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In R gved a 10.158 Su kt a, R s i Caks u So rya beseeches Su rya D evat a for eyes to correctly see and understand our world. There is no doubt we need that kind of clarity for understanding our beautiful yet bewildering universe, especially when we as observers are interacting intimately with what we are observing. Scientists understand this complexity and are continuously attempting to internalize the external variables in their models, but there is still a vast ground to cover. Like the scientists, Mi ma saka s are firmly grounded in physical reality. They do accept the science’s Prat yaks a and Anuma na, but when it comes to D arma, they rely only on their solid exegesis of the Ved a and embody it through Ved a’s mandated ritualistic way of life. In fact, in the discussion on Apu rva, the Mi ma saka s say that only when Prat yaks a and Anuma na do not show a physical benefit of an action enjoined by the Ved a should one ascribe that to Apu rva. In this interesting succinct work of practical significance, the author outlines the science of the Ved a along those lines. It is essential to note the preposition of in the title of the book. The title is The Science of Arun apras na:
and not The Science in Arun apras na: . This is not just the view of the Mi ma saka s alone. World over most ethnic-religious systems embody this perspective in their own unique way. Deist, nature worshipper, and the father of the American independence movement, Thomas Paine, in one of his most famous works, The Age of Reason said, It is from the study of the true theology that all our knowledge of science is derived, and it is from that knowledge that all the arts have originated. The author’s goal in this work is to foster collaboration amongst the Mi ma saka s, other Ved a scholars, scientists, and engineers to understand the science of Ved a for everyone’s benefit. In fact, the subject matter is such that it demands this kind of cooperation. It is helpful in this context to quote Ra ja R t uparn a, from Maha b a rat a 3.7.72.8. R t uparn a, before demonstrating his statistical estimation skills says to Ba huka his charioteer, who is none other than great Nala Maha ra ja. Sarva: Sarva Na Ja na t i Sarvajn o Na st i Kas cana
Ne kat ra Parinis t a st i Jn a nasya Purus e Kacit
Everyone does not know everything. There is no one who knows it all, and so complete knowledge is never established in any one person. This book is an excellent resource for academicians looking for new avenues of research especially considering today’s world of interdisciplinary studies. Its lucid style combined with structured presentation makes it a wonderful book for students of all ages from middle schoolers to graduate students. For the lay readers, it sheds clarity on various scientific concepts while offering a deeper understanding of the Ved ic rituals. In closing, we remember what A ca rya Arobind o said in one of his great essays, I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism, -but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India and the world to depend on its discovery and on its application, not to the renunciation of life, but to life in the world and among men. We hope you enjoy this work and it inspires you to research the Ved a scientifically.
