HIS THOUGHTS – EXCERTS FROM SOME OF HIS LECTURES

Apart from his outstanding research work in physics, Dr. Kothari wrote and lectured extensively on the interaction between Science and Humansim. (A list of his published lectures and writings is given at the end). He had a deep insight of quantum physics and also of various ancient Indian philosophical schools of thought He could appreciate the close connection between these two apparently opposite view points, and in his lectures, he expounded this relationship. These lecture are unique in many ways and his thoughts will continue to live and inspire the younger generation. 

One can fully understand his ideas only by reading his lecture. Here, we give a few selected excerpts from a few of these. It is natural that these quotations may appear disconnected, but there is an underlying unity in his thoughts.

In his Raj Krishan Jain Memorial Lecture delivered at Delhi University in 1977, he spoke on Science and Religion. He said: 

'Both science and religion have their origin in man's basic urge and his deep aspirations. Science provides an understanding of nature. It tells us what is possible in the world of nature and what is not, but it does not and cannot tell us what we should or ought to do. Science deals with "is", religion with "ought". The two are not unrelated "Science is lame without religion and religion is blind without science," Einstein said. Dr. Kothari goes on to pose the mind-body problem. He writes 'As I write these lines, thousands of muscles coordinate to guide my pen. The muscle cells are controlled by electric pulses along nerve fibers linking the muscles with the brain. The brain with its more than ten thousand million neurons (nerve cells) is a fantastic, miraculous, network of electric currents. It defies all description. A basic question is: what or who controls the electric currents in the brain so that I just write these lines and not something else? One could say that, what guides my pen is my mind. But what is this entity called "my mind"' or "your mind"?' Discussing moral consciousness he says, it is to make a distinction between right and wrong, between good and evil. This is not a scientific distinction. It cannot be determined on the basis of science or reason. Science helps, but this distinction depends ultimately on something that goes beyond science. It is the "small voice within" that alone can tell us, in the end, what is "right" and what is "wrong".'

Concerning consciousness he asks the question "Is consciousness a property of the configurations or arrangements of chemical molecules composing our bodies (our brains), and nothing more than that? Or is it something more than a property of molecular patterns, something more than molecular architecture?" He goes on to say: 'The two realities, the "inner" world and the "outer" world are not reducible one to the other. The one is not accountable, explainable, in terms of the other. That this is not possible today, or in the near future, is generally admitted. We believe that this irreducibility of one to the other is an inherent feature of reality.' In this lecture, he dealt at length on the central theme of independence and interdependence of the "inner" and "outer" worlds. He goes on to add that, 'Ahimsa (love and non-violence in thought, word and action) is the foundation and essence of religion. It is increasingly apparent that today man's progress depends crucially on the joining together, in mutual re-enforcement of science and ahimsa. Without this man has no future, and his very survival is at stake….. We need desperately new knowledge and technology. But no less, perhaps even more, man needs wisdom, compassion, and strength and serenity of the human spirit. It is that which would determine ultimately the continuing advancement of science and its wise use for man's progress and well-being Science can make as also kill a civilization…. Ours may be called an age of science, but it is certainly not a scientific age. It is not an age of reason or rationality not yet. That can only come when science and ahimsa equally find a place in man's thoughts and actions.' 

In several of his lectures, Dr. Kothari tried to explain the Principles of Complementarity and stressed that we must take the complementarity approach seriously not only in science but also in life. He argues that it should form an integral part of education. As he explains, 'The Principle of Complementarity, we owe principally to Niels Boh, is perhaps the most significant and revolutionary concept of modern physics. The complementarity approach can enable people to see that seemingly irreconcilable points of view need not be contradictory. These, on deeper understanding, may be found to be complementary and mutually illuminating, the two opposing contradictory aspects being parts of a 'totally', seen from different perspectives. It allows the possibility of accommodating widely divergent human experiences in an underlying harmony, and bringing to light new social and ethical vistas for exploration and alleviation of human suffering.' 

According to him the most profound, rich and fundamental of all complementarities is that of matter (brain) and consciousness (mind). 'He argues at length to show that an understanding of complementarity existed in Indian culture. He says that, the core of the ethical-spiritual insights propounded in the Upnishads, Buddhism and Jainism rests essentially on the complementarity approach to the problems of life and existence. The unique and unsurpassed contribution of the Ramayana and Mahabharata is that they integrate these "insights" with the life and culture of the common people.  

'Sri Aurobindo, the great exponent of the Upanishadic thought in our times, writes in his commentary on the Isha Upanishad "The principle it follows throughout is the uncompromising reconciliation of the uncompromising extremes." A number of pairs of opposites have been considered and resolved in the Upanishads, and these include:

Renunciation and Enjoyment
Being and Becoming, and
Vidya (knowledge) and Avidya (ignorance)'

This problem is also discussed in his Inaugural Address at the International Conference on Conceptual Foundation of Quantum Theory (1989). In another article, Dr. Kothari draws attention to the Jain formulism of complementarity approach, and says that it is 'based on the Syadvada dialectic (Syad means may be). The Syadvada logic is indispensable for the theory and practice of ahimsa (non-violence) in thought, word, and deed. Syadvada and ahimsa go integrally together. Syadvada asserts that the knowledge of reality is possible only by denying the absolutistic attitude. What is new is the fact that relativity and quantum mechanics embody the same line of thought as one finds in the Syadvada logic. Further, the Syadvada approach enriches our understanding of complementarity in physics. As pointed out by PC Mahalanobis and JBS Haldane, the foundations of the theory of probability are also in keeping with the Syadvada logic In this article, Dr. Kothari goes on to correlate the best understood of all complementarities, the wave-particle duality in physics, with Syadavada logic.

Dr. Kothari showed serious concern about the use to which science is put. At different forums, he gave lecture on topics like, Science and Community; Human Implications of Science; Science and Humanism, Science and Technology and concern for the people; Science and Non-violence, etc. He said that science properly taught can contribute much and effectively to the incorporation of the moral component in education-central to man's progress and even survival in this atomic age.

In his GV Mavalankar Memorial Lecture (1965), Dr. Kothari said: 'Science is hard work;….. It is a relentless and passionate search for truth. And bringing an uplifting experience, which comes from such pursuit, within reach of a large mass of people everywhere, science has contributed immeasurably-far more than may appear at first sight-to strengthening the commitment of man to free enquiry and to the quest of truth as its highest duty and obligation. By loosening the bonds of dogmatism, by providing a common and rapidly expanding stock of knowledge and by fostering an attitude of objectivity and true humility, by encouraging honest doubt and vigorous but dispassionate thinking, science is becoming a major force in reducing ideological tensions and conflicts. Science is also humanism.

He argued that science must think in terms of the millions and said: The vital role of science in India is to fight ignorance, poverty and disease, and function as a powerful instrument to bring about a social transformation, so that millions could live longer and happier lives.

Elsewhere he said: 'The key to national development is science and technology (S & T) and building of character and concern for the people, particularly the poor. Character building and true S & T development go together, mutually reinforcing. 
'…….In a world dominated by science and technology, promotion of effective concern for the people, particularly the poor, should be the foremost task of education at all levels. It should include knowledge of the aspirations, needs and living conditions of the poor, productive work experience, and effective participation in community – social service….. Science and Technology and Production by themselves cannot generate and ensure national development….. In the world there was never so much STP as today; and never before in man's history so much greed, hatred and brutal violence as today. There is a growing dehumanization and decay of humanness. It is growing at a frighteningly rapid pace. There is almost a total disregard of human values and the suffering of the poor and the destitute…. In the atomic age national interests and of mankind are inseparable.' 

Spiritualist

His vision about spirituality in his own words was

The great reality of our age is science. The understanding of nature which science provides, and the deep harmony it unfolds, are deeply satisfying to the human mind. The power of science to transform society is immense, perhaps more than any other activity. Equally real and pervasive is human suffering, starvation, pain, devastation, violence, loneliness and deep anguish of the soul. Science will suffer grievously and in the end reduce to a mockery, if all its power is not yoked to alleviate human suffering.