be a result of a poor fund of knowledge and that it is a textbook example of mayavada, or the superimposition of mundane perspective on spiritual Reality, showing the admirer's lack of understanding of the vivid sastric descriptions of the Beyond, the Absolute Realm, revealed in the original word of the Supreme Person, the Bhagavad-gita As It Is, as His Supreme Abode reachable not by any material means, as Srila Prabhupada explains, but by pure bhakti alone?

Whether we consider physics with its analysis of empty husks, philosophy with its contradictory conclusions, psychology with its total dependance on synthetic drugs to create an illusion that it "really works", or even the kali-yuga religions with their incomplete spiritual revelations, how can these complement the complete?

The followers of the Bible's Old Testament, for example, have no information about the soul or about the True nature of the Transcendence and consequently they believe that the ultimate destination is reachable here within the domain of the modes of the lower, perisheable, material nature, clearly in one of the heavenly planets. As the worshippers of the Supreme Person, His original word and followers of Srila Prabhupada's purports we are destined to know better.

Thus the claims of the karmi academia about some immaginary connection between their mundane statements and Vedic revelations are mere attempts to capture "....the singleminded attention of the worshippers of the Absolute...." and divert it to their own level of perception and ever changing concepts of what this creation is all about (with them in the center of it all) and going as far, in their ignorance, as dismissing such single-minded attention as some pathological state of one's psyche that needs to be corrected and transformed in the image of their bewildered, unaccomplished selves.