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.

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, ?Babaÿvakyaÿpramanam? (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.

In The True Path, Duke psychiatrist Roy J. Mathew draws on his own extensive knowledge of neuroscience as he looks at the centuries-old Indian idea that spirituality is a state of mind-a higher form of consciousness. Mathew shows how the latest brain research demonstrates that activities such as prayer, music, art, nature, intuitive knowledge, altruism, and meditation stimulate the non-dominant hemisphere of the brain. Spirituality is intimately connected to this area of the brain and must be accessed-according to Indian philosophy-by removing the "sheaths" of everyday life. With scientific evidence that this "pure consciousness" truly exists, Mathew shows readers how to use meditation, yoga, and other traditional methods of contemplation to achieve this spiritual state of mind

To understand modern science as a coherent story, it is essential to recognize the accomplishments of the ancient Hindus. They invented our base-ten number system and zero that are now used globally, carefully mapped the sky and assigned motion to the Earth in their astronomy, developed a sophisticated system of medicine with its mind-body approach known as Ayurveda, mastered metallurgical methods of extraction and purification of metals, including the so-called Damascus blade and the Iron Pillar of New Delhi, and developed the science of self-improvement that is popularly known as yoga. Their scientific contributions made impact on noted scholars globally: Aristotle, Megasthenes, and Apollonius of Tyana among the Greeks; Al-Biruni, Al-Khwarizmi, Ibn Labban, and Al-Uqlidisi, Al-Ja?iz among the Islamic scholars; Fa-Hien, Hiuen Tsang, and I-tsing among the Chinese; and Leonardo Fibbonacci, Pope Sylvester II, Roger Bacon, Voltaire and Copernicus from Europe. In the modern era, thinkers and scientists as diverse as Ralph Waldo Emerson, Johann Wolfgang von Goethe, Johann Gottfried Herder, Carl Jung, Max Müller, Robert Oppenheimer, Erwin Schrödinger, Arthur Schopenhauer, and Henry David Thoreau have acknowledged their debt to ancient Hindu achievements in science, technology, and philosophy. The American Association for the Advancement of Science (AAAS), one of the largest scientific organizations in the world, in 2000, published a timeline of 100 most important scientific finding in history to celebrate the new millennium. There were only two mentions from the non-Western world: (1) invention of zero and (2) the Hindu and Mayan skywatchers astronomical observations for agricultural and religious purposes. Both findings involved the works of the ancient Hindus. The Ancient Hindu Science is well documented with remarkable objectivity, proper citations, and a substantial bibliography. It highlights the achievements of this remarkable civilization through painstaking research of historical and scientific sources. The style of writing is lucid and elegant, making the book easy to read. This book is the perfect text for all students and others interested in the developments of science throughout history and among the ancient Hindus, in particular.

The field of `science and religion' is exploding in popularity among both academics and the reading public. This is a comprehensive and authoritative introduction to the debate, written by the leading experts yet accessible to the general reader.

"The main object of this little book is to furnish some of the chronological links and logical affinities between the scientific investigations of the Hindus and those of the Greeks, Chinese, and Saracens.

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.