Einstein and Vedanta

One of the strengths of Hinduism’s relativistic pluralism is its ability to accommodate diverse thoughts without being overly concerned with their specific contexts. For instance, Einstein’s law of relativity (e=mc²) has been linked by some to the wisdom of ancient rishis, who, according to Rajiv Bhole, were dedicated to understanding universal laws and attaining liberation. Bhole argues that “The rishis were dedicated people experimenting in various ways to understand the law and attain liberation” (Pi-Day Reflections on Einstein and Vedanta, The Speaking Tree, The Times of India, Bangalore, March 26, 2007, p. 18).

As a layperson unfamiliar with Einstein’s theory of relativity, I will refrain from further commentary on Bhole’s detailed interpretations. However, Bhole suggests that not only the ancient rishis but also Buddha arrived at the same profound truths at a subtle level. At the grosser level, these insights found their counterpart in the law of karma, which the rishis and munis sought to overcome by using their own bodies and minds as laboratories for experimentation. Bhole adds that “the outer world becomes a reality for us only when it comes in contact with our sense doors. Then, within our bodies, a flow of aasavas (biochemical reactions) begins, producing either pleasant or unpleasant sensations throughout the body.” He further explains:

“Having identified the root of human action, the rishi-munis observed sensations without reacting with either craving or aversion, thereby liberating themselves from the seeds of past actions. Eventually, they experienced subtler sensations, until a free flow of sensations could be felt from head to toe. This was the dharm-ganga in which they dipped to attain liberation. When all past karmas were eradicated, they experienced e=mc² within their bodies and entered the amrit—the deathless state of nirvana, where nothing arises or dies. This ancient science of liberation in India is called Vipassana, which remains available to us even today.”

While I am not here to question Bhole’s claims about Vipassana or the biochemical flows that produce sensations in our bodies, it is clear that Hinduism’s relativistic pluralism allows for a broad synthesis of ideas. Unlike dogmatism, which confines spiritual experience within rigid doctrinal statements, pluralism allows for reinterpretation in light of new perceptions and the needs of the present time. This includes incorporating science, theology, philosophy, (bio)chemistry, and more—even when contradictions might arise.

For example, the rishis—often seen as seers of mantras—were not the ascetic figures many imagine, but, according to Rajbali Pandey, an authority on Hindu samskaras, “a rishi is one who has read the four Vedas” (Hindu Samskaras, 1969, p. 50). In fact, they were often family people who lived ordinary lives, taught Vedas, and imparted other arts to students, including royal and high-caste pupils. Of course, they could have experimented with spiritual truths, as Bhole suggests, but we should be cautious when trying to tie together Einstein’s birthday celebration on Pi Day (March 14) with e=mc², science, biochemistry, Vedanta, karma, and Vipassana in a way that blends them into a conceptual kichidi for public consumption.

While our worldview may accommodate all kinds of thoughts, this kind of mixing cannot escape the laws of relativity themselves.

Dayanand Bharati 

March 26, 2007