Bhaktivedanta Swami Prabhupada: The Vedic Paradigm

Abstract

This article presents the Vedic theory of scientific knowledge, comprehensively expounded in the writings, lectures, and conversations of A.C. Bhaktivedanta Swami Prabhupada. In contrast to materialistic approaches, the Vedic paradigm views science not merely as the study of dead matter, but as the evolving capacity of individual consciousness to comprehend the Absolute Truth (Superconsciousness) and the diversity of Its energies.

The article provides a detailed analysis of the structure of the cognitive process, which consists of three integral elements: the knower (jnata), the object of knowledge (jneyam), and the process of knowing itself (jnana). It explains that the breadth of the knower's consciousness and their conception of God directly shape the scientific paradigm. The material traces the hierarchy of knowledge: from the lower, mechanistic levels of perceiving reality to the highest realization of the personal nature of the Absolute, represented by the Bhagavata philosophical school (achintya-bheda-abheda-tattva).

Special attention is given to epistemology: knowledge is described as a process of revelation descending from the Superconsciousness, the depth of which depends on the purity of the researcher's motives, their relationship with the Superconsciousness, and the chain of disciplic succession.

Furthermore, the article demonstrates how the depth of understanding the Absolute forms axiomatic postulates, theories, and technologies, thereby determining the developmental trajectory of the entire human civilization. In conclusion, it highlights Srila Prabhupada's unique contribution to manifesting the Supreme Reality of the Personality of Godhead across all aspects of civilization through the development of the Vedic paradigm, aiming to direct all scientific, educational, and technological achievements toward the spiritual revival of society and service to the Supreme Whole.

Science as Knowledge and the Process of Cognition

The Vedic theory of knowledge asserts that science, as both a process and the result of cognizing (jnana) reality, always includes a clear structure. Srila Prabhupada highlights three essential components of this process, pointing out that the difference between paradigms (Vedic and materialistic) lies in the mood of the knower, which determines the object of knowledge:

"There are three things: jneyam, jnata and jnana. The object of knowledge, the knower is called jnata. The object of knowledge is called jneyam, and the process by which one can understand, that is called jnana, knowledge. As soon as we speak of knowledge, there must be three things: the object of knowledge, the person who is trying to know and the process by which the object of knowledge is achieved. So some of them... Just like the materialist scientists, they are simply trying to know the prakrti, but they do not know the purusa. Prakrti means the enjoyed, and purusa means the enjoyer... That is Krsna's... Another purusa, we living entities. We are not purusa; we are also prakrti. We are to be enjoyed. But in this material condition, we are trying to be purusa, enjoyer." (Lecture on Bhagavad-gita 13.1–2, August 10, 1973, Paris)

Srila Prabhupada describes the proper execution of the cognitive process. Cognition occurs through intelligence, and as it develops, the breadth of the knower's consciousness can expand. A person's paradigm can broaden up to the complete understanding of the Absolute as Krishna:

"Intelligence is the discriminating power to understand an object, and it helps the senses make choices. Therefore intelligence is supposed to be the master of the senses. The perfection of intelligence is attained when one becomes fixed in the activities of Kṛṣṇa consciousness. By the proper use of intelligence one’s consciousness is expanded, and the ultimate expansion of consciousness is Kṛṣṇa consciousness." (Śrīmad-Bhāgavatam 3.26.29, purport)

The breadth of consciousness is determined by the understanding of the Absolute Truth, which is classically divided into five levels in the Vedas:

"As stated before, kṣetra is the field of activities, and there are two kinds of kṣetra-jña: the individual living entity and the supreme living entity. As stated in the Taittirīya Upaniṣad (2.9), brahma pucchaṁ pratiṣṭhā. There is a manifestation of the Supreme Lord's energy known as anna-maya, dependence upon food for existence. This is a materialistic realization of the Supreme. Then, in prāṇa-maya, after realizing the Supreme Absolute Truth in food, one can realize the Absolute Truth in the living symptoms or life forms. In jñāna-maya, realization extends beyond the living symptoms to the point of thinking, feeling and willing. Then there is Brahman realization, called vijñāna-maya, in which the living entity's mind and life symptoms are distinguished from the living entity himself. The next and supreme stage is ānanda-maya, realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are called brahma puccham. Out of these, the first three—anna-maya, prāṇa-maya and jñāna-maya—involve the fields of activities of the living entities. The Supreme Lord, who is called ānanda-maya, is transcendental to all the fields of activities." (Bhagavad-gita 13.5, purport)

Understanding of the Absolute Determines the Scientific Paradigm and Civilization

The word "atma" literally translates as "the self"—the personal foundation of consciousness. Srila Prabhupada explains that the meaning of this word depends on one's level of knowledge. The breadth of consciousness and knowledge reflects the level of a civilization's paradigm. Srila Prabhupada cites the narrowness of the modern civilization's paradigm as an example—one that lacks the two highest levels of knowledge concerning eternal consciousness and Superconsciousness:

"The word atma has different meanings. Sometimes the word atma means this body, sometimes atma means this mind, atma means the soul, and atma, Paramatma, means the Supreme Lord. [...] There are so many departments. All these departments are practically on the knowledge of this body. Then above this, atma, if you take it as 'mind,' there is psychology department, speculative department, philosophical department, so many departments of the mind. Then intellectual department. But there is no department for the atma, the soul. That is the defect of the modern civilization. Therefore Bhagavata says, apasyatam atma-tattvam [SB 2.1.2]. They do not see the real atma, the real position, the real background of all these activities. They do not see." (Lecture on Srimad-Bhagavatam 2.1.2-5, October 23, 1968, Montreal) [4]

The level of one's understanding of the Absolute is also reflected in one's understanding of His energies—that is, of all other knowledge. And upon the basis of this theoretical knowledge (jnanam), practical knowledge and experience (vijnanam) are formed. Srila Prabhupada explains this using the example of the highest knowledge—Krishna consciousness:

"Jnanam means theoretical knowledge. [...] And sa-vijnanam means practical knowledge. Just like in the scientific department of colleges, there are, for understanding anything scientifically, there are two division: practical and theoretical. [...] Simply to know there is God, this is theoretical knowledge. But when actually you become connected with God, you practice the godly activities, that is called vijnanam. [...] If you simply understand Krsna, because Krsna is everything, so if you understand Krsna, automatically you understand what is this world, what is this earth, what is this water, what is this fire — this is material things — what is this air, what is this sky, what is this mind, what is this intelligence, where is this ego and where is the soul. [...] As there are energies and the energetic, just like the fire: the fire has got two energies — one energy is the heat, and one energy is light. [...] We cannot see directly Krsna, but as soon as you see the energy or you perceive the energy, you can understand there is Krsna, there is God. That is called intelligence. This is called jnanam. And when you are directly in connection with Krsna, or directly in His service, that is called vijnanam." (Lecture on Bhagavad-gita 7.2, April 28, 1974, Hyderabad) [5]

A limited understanding of the Absolute limits interaction with the energies of the Absolute as well, as Srila Prabhupada explains using the example of materialism:

"A material scientist may study a portion of the Supreme Lord's energy. Usually scientists take up one of the energies and try to study it with their limited knowledge, but they can never understand the Absolute Truth by such material methodology." (Srimad-Bhagavatam 4.11.23, purport) [6]

It is the presence or absence of a certain level of conception of the Absolute that determines the level of human civilization as a whole:

"And religion means order of God. Just like law means order of the state. Law means order of the state. So if there is no state, where is the order? You can manufacture your own order. That is going on. There is no conception of God. We have got clear conception of God. Here is God, Kṛṣṇa. And He's giving orders. We accept it... Then there is religion. And if there is no God, where is religion? Bogus. Therefore declining. They have no conception of God, and therefore there is no understanding of religion. Therefore it is declining." (Bhavan's Journal, Answers to a Questionnaire, June 28, 1976) [7]

The Goal of the Scientific Paradigm is the Expansion of Consciousness in Interaction with Energies

Science helps man interact with the energies of the Absolute. As the level of the paradigm increases, such interaction becomes more harmonious and beneficial — this is the meaning conveyed by Srila Prabhupada in the following quote:

"By advanced knowledge in science and transcendental realization, one can try to control the material energy, which works against our endeavors, and in the modern age advanced material scientific knowledge and penance have played very wonderful roles in controlling the powers of the material energy. Such control of the material energy, however, can be most successfully carried out if one is a soul surrendered unto the Supreme Personality of Godhead and carries out His order in the spirit of loving transcendental service." (Srimad-Bhagavatam 3.10.6, purport) [8]

The proper use of intelligence leads to the development of various scientific directions, the expansion of consciousness in the knowledge of the Absolute, and the correct application of His energies:

"Human intellect is developed for advancement of learning in art, science, philosophy, physics, chemistry, psychology, economics, politics, etc. By culture of such knowledge the human society can attain perfection of life. This perfection of life culminates in the realization of the Supreme Being, Viṣṇu. [...] When advancement of knowledge is applied in the service of the Lord, the whole process becomes absolute. The Personality of Godhead and His transcendental name, fame, glory, etc., are all nondifferent from Him. Therefore, all the sages and devotees of the Lord have recommended that the subject matter of art, science, philosophy, physics, chemistry, psychology and all other branches of knowledge should be wholly and solely applied in the service of the Lord. Art, literature, poetry, painting, etc., may be used in glorifying the Lord." (Srimad-Bhagavatam 1.5.22, purport) [9]

The ultimate goal of the development of knowledge is to assist in spiritual self-realization — the realization of one's spiritual relationship with the highest personal aspect of the Absolute, the Personality of Godhead:

"The Vedas are compared to the desire tree because they contain all things knowable by man. They deal with mundane necessities as well as spiritual realization. The Vedas contain regulated principles of knowledge covering social, political, religious, economic, military, medical, chemical, physical and metaphysical subject matter and all that may be necessary to keep the body and soul together. Above and beyond all this are specific directions for spiritual realization. Regulated knowledge involves a gradual elevation of the living entity to the spiritual platform, and the highest spiritual realization is knowledge that the Personality of Godhead is the reservoir of all spiritual tastes, or rasas." (Srimad-Bhagavatam 1.1.3, purport) [10]

Knowledge of the Absolute is a Revelation and Depends on the Level of Relationship

The individual consciousness receives knowledge of the Absolute and His energies directly from the Superconsciousness. Depending on the level of the relationship, the knowledge will possess breadth and completeness, as Srila Prabhupada notes using the example of brahmanas and Vaisnavas:

"In Bhagavad-gītā (BG 15.15) it is said, mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead in His localized aspect gives intelligence to the individual soul as far as he is able to grasp it. Therefore we find the individual soul in different high and low positions. A living entity with the body of a bird or beast cannot take instructions from the Supreme Soul as adequately as an advanced human being. Thus there are gradations of bodily forms. In human society, the perfect brāhmaṇa is supposed to be the most advanced in spiritual consciousness, and further advanced than the brāhmaṇa is the Vaiṣṇava." (Srimad-Bhagavatam, 7.14.38, purport.) [11].

The depth of this revelation directly depends on the degree of devotion and purity of the living entity. Srila Prabhupada explains this using the example of Vaisnavas:

"Those who are engaged in transcendental loving service of Krsna, for them knowledge automatically comes from within, because Krsna is within us... The Vedic knowledge, revelation, to whom it is revealed? It is revealed to a person who has unflinching faith and love for the Supreme Personality of Godhead as well as to the spiritual master." (Lecture on Sri Caitanya-caritamrta, January 11, 1967, New York) [12].

The level of understanding of the Absolute will also depend on circumstances: the cultural context and the level of consciousness of the audience (desa-kala-patra).

"This is our limited knowledge. We have been taught in that way. But 'God is great.' Just like the sun is great; therefore even the sun is seen in India or in America or China... the sun is one. Nobody can say, 'Oh, it is American sun' or 'It is Indian sun.'... Therefore whatever Lord Jesus Christ says or whatever Krsna says or what Rama says, that is in terms of the place, in terms of the circumstances, atmosphere, persons, hearer. There is different. One thing which I try to convince a child is not possible to teach the same thing to his father... It is the difference of the circumstances. Otherwise, the principle is the same." (Lecture, September 30, 1968, Seattle) [13].

However, when people who possess incomplete knowledge absolutize their understanding of reality, their conceptions come into contradiction. This is how, Srila Prabhupada explains, many different paradigms are created:

"Since time immemorial or since the creation of the cosmic manifestation, the conditioned souls have formed various parties of philosophical speculation, but this is not true of the devotees. Nondevotees have different ideas of creation, maintenance and annihilation, and therefore they are called vādīs and prativādīs—proponents and counterproponents. It is understood from the statement of Mahābhārata that there are many munis, or speculators ... All speculators must disagree with other speculators; otherwise, why should there be so many opposing parties concerned with ascertaining the supreme cause? Philosophy means finding the ultimate cause... In India there are many parties of philosophers, such as the dvaita-vādīs, advaita-vādīs, vaiśeṣikas, mīmāṁsakas, Māyāvādīs and svabhāva-vādīs, and each of them opposes the others. Similarly, in the Western countries there are also many philosophers with different views of creation, life, maintenance and annihilation. Thus it is undoubtedly a fact that there are countless philosophers throughout the world, each of them contradicting the others... even though some of them have a vague idea of the soul, many controversies arise, and the philosophical speculators can never reach a conclusion. All of these speculators are envious of the Supreme Personality of Godhead... This is the reason why there are so many schools of philosophical speculation." (Srimad-Bhagavatam, 6.4.31, purport) [14].

The revelation concerning the Absolute shapes both the postulates and the technologies of the paradigm

Postulates are the basic self-evident propositions in knowledge. They are axiomatic, not fully provable, and are associated with the free acceptance of evidence from authorities:

"Things which are inconceivable by you, you cannot argue. Then it will be a failure. You have to accept that axiomatic truth. It is not dogmatic. It is not dogmatic in this sense: because our predecessor acaryas, they accepted. What you are that you are arguing? So that is the proof: mahajano yena gatah sa panthah [Caitanya-caritamrta, Madhya 17.186]" (Sri Isopanisad, Mantra 5. May 7, 1970, Los Angeles)[15] "Your claim also is myth. Who believes you? If you don’t believe me, I don’t believe you. Finished... If you don’t believe me I don’t believe you. Finished business. You have got your authority, I’ve got my authority. What is your age? You are all scientists within two hundred years. And our Bhāgavata is written five thousand years ago. Why shall I accept yours? You have become all scientists, and everything within two hundred years. What is the age of your European, Western civilization? It cannot go more than three thousand years? Our Bhāgavata is written five thousand years ago. And before that, Śukadeva Gosvāmī says, ‘I have heard like this.’ That’s all. Millions and millions of years ago."(Transcendental Diary, Vol. 3, Ch.2., July 6th, 1976) [16].

Postulates are the result of hearing in both the material and spiritual scientific paradigms:

"We have to understand very clearly that sound is the beginning of the creation of all material objects for our sense gratification. Similarly, if sound is purified, our spiritual necessities also are produced from sound.... By hearing only can we have access to either material or spiritual enjoyment... Modern economic advancement for creation is also a product of hearing, and similarly one can create a favorable field of spiritual activities by hearing from the right source... Hearing is very important, and that hearing is produced from the sky. By hearing only can we make proper use of that which already exists. The principle of hearing to properly utilize preconceived materials is applicable to spiritual paraphernalia as well. We must hear from the proper spiritual source." (Srimad-Bhagavatam, 3.26.32, purport) [17].

As a consequence of a certain understanding of the Absolute and the world, a mood and method of knowing this world, or methodological postulates, are formed:

"Since materialistic philosophers and scientists are too much engaged with their imperfect senses, naturally they conclude that the living force is a product of a material combination... When one advances in research work by studying a limited substance within the limits of space and time, one is amazed by the various wonderful cosmic manifestations, and naturally one goes on hypnotically accepting the path of research work or the inductive method. Through the deductive way of understanding, however, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void." (Sri Caitanya-caritamrta, Adi-lila 6.14-15, purport) [18].

The highest understanding of the Absolute includes all levels of cognition:

"There are different stages of knowledge: pratyakṣa, parokṣa, aparokṣa, adhokṣaja, aprākṛta. So we have to approach the aprākṛta, transcendental, above the material nature.... So prākṛta stage is pratyakṣa knowledge, direct perception; and knowledge received from paramparā [— parokṣa]. . . pratyakṣa, parokṣa, then aparokṣa, self-realization, then adhokṣaja, aprākṛta. So Kṛṣṇa consciousness is aprākṛta knowledge. It is the topmost platform of knowing Kṛṣṇa, aprākṛta knowledge. So, so long we are up to the adhokṣaja knowledge, that is regulative principles. We have to follow the regulative principles strictly. And aprākṛta knowledge is for the paramahaṁsa. There is . . . that is called rāga-bhakta. In these stages, pratyakṣa, parokṣa, they are called viddhi-bhakti. But without viddhi-bhakti you cannot reach to the platform of rāga-bhakti, although that is our aim. Rāgānugā, rāga-bhakti is executed following the footprints of the devotees in Vṛndāvana. That is called rāga-bhakti. Kṛṣṇa's personal associates." (Lecture on Srimad-Bhagavatam 3.26.35-36, January 12, 1975, Bombay) [19].

Technology and concepts of progress are determined by the paradigm:

"They do not know what is progress. The Vedic civilization is not interested in this so-called false progress. Just like from hut to skyscraper, they think this is progress. But the Vedic civilization thinks how much he is advanced in self-realization, either he is in cottage or in skyscraper. But if he wastes his time to turn the huts into skyscraper, then the whole life is finished. And next time he is going to be a dog. He does not know. That's all." (Bhavan's Journal, Answers to a Questionnaire, June 28, 1976) [7].

Lower-order paradigm technologies cannot fully solve the problems of individual consciousness, nor can they be harmonious and entirely beneficial:

"The ignorance of the people in general, who do not know that for a living entity, changing his body in this material world is eternal, has caused the degradation of modern human society, which in turn has given rise to many problems that only multiply as people carry out their plans. All these plans, designed to solve the problems of society, only aggravate the situation" (Srimad-Bhagavatam, 2.3.18, purport) [20].

[1] Vanisource: Lecture on BG 13.1-2 -- Paris, August 10, 1973

[2] Vanisource: SB 3.26.29, Purport (http://vanisource.org/wiki/SB_3.26.29)

[3] Vanisource: BG 13.5, Purport (http://vanisource.org/wiki/BG_13.5)

[4] Vanisource: Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968 (http://vanisource.org/wiki/Lecture_on_SB_2.1.2-5_--_Montreal,_October_23,_1968)

[5] Vanisource: Lecture on BG 7.2 -- Hyderabad, April 28, 1974 (http://vanisource.org/wiki/Lecture_on_BG_7.2_--_Hyderabad,_April_28,_1974)

[6] Vanisource: SB 4.11.23, Purport (http://vanisource.org/wiki/SB_4.11.23)

[7] Vanisource: Civilization and Transcendence, 11 (Replies to a Questionnaire From Bhavan's Journal, June 28, 1976) (http://vanisource.org/wiki/Civilization_and_Transcendence_11)

[8] Vanisource: SB 3.10.6, Purport

[9] Vanisource: SB 1.5.22, Purport

[10] Vanisource: SB 1.1.3, Purport

[11] Vanisource: SB 7.14.38, Purport

[12] Vanisource: Lecture on CC Madhya-lila 22.7-10 -- New York, January 10, 1967

[13] Vanisource: Lecture -- Seattle, September 30, 1968

[14] Vanisource: SB 6.4.31, Purport (http://vanisource.org/wiki/SB_6.4.31)

[15] Vanisource: Lecture on Sri Isopanisad, Mantra 5 -- Los Angeles, May 7, 1970 (https://www.vanisource.org/wiki/700507_-_Lecture_ISO_05_-_Los_Angeles)

[16] Prabhupadavani: Transcendental Diary, Vol. 3, Ch.2., July 6th, 1976 (https://prabhupadavani.org/bio/transcendental-diary/volume-3/chapter-2/)

[17] Vanisource: SB 3.26.32, Purport (http://vanisource.org/wiki/SB_3.26.32)

[18] Vanisource: CC Adi-lila 6.14-15, Purport (http://vanisource.org/wiki/CC_Adi_6.14-15)

[19] Vanisource: Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975 (http://vanisource.org/wiki/Lecture_on_SB_3.26.35-36_--_Bombay,_January_12,_1975)

[20] Vanisource: Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, New Vrndavana (Civilization and Transcendence, 11) (https://vanisource.org/wiki/760629_-_Conversation_B_-_New_Vrindaban,_USA)

[20] Vanisource: SB 2.3.18, Purport (http://vanisource.org/wiki/SB_2.3.18)

[21] Vanisource: Lecture -- September 9, 1976 (http://vanisource.org/wiki/Lecture_--_September_9,_1976)

[22] Vanisource: BG 1.1, Purport (http://vanisource.org/wiki/BG_1.1)

[23] Vanisource: Sri Isopanisad, Introduction (http://vanisource.org/wiki/ISO_Introduction)

[24] Vanisource: SB 2.4.25, Purport (http://vanisource.org/wiki/SB_2.4.25)

[25] Vanisource: Lecture on BG 7.2 -- San Francisco, September 11, 1968 (http://vanisource.org/wiki/Lecture_on_BG_7.2_--_San_Francisco,_September_11,_1968)

[26] Vanisource: SB 6.4.32, Purport (http://vanisource.org/wiki/SB_6.4.32)

[27] Vanisource: CC Madhya-lila 20.122-123 (general theme regarding the Lord sending scriptures and representatives) (http://vanisource.org/wiki/CC_Madhya_20.122)

[28] Vanisource: CC Madhya-lila 9.42-43, Purport (http://vanisource.org/wiki/CC_Madhya_9.42)

[29] Vanisource: SB 3.28.41, Purport (http://vanisource.org/wiki/SB_3.28.41)

[30] Vanisource: Srimad-Bhagavatam, Preface (http://vanisource.org/wiki/SB_Preface)

[31] Vanisource: Lecture on BG 13.22-24 -- Melbourne, June 25, 1974 (http://vanisource.org/wiki/Lecture_on_BG_13.22-24_--_Melbourne,_June_25,_1974)

[32] Vanisource: SB 8.1.16, Purport (http://vanisource.org/wiki/SB_8.1.16)

[33] Vanisource: SB 3.12.38, Purport (http://vanisource.org/wiki/SB_3.12.38)

[34] Vanisource: SB 1.12.29, Purport (http://vanisource.org/wiki/SB_1.12.29)

[35] Vanisource: Bhaktivedanta Institute planning documents/conversations (approx. 1976-1977).

[36] Vanisource: SB 4.16.1, Purport (http://vanisource.org/wiki/SB_4.16.1)

[37] Vanisource: Lecture -- January 6, 1971 (http://vanisource.org/wiki/Lecture_--_January_6,_1971)

[38] Vanisource: SB 2.2.26, Purport (http://vanisource.org/wiki/SB_2.2.26)

[39] Vanisource: SB 4.24.40, Purport (http://vanisource.org/wiki/SB_4.24.40)

[40] Vanisource: Room Conversation -- February 14, 1977, Mayapur (http://vanisource.org/wiki/Room_Conversation_--_February_14,_1977,_Mayapur)