The higgs boson

SRI GANESAYANAMAHA

THE HIGGS BOSON (A philosophical reflection) (Satyasya satyam) On 5-7-2012 it was announced by the CERN scientists that they had found the particle HIGGS BOSON, the God’s Particle.

CERN Director General, Rolf Heuer said “We have reached a milestone in our understanding of Nature”. In fact the whole world has been excitedly watching for the announcement which took place in front of a huge gathering of scientists and media persons near Geneva on Wednesday (5-7-2012). The report on the subject further adds that the discovery of God’s Particle will provide more understanding about the universe and the scientists think that it opens the way for more comprehensive studies and researches about the origin of the Universe. Clarifying about what the Higgs Boson is, the report says that the Higgs Boson has been a theoretical particle for several years and what happened at the moment was that the scientists had validated its existence through deep and extensive research. The God’s Particle, it is said, is the “Mass that combines with gravity to give an object weight, the idea was much like the gravity and Isaac Newton’s discovery of it, although gravity existed even before Newton discovered gravity principle. Giving weight to the mass is a common place thing for us on the Earth, as we are in all pervading gravitational field of Earth. But in the empty space in the cosmos devoid of all disturbing forces, any such extensive force field has to be accounted for as was done by Isaac Newton by his discovery of the gravitational principle. So Higgs and other

scientists by research found the existence of a cause that was responsible for a mechanism that provided the gravity force to the large masses of the celestial bodies.

Higgs, who is now 83, from Edinburgh University, was among the six scientists who in the early 1960s proposed the existence of a mechanism by which matter in the universe gained Mass. Higgs himself argued that if there was an invisible field responsible for the process, it must be made up of particles, the report said. Some commentators have labelled this as God Particle for its role in turning the Big Bang into an ordered Universe. They see that without Higgs Boson the Universe would have remained as a formless soup of particles in the absence of gravity, shooting around at the speed of light.

The report from CERN further warns that finding of Higgs Boson does never means that the science had found the existence of God, as it was hyped by many sources. According to the Book of Genesis, in the Christian faith, God created the Universe and all the heavenly bodies, the Sun, the Moon and the Stars. But cosmologists say that Universe began with Big Bang explosion after which the stars galaxies have slowly formed over billions of years. some estimation of the life of the Universe, it is said, could be made from the supposed distance of the far off galaxy from us and the observed time of its moving away from us by the equation generally used to show the age of the universe is given as: Distance of a particular galaxy divided by the observed velocity of the galaxy = Time.

4.6×1026 cm / 1×109cms/sec = 4.6×1017 sec which is roughly equal to fifteen billion years.

It is said Hubble’s discovery that the Universe was expanding suggested that the universe had a definite starting moment which means that there was nothing before the beginning of the Universe. This view has been supported by Einstein’s General Theory of Relativity which provides a set of fine equations to describe how the universe could arise out of nothing.

But vēdā says, DWITEEYA KĀRANĀ BHĀVĀT ANUTPANNAM IDAM JAGAT Big Bang theory seems to hold the line for certain scientists like Stephen Hawking to make the creation a Natural Process. But where from has this Big Bang come to explode. Is Big Bang an entity by itself?

The beauty of Physical Laws and Mathematical Equations had impressed the Physicists like Paul Davis, John Polkingham and John Barrows who hold that there should be a creator for such an artistic accomplishment. Stephen Hawking and Paul Davis had associated themselves with the so called “Theory of Everything” which might unite the theory of General Relativity with Quantum Mechanics to bring the entire universe under the Theory of Everything, thus upholding the idea of God. If Biblical and scientific accounts for the formation of universe do not agree on all points, the important point of agreement, it is said, that both suggests, that the Universe came up out of Nothing before a finite amount of Time in the past. This view gained credibility from Hubble’s discovery that the Universe is expanding. The advent of the Theory of Everything had prompted Hawking to link it up with God and with the “Mind of God” which reflects:-

SRASTU KAMÔ JAGADYÔNI STAMÔ GUNAMADHISTÂYA, SOOKSHMA TANMÂTRA BHOOTANI STHOOLEE KARTUM SO AKÂMAYATA (Paingalopanishad 1-4) Against such a back drop of events, scientists like Edward Witter had expressed whether the “Theory of Everything” could explain weirdness displayed by the universe.

Albert Einstein’s theory of Special Relativity

and General Relativity had drastically changed the existing conceptions of Space, Time and a new unalienable conception of Space-Time had taken hold of the scientific world. Space-Time is shown to be curved and the curvature is created by matter under the influence of gravity of the Sun. The theory reveals that nothing can travel faster than Light. The rest energy of matter is shown equal to be E=mc2.

General Relativity had predicted gravitational waves, black holes, and bending of light by the Sun and also the phenomenon of Existence of the Universe. By the 1970 the General theory could describe the motions of large bodies like the Sun and the Stars and systems and galaxies and the universe.

The Quantum Mechanics had described the behaviour of small objects like atoms, molecules and the sub atomic particles with the help of Standard Model built up for research. The physicists wanted to see a theory that covers both large bodies like the sun and the planets and stars and also small objects.

From such a quest for a unified theory, perhaps, the General Theory of relativity and the Standard Model had evolved. But attempts to express General Relativity in Quantum Mechanics, it is said, had run into a certain contradictions, because of the nonlinear mathematics Einstein used to describe the Space-Time which clashed with the delicate requirements of Quantum Mechanics. It is said that, although the Quantum Theory with

gravitons, incorporates the full structure of Einstein’s Relativity theory at least even in respect of astronomical bodies, but at the Atomic level does not work and has to depart from the Theory of Relativity, as it shows an object either as zero or infinity. Neither of the answers is acceptable, as infinity involves bigger than the finite Universe or zero, involves one that does not exist, shows both the answers become impossible. Quest for such a theory to explain both, it is said, had resulted in the development of String Theory in 1970s according to which an elementary particle is not a point, but a loop of vibrating string, like a violin string. But according to the Quantum theory the particles behave both like particles and waves and that it is physically impossible to know both the position and the momentum of a particle at the same time. The more precisely one is known, the less precise is the measurement of the other.

Thus the scientific quest seems to fall into quandaries at one stage or other of the scientific discoveries of theories so far made. Fritjof capra, the famous physicist, writing in his book Tao of Physics says “what makes science so successful is the discovery that approximations are possible. The physicists construct a sequence of partial and approximate theories, each of them being more accurate than the previous one, but none of them representing a complete and a final account of natural phenomena”.

Now returning to the point how Higgs himself has argued that if there was an invisible field responsible for the process, it must be made up of particles. The words, “invisible field” and the ‘process” suggest a force field like, the gravitational field filling the entire Universe and the process consists of creating awareness of an objective presentation to human or sentient intelligence in the form of CHINMÂTRAM in the language of Upanishads.

Particularly the idea of invisible field of Higgs could be identified as

AKHANDAIKARASAM of the Tejobindopanishad(2-1-13) which catalogues the innumerable entities as: AKHANDAIKARASAM :- DRUSYAM, JAGAT,BHÂVAM, SWAYAM, MANTRAM, KRIYA, GNÂNAM, JALAM, BHOOMI, VIYAT, SYASTRAM, TRAYEE, BRAHMÂ, VRATAM, JEEVA, AJAHA, BRAHMA, HARIHI, RUDRO, AHAM, ÂTMA, GURUHU, LAKSHYAM, MAHAHA, DEHA, MANA, CHITTAM, SUKHAM, VIDYA, AVIDYA, NITYAM, PARAM, KINCHID; AKHANDAIKA RASANNASTI AKHANDAKA RASANNAHI AKHANDAIKARASATH KINCHIT AKHANDAIKARASÂDAHAM AKHANDAIKARASAM :- STHOOLAM, SOOKSHMAM, VÊDYAM, BHAVÂN, GUHYAM, GNÂTHÂ, STHITHI, MÂTHA, PITHÂ, BRÂTHA, PATHIHI, SOOTHRAM, VIRAT, GÂTRAM, SIRAHA, ANTAR, BAHI, POORNAM, AMRUTAM, GOTRAM, GRUHAM, GOPYAM, SHYASEE, TÂRÂ, RAVIHI, KSHÊTRAM, KSHAMA, GUNAHA, SÂKSHEE, SUHRUT, BANDHU, SAKHA, RÂJA, PURAM, RÂJYAM, PRAJA, THÂRAM, JAPAHA, DHYÂNAM, PADAM, GRÂHYAM, MAHAT, JYOTI, GNÂNAM, BHÔJYAM, HAVIHI, HÔMAM, JAPAM, SWARGAM, SWAYAM, AKHANDAIKARASAM SARVAM CHINMÂTRAMITI BHÂVAYÊT Thus far, the field conception of a number of entities is mentioned, although it is also said that everything comes under the field conception and is entirely CONSCIOUS KNOWLEDGE only.

The Upanishad further states that the all embracing chinmātram contains BHAVAVARJITA CHINMÂTRA is CHINMATRAMEVAHI .

All this is CHINMÂTRAMAYAM cataloguing

ÂTMA BHÂVAM, SARVALÔKAM, TWTHÂ, MATTHÂ, ÂKÂSAM, BHOOTHALAM, VÂYU, AGNI, BRAHMA, HARI, SIVAM, YATKINCHID, YATNAKINCHID, SARVAM, CHINMÂTRAMÊVAHI The last sentence means, all that exists, or does not exist also is knowledge field only. This same idea is brought out”BRAHMAIVA VIDYATE SÂKSHÂT VASTUTO AVASTUTO API. (Pasupata Brahmopanishad1-8) Thus we see that there are two prominent entities that stand out conspicuously. (1) That the entire COSMOS is only a non material invisible Field only. (2) This Field is sentient conscious KNOWLEDGE FIELD only. Everything conceivable entity is conceivable because it is an abstract reactive FEELING only as such, it can be conjured as both, THING AND NOTHING according to our conscious AWARENESS only. In other words such an ENTITY is called the BRAHMAN of the Veda and the Upanishads.

The TejoBrahmopanishad also catalogues various forms of CHINMÂTRAM from (2, 23-40) for brevity a few of the items mentioned under CHINMÂTRAM are listed here: CHINMÂTRAM: AKHANDAIKARASAM, ÂTMABHÂVAM, SARVALÔKAM, BRAHMA, HARI, SIVA, BHOOTAM, BHAVYAM, BHAVISHYAT, DRAVYAM, KÂLAM, SARVÂSCHARYAM, LINGAM, KÂRANAM, SAMKALPAM, CHINMÂTRAT PARAM BRAHMA CHIIMÂTRÂT NÂSTHI GAMANAM. Thus all the cosmos including the movements of astronomical bodies are simply the play of knowledge only.

This can be seen how everything turns out to be knowledge or awareness only as follows: In the ordinary language we are aware of things around us. What is this awareness? How does it happen? We conclude that something had struck our knowledge. Thus striking to ones knowledge is either the proof of its existence or existence itself. A thing, it may be argued is made up of matter or which occupies space or exhibits some cardinal properties. But what really matters, even for matter, is only the knowledge or knowing it as such. Hence where there is no knowing there is opposite .viz. null and void. That is to say there is Existence of an Entity, concrete or abstract. Thus knowledge creates substantial Existence out of itself. Even the comprehension of null and void requires the faculty of knowledge to establish such an entity. The Process of Existence is inseparable from the process of knowing for; even the finest requires recognition of its physical definition.

It is enough if knowledge is vehiculated for cognition of Existence irrespective of whether a thing exists or not. For, knowledge is the faculty of the inner senses and it is enough if these senses react regardless of causation for such a reaction. We observe this phenomenon in dreams. Even if dreams are unreal in the ordinary sense, the experiences of cognition are real and certainly as much true as from the dreamers point of view during dreaming as so called realities during the wakeful period. Thus Existence is essentially or wholly The Experience of Senses, brought forth on them by KNOWLEDGEBILITY. Finally Knowledge alone stands out independently as even the senses and the sensory organs become objects of Existence, dependent on knowledge alone to establish their Existence.

So all matter that is said to exist turns out to the knowledge only, there is nothing that we know of but knowledge itself. All is knowledge, knowledge is all .So the Upanishad says YAT KINCHID, YAT NAKINCHID SARVAM CHINMÂTRAMÊVAHI. This is the fundamental truth underlying the structure of the universe. It is not made of Bosons or any other real material. As such the scientific view for discerning the structure of the universe on a material base is totally a conjecture of the absolute reality, resulting in an endless sequence of one theory super ceding another in a materialistic basis, which is leading into gross ignorance which is called AGÂNANA in the Vēdāntic knowledge which is the sole reality that matters. In such circumstances it is prudent to take into consideration the views of Fritjof capra who had described the parallels between modern physics and Eastern philosophy in his book The Tao of Physics. Fritjof Capra, an eminent physicist expresses in his book “The Tao of Physics” (8-TAOISM 813) “the most extensive knowledge does not necessarily know it, (The Absolute Truth) reasoning will not make men wise. The Sages have decided against both these methods. The relevant reference in the Upanishads is NÂYAM ÂTMÂ PRAVACHANÊNA LABHYO NAMEDHAYÂ BAHUNÂ SRUTENA YEMEVAVAISHA VRUNUTE TENA LABHYO STHAISHÂ TMÂ VIVRUNUTE TANÛNG SWÂM (Kathopanishad 1-23) He holds that in a way the essence of modern physics is comparable to the teaching of ancient Eastern philosophies such as the Chinese Tao Te Ching, to Indian Upanishads or Buddhist Sutras. Eastern philosophies, he says, based

on Upanishad sayings agree in the point that the ultimate reality is indestructible and unapproachable not only in terms of common language, but also in the language of mathematics. That is, science and mathematics must fail at some stage in describing the ultimate reality. This view is supported by the uncertainty principle of the Quantum theory.

These views are very much supported by Mike Adams, editor of Natural News .com who writes in the Natural News of July 5th of 2012 on the discovery of God Particle. Thus “even with extreme attention to evidentiary detail, however, there is still something the physicists have been overlooking for a long, long time-consciousness”. The quest for particles, he says, while ignoring consciousness and this is because of thinking that atoms are made entirely of particles. Without consciousness, the Universe cannot be fully explained as consciousness is increasingly emerging as a fundamental force imparting the very fabric of reality, he says “the creative force of intelligence or consciousness is what I is called THE DIVINE. It creates realities. The Divine concepts that underpin the deepest inner workings of our Universe, far beyond Higgs Boson or any theory of particle physics. This gets to the creator behind the very Laws of Physics.

EKAIVA CHITTRAYAM BHOOTVA SARGÂDOW BHÂTI SARGAVAT. ÊSHA ÊVA SWABHÂVO ASYÂHA YADEVAM BHÂTI BHÂSURÂ (Yoga Vāsista Nirvana Prakarana Sarga 191, Sloka 10) This means that, only one sentient consciousness takes the role of the three the Seer and the Seen and the Sight and shines as creation (of the world)

naturally. This exposes the futility of hankering about objective search for material explanations.

Thus we see all these Model experimentation, the mathematical equations, are of no avail, unless the TRUTH is distinguished from Physical Reality. Physical Realities are not the Absolute Truth; there are merely the conjectures of our sensory impulses which stay, again, on the conjured long standing notions (Vāsanās).

We now turn to our cherished Vēda and Upanishads, so uniquely acclaimed by one and all for their Divine guidance in such matters.

First, we have to distinguish between the Truth and Physical Reality, where the former is absolute and the latter is relative. Truth is called SATYAM or even SATYASYA SATYAM in the language of Upanishads.

SATYAM, GNÂNAMANATHAM BRAHMA SATYAM AVINÂSI, AVINÂSI NAMA, DÊSA KÂLA VASTU NIMITHÊSHU VINASYATSU NAVINASYATI; TAD AVINÂSI (Sarvasāropanishad-7) This means the Adviteeya or second less Brahman is: Satyam (The Absolute Truth). That Truth is indestructible even when, Space, Time and Matter are liquidated. Such a thing is called AVINÂSI or indestructible. In the Bruhadāranya kopanishad 2-3-6, Satyam and Satyasya Satyam are defined as follows TASYAHI TASYA PURUSHASYA ROOPAM YADHA MAHA RAJASAM VÂSÔ, YADHA PÂNDWÂVIKAM, YADHÊNDRA GÔPA, YADHA AGNAYARCHI YADHA PUNDAREEKAM YEDHA SAKRUD VIDYUTH EVA ASYA SREER BHAVITI YA EVAM VÊDA

ATAHA ÂDESÔ NETI NÊTI NAHYÊTASMÂ DITI NÊTYANYAT PARAM ASTHYADHA NÂMADHEYAM SATYASYA SATYAM PRÂNA VAI SATYAM TESHAMESHA SATYAM This means the first impact of Truth on the subtle body (the mind) is like the impression of deep red colour of a cloth, or the pure whiteness of the fleece of sheep, like the red silken skin of certain insects or like a buoyant flame or like the white lotus or like the flash of a lightening. That is how the impressions of Truth flash on the senses and the mind. Now the truth about the Truth is described as what remains by the process of elimination called NETI, NETI (not this not this) is the only existing unique Brahman truer than the life and senses which describe only the Truth, as such the Brahman is called the Truth of the Truth or Satyasya Satyam as Brahman is second less (Adviteeya) and eternal.

Thus this absolute and eternal Truth is the one that should be sought after in preference to things like Higgs Boson, gravity principle, quantum mechanics, etc which pale out to nothingness in the ultimate and unique reality the Truth, which is described as indestructible and unapproachable as Fritjof capra admits that not only in the common language but also in the language of mathematics and science. So, he says that science and mathematics must fail at some stage in describing the ultimate reality.

This predicament arose mainly because science depends entirely on sensory observations of material existence from experimentation on Standard and Mathematical models in the narrow ranges of biological limits of human observation or from devices working on such faculties. Such experiences are wholly matters of conjecture of sensory knowledge. The experience in the wakeful period vanishes in the dreaming state, and the experiences of dream

time are not only unreal, but at times grotesque also. Experience of our senses are dismissed as void in the observations of ultra and infra frequencies of light and sound of our senses which are the most powerful authenticators of the conjured realities. Thus the absolute Truth the Brahman is clearly out of range to scientific experiences drawn from modelling and other methods as Brahman cannot be melded into models by any amount of objective intelligence. This impasse is not only inevitable but also insurmountable as the materialistic outlook of science differs radically with the abstract spirit of philosophical absorption. The difference between the two views is that science recognises matter as real with real entitative existence and indestructibility. The Upanishadic teaching asserts the matter is not only unreal but also nonexistent. GNÂNASYA GNÊYAM NÂSTHI says the (Yoga Vāsistha Nirvana Prākarana Sarga120 slôka 16). This means that knowing takes place without the existence of the known. For Vēdānta says, DWITEEYA KÂRANÂBHÂVÂT, ANUTPANNAM IDAM JAGAT (Mahopanioshad 5-11). This means there is no plausible second cause to generate the world as such the world has not been created. Thus the very foundations of objective enquiry of physical sciences have been annulled. Even so, such things as the Complexity Theories, the Theory of Self Organising Systems, and modern incarnation of intelligent design theory had come up for sustained research in the neuro scientific field.

This has led to giving up of Physical Reductionism and accepting of informational reductionism which holds that the basis of reality is not matter and energy, but information. Thus you see the conception of physical realities have been relegated and informal intelligence of the worldly phenomena had been recognised. This view is supported by the Upanishads saying “PARIPOORNA PARÂTMA ASMIN DÊHÊ VIDYÂDHIKÂRINI , BUDDEH SÂKSHITAYA STHITWA SPURAN AHAMITEERYATE, SWATAHA POORNAHA

PARÂTMÂ ATRA BRAHMA SABDÊNA VARNITAHA, ASMEE ITYAIKYA PARÂMARSÂTHENA BRAHMA BHAVÂMYAHAM (Sukarahasyopanishad-22) The above Upanishadic citation establishes the following important views 1. The Absolute Truth, that is Brahman, is the KNOWER residing in our bodies.

2. This KNOWER by being the authenticating WITNESS of the sentient creative intelligence in us, unravels the worldly panorama, otherwise called the creation.

3. This KNOWER by virtue of His self revealing conscious awareness is termed the self or ego or conscience or soul or jeeva that plays the role of individuality in the gamut of creation.

4. This all embracing PARAMOUNT SOUL is described as Brahman.

5. The I in me which is the KNOWER of Brahman asserting itself “I AM” is verily the Brahman itself.

6. As long as the WITNESSING faculty of Brahman lasts, it stays as JEEVA and once the JEEVA realises its oneness of himself with the KNOWER, which he really is, comprehends the Maha Vākya AHAM BRAHMASMI. Thus it is seen how important is the feeding the human understanding (by a competent guru) with correct information.

Language in the scientific sense may mean “a mathematical paradigm unto itself”. But such a thing is not relevant for philosophical enquiries for Reality. This latter type of language is a vocal exercise of vocabulary, sound echo in sense. Such vocabulary consists of names of various things and ideas which spell out experiences to the mind by the sounds which constitute the

language, that may tend to Informational Reductionalism, helping to unravel the secrets of the Universe. But Vēda says 1. OM ÂTMÂVÂ IDAMÊKA AGRA ÂSÊTH NÂNYAT KINCHANA MISHAT (Iterayopanishad).

2. VÂCHÂRAMBHANAM VIKÂRO NÂMADHÊYAM MRUTHIKITHYAVA SATYAM. (Chandopanishad 6-1-4) 1. This means before creation, the ÂTMÂ (Brahman) alone existed without a rival.

2. The names are but the articulation of sounds which bring sundry experiencing forms into the mind, conjuring them as real. But there is nothing substantial there except the mental feelings of realism. What really exists there is only the sentient knowledge that takes various forms, like the earthen matter which is the real substance that exists really in all the earthen utensils.

The names of various earthen utensils present us with an experience of independently existing entities, although they are in reality only earthen matter squeezed into different forms recognised by NAMES. Nominalism, a different faith, recognises the experiences of forms ushered in by NAMES as matters of real entities. The correct and real view is only to recognise all such forms as fictitious and notional that creates the worldly business to be carried on. The Truth that is absolute is only the ever existing earthen matter, lending itself to conjure various forms by the Premordial Nature that coexisted fictitiously in the absolute BRAHMAN from the very beginning of the creation of the world.

SADEVA SOUMYA IDAM AGRA ÂSETH TAM NITYA MUKTAM, AVIKRIYAM, SATYA GNANÂNANDAM, PARIPOORNAM, SANÂTANAM,

ADVITEEYAM BRAHMA, TASMIN MARU SUKTIKÂ STÂNU SPATIKÂDOU, JALA ROUPYA, PURUSHA, RÊKHÂDIVA, LÔHITA , SUKLA, KRUSHNA, GUNA MAYEE, GUNA SÂMYÂ, ANIRVÂCHYA, MOOLA PRAKRUTI RASEET TAT PRATI BIMBITAM YAT TAT SÂKSHI CHAITANYA MÂSEET (Paingalopanishad 1-2) This means at the beginning (of creation) SAD (ever existing Brahman) only existed which is ever free, non indulgent, full of true bliss, age old, monoistic without a second. In that Brahman, like water in mirage, like silver in sea shells, like a man in tree stump (in the darkness), like lines of light in crystals, the primordial nature with its characteristic colourations of red, white and black and at the same time with agalitarian traits existed beyond verbal expression. Just as the colourless light by the interception of a lens gets refracted into seven colours of the rainbow (the spectrum), the Brahman without any characteristic qualities, with reflection in the premordial nature gets into witnessing various forms of ostensible existence of Ishwara, Paramātma, Jeeva and Universe etc. Thus the absolute nameless Brahman is the substance of the creator, creation, universe and all that is said to exist, just as the formless (Mruthika) the earthen matter is the causal substance of all name bearing earthen utensils. So the Truth about the utensils is earth only and not the name bearing, formful , utensil. So also the absolute truth is Brahman for all the ostensible creation that is called the universe.

Now the question that arises in such a context, is matter like Higgs Boson or other Bosons REAL? The vēda says matter is not real.

DÊSHATAH, KÂLATHO, VASTHUTHA HA PARICHÊD RAHITAM (Tripad Vibhooti Maha Nārāyanôpanishad 1-4)

The crucial point in this respect is that matter or any entity is recognised only by the characteristic qualities which go to identify objective conjuration entirely dependent on the testimony of sensory knowledge of all living bodies.

So the cause of comprehension is the ability to understand the characteristic qualities of a thing as there is no independent existence of any entity by itself as there is no world or worldly objects. For there is no substantial cause for their existence.

DHARMA DHARMITVA VÂRTÂ CHA BHÊDÊ SATIHI BHIDYATE BHÊDÂ BHÊDA STHADHÂ.

BHÊDÂ BHÊDA SAKSHÂT PARÂTMÂNAHA NÂSTHI SARVADA BRAHMAIVA

VIDYATÊ SÂKSHÂT VASTUTÔ AVASTUTÔ API

This means, that if there is a real difference between a thing and its characteristic qualities, then only the talk of difference and non difference is meaningful. But, in fact the difference and non difference are never existent in the Brahman (that is why) Brahman appears both as Thing and Nothing. This strikes at the root of all differentiation that makes the world out of the ever existing monoistic Brahman. So the world or Universe is not different from Brahman both are one and the same for discerning eyes. So the Upanishad points out that the resulting fallacy of viewing of DHARMI different from DHARMITVAM i.e. a thing from its ostensible qualities is bestowing independent existence to things. The correct understanding that emerges now is that deciphering the qualities of a thing by knowledgebility constitutes the conjuration of existence of a thing and conversely the deciphering of the absence of the exhibiting qualities constitutes Nothing. Thus the knowledge inherent in the act of deciphering which is Brahman is capable of appearing both as Thing and nothing. So Thing or Nothing, what really exist is the

Monotheistic Brahman only. This means that the idea of EXISTENCE (SAD) is the vehicle for a Thing whether it exists physically or not by the concentrated and one pointed KNOWLEDGE (CHIT) that triumphs as Blissful Experience (ÂNANDA) derived from such one point concentrated unambiguous mental experience. Thus the SAT-CHIT- ÂNANDA, the epithets that describe Brahman as SATCHITÂNANDA are the closest, truthful expressions for deciphering Brahman. Thus what is claimed as discovery is the property of the matter rather than the nonexisting, commonly understood as material or matter. Such decipherment of properties that contribute to the experience of human senses may have been taken by the modern science as the ground for accepting the informational Reductionalism subplanting the physical Reductionalism so far held. At any rate the knowledgeable properties are more significant logically than the non existing matter. However the age old human knowledge is intimately associated with the feeling of ascribing accountability for the existence of basal matters only. This is termed as basic ignorance or AGNÂNA in the vēdic philosophy. Even the discovery of Higgs Boson on 5th July 2012 y the CERN scientists had become significant only for the unique, avowed property of the particle of imparting gravitational mass to the inertial mass of matter. The bestowing of Godliness to the particle is entirely due to this property only.

Now it becomes inevitably relevant to examine in depth what the meaning is of this word property that belongs to everything or anything in the creation.

As already explained before in these pages that what really exists is the comprehension of the properties of a misconceived substance and not the substance that is conjured by the senses. Mistaking the knowledge of property for a non existing thing is the gross ignorance of the highest order

(AGNÂNAM). Even so the presentation of ignorant views also involves the vehiculation of knowledge as such Brahmans identification belongs to both material and non material aspects of cognition. Only in the common parlance, the distinction between true knowledge and untrue knowledge exists. But even the common parlance also is sentient knowledge only. As such the philosophical understanding of the absolute truth there is no such difference.

VYÂVAHÂRIKA DRUSTYA IYAM VIDYA AVIDYA, NACHÂNYADHA TATVA DRUSTYÂTU, NÂSTYÊVA, TATVA MÊVÂSTHI KEVALAM. VYÂVAHÂRIKA DRUSTISTHU PRAKÂSA AVYABHICHÂRATAHA, PRAKÂSA ÊVA SATATAM, TASMAT MOUANM HI UJYATE, AYAM ARDHO MAHÂNYASYA SWAYAMÊVA PRAKÂSITAHA NA SA JEEVO, NA CHA BRAHMÂ, NA CHÂNYA DAPI KINCHANA, NA TA SYA VARNÂ VIDYANTÊ NÂSRAMÂSCHA TADHAIVA CHA, NA TA SYA DHARMO ADHARMASYACHA, NA NISHEDO VIDHIR NACHA. This means, the one who had discovered the spirit of equivalence behind the act of knowing and not knowing, as both are the handy work of enlightenment only marks that SILENCE is the appropriate process of knowing. For, such a great one for whom such knowledge had intuitively flashed is no more to be reckoned as JEEVA nor BRAHMA nor anything else. He has no cast or creed or cult. He is not bound by righteous or non righteous ethics. He is free from all sorts of taboos and injunctions. Such a great soul is known as JEEVAN MUKTÂ or the Released Soul.

This JEEVAN MUKTÂ conception gains added relevance to the set up as a concept of utmost importance for the present day scientists who are deeply engrossed in searching for models and mechanisms that answer observational or perceptual needs of science. Such models are necessarily most materialistic

and mechanical in their goals as such they are spawned out from deeper layers of gross ignorance, AGNÂNA, redemption from which is neither intended nor easily possible.

So the discovery of the physical Higgs Boson is relegated to a lesser significance than the discovery of its property of imparting weight to matter, as properties of matter are the real existing entities than the non existing matter.

Matter is conjured from the KNOWLEDGE of its properties. KNOWLEDGE is a Divine concept, quoting again Mike Adams report in the Natural News of July 5th 2012 “these divine concepts that underpin the deepest inner working of our universe, far beyond Higgs Boson or any theory of particle physics. This gets the creator behind the very Laws of Physics”. KNOWLEDGE or sentient conscious awareness is Brahman which is A Thing and Nothing at the same time. Melding Brahman to a model is not correct in the realm of Divine Knowledge.

Fritjof Capra writes in his famous book The Tao of Physics (page 28) “the realm of rational knowledge is of course, the realm of science which measures and quantifies, classifies and analyses. The limitations of any knowledge obtained by these methods have become increasingly apparent in modern science, and in particular modern physics which had taught us in the words of Werner Heisenberg every word or concept , clear as it may seem to be, has only a limited range of applicability – for, most of us it is very difficult to be constantly aware of the limitations and of the relativity of conceptional knowledge. Because our representations of reality is much easier to grasp than reality itself. We tend to confuse the two and take our concepts and symbols for reality. It is one of the main aims of Eastern Mysticism to rid us of this confusion”.

In the west the semanticist Alfred Korzybski made exactly the same point with his powerful slogan “The map is not the territory”.

“What the Eastern Mysiticists have concerned with, is the direct experience of reality which transcends not only the intellectual thinking but also the sensory perception – in the words of Upanishads”.

“What is soundless, touchless, imperishable, like wise tasteless, constant, odourless, without beginning, without end, higher than the great, stable – by discerning that one is liberated from the mouth of death”.

Knowledge which comes from such an experience is called Absolute Knowledge by Buddhists, because it does not rely on the discriminations, abstractions, and classifications of the intellect which, as we have seen are always relative and approximate”. The reference to the Upanishads is Katopanishad 1-3-15 “ASABDAM, ASPARSAM, AROOPAM, AVYAYAM, THADHÂ, ARASAM, NITYAM, AGANDHAM, VÂTCHA YAT ANÂDYANTAM MAHATAHA PARAM DHRUVAM, NICHÂYYA TAM MRUTYU MUKHÂT PARAMUCHYATE” Fritjof capra further adds: “The Eastern Mysticists repeatedly insist of the fact that ultimate reality can never be an object of reasoning or of demonstrable knowledge. It can never be adequately described by words because it lies beyond the realms of senses and of the intellect, from which our words and concepts are derived. The Upanishads says “There the eye goes not, speech goes not nor the mind. We know not, we understand not. How one would teach it. The reference is to KÊNOPANISHAD (1-3)

NA TATRA CHAKSHUR GACHATI, NA VÂGACHCHATI, NO MANAHA NA VIDMO NAVIJÂNEEMO YADHAITAT ANU SISHYÂ DANYA DÊVA TAD VIDITÂ DADHÔ AVIDITÂDADHI, ITI SUSRUMA POORVESHÂM STHAD VYÂCHA CHAKSHIRE These observations from scientists and physicists like Fritjof capra and Werner Heisenberg and the teachings from the Upanishads point out that objective discoveries of science such as Higgs Boson which have their own limitations of applicability have no great significance philosophically compared to the infinitely great Divine force which is the source of the conceptive laws of behaviour of such objects so discovered. One has to take these discoveries as one more revelations of these mysterious ways of the Divine force adding nothing to the infinite entity, which is The Full and The Whole, POORNA BODHÂ KARAM SWAYAM(Pancha Brahmopanishad-2)