Polymathy in Ancient India: Redefining Technology Through a Holistic Lens

"The truth is one; the wise call it by many names."

Rigveda (1.164.46)

In the light of my recent exploration of the philosophy of technology —typically centered on Western thought, starting with the ancient Greeks — I became curious about how the ancients of India, within both Vedic and Buddhist traditions, viewed technology, if at all.

How did their perspectives tie into their broader, polymathic approach to knowledge? After all, we know that knowledge acquisition was inherently polymathic and holistic across cultures until the Industrial Revolution reshaped this paradigm.

The concepts and ideas found in ancient Indian philosophy, including Vedic and Buddhist traditions, do indeed touch upon themes that resonate with what we now call the philosophy of technology. True, these traditions didn’t explicitly focus on "technology" in the modern sense. But they weren’t far off. Instead, they explored broader questions about human activity, tools, and their relationship to nature, ethics, and spiritual development. This can be seen as a precursor to, or even part of, a broader philosophical approach to technology.

Vedic and Upanishadic Traditions

Technology and the Cosmos

In the Vedic texts, including the Rigveda and the Upanishads, there is an implicit understanding of technology as part of the cosmic order (?ta). For instance, the concept of yaj?a (sacrifice) involves ritualistic practices that could be seen as technological in their use of tools, fire, and materials to achieve specific spiritual goals. These practices were viewed as a way to maintain cosmic order, reflecting an early recognition of the human ability to shape and influence the environment through tools and rituals. If you've ever watched the preparation and performance of a havan (yaj?a), you’ve likely noticed just how technically sophisticated and meticulously planned the entire ritual is.

The Concept of Karma as a Technology of the Self

Could the idea of karma, extensively discussed in the Upanishads and later in Buddhist philosophy, be seen as a form of ethical technology? I guess, yes. Viewed through this lens, karma functions as a systematic method for self-regulation and transformation, governing how actions —including those involving tools or techniques — shape future outcomes in both individual lives and the broader cosmos.

We can think of karma as a kind of software that records and processes every action, ensuring that the system (the individual’s life and the cosmos) operates according to certain ethical principles. In the same way that software needs to be updated and maintained, karma requires continuous ethical attention and self-cultivation.

Buddhist Philosophy

Technology and the Mind

In Buddhist philosophy, particularly in the teachings of the Buddha and later in texts like the "Praj?āpāramitā Sūtras" and "Abhidharma," there is a strong focus on the mind as a tool or technology for achieving enlightenment. Could meditation, mindfulness, and the Eightfold Path be considered technologies of the self, designed to cultivate wisdom, ethical behavior, and mental discipline?

Here’s an analogy we can try: Consider the Eightfold Path as a user manual for a complex machine (the mind). Each step — right view, right intention, right speech, etc. — is a tool or technique designed to optimize the machine’s performance, ultimately leading to the highest possible outcome: enlightenment. (In practice, enlightenment doesn’t quite follow this algorythm — it happens in a differnt way — but that’s what the teaching suggests, at least).

Dependent Origination (Pratītyasamutpāda)

Here's where it gets even more interesting! Not only did Buddhism lay the groundwork for many modern scientific concepts, but it also introduced this gem: Pratītyasamutpāda (Sanskrit: ????????????????), commonly translated as dependent origination, a fundamental idea that phenomena arise in dependence on causes and conditions. It is a key doctrine in Buddhism shared by all schools of Buddhism. It states that all dharmas (phenomena) arise in dependence upon other dharmas: "if this exists, that exists; if this ceases to exist, that also ceases to exist".

This can be seen as an early exploration of systems thinking, which is central to the philosophy of technology, as it provides a framework for understanding complex interdependencies and fostering integration across various domains. Pratītyasamutpāda reflects an understanding of how different elements (which could include tools, practices, and human actions) interact to create complex outcomes, similar to how technological systems function in modern thought. Important: Dependent origination can be contrasted with the classic Western concept of causation in which an action by one thing is said to cause a change in another thing. Dependent origination instead views the change as being caused by many factors, not just one or even a few.

Polymathy as an Integral Approach to Knowledge

In ancient Indian philosophy and knowledge-sharing practices, polymathy was the norm—just as it was in cultures across the world. Knowledge wasn’t meant to be siloed; instead, sages and rishis were expected to master everything from spirituality and medicine to astronomy and governance, understanding that the cosmos, ethics, and human life are all interconnected. The tools and technologies — whether ritualistic, architectural, or spiritual (think mantras and meditation techniques)—weren’t just gadgets. They were extensions of this holistic wisdom. Polymath in ancient India not simply used technology. They philosophized about it, creating and shaping it with a deep understanding of how it connected to the bigger picture (shouldn't we be doing it today, too?)

We can imagine an ancient polymath as an architect (a Vastu-master) who doesn’t just throw up a building (technology) but sees it as part of a cosmic blueprint. They know how it fits into the spiritual order, impacts the community’s life, and connects to nature. For them, technology isn’t just a tool — it’s a key piece of a multifasceted puzzle.

Ethical and Spiritual Dimensions of Polymathy

Karma and Dharma as Ethical Technologies

In ancient Indian thought, karma (action) and dharma (duty) are seen as technologies of ethical living. A learned person, by mastering various fields, was expected to understand and apply these principles across different domains, ensuring that their knowledge and use of tools were ethically and spiritually sound. The idea was not just to accumulate knowledge but to use it in a way that was in harmony with cosmic law (?ta) and for the betterment of society.

Polymathy as a Responsibility

In this context, being a polymath carried a serious responsibility. Knowledge had to be integrated and applied ethically, contributing to the overall harmony of life. This is quite different from a purely technical or specialized approach, which often prioritizes efficiency or utility without considering broader ethical implications.

Polymathy and the Interconnectedness of Knowledge Systems

Systemic Thinking in Dependent Origination

As mentioned above, the Buddhist concept of dependent origination (Pratītyasamutpāda) reflects a sophisticated understanding of systems thinking, where all elements are interconnected and interdependent. A polymath in this tradition would approach knowledge as a web, understanding how different fields influence and shape each other. This is fasciantingly similar to how modern polymaths integrate knowledge from diverse fields to solve complex problems.

Technology as an Expression of Interdisciplinary Knowledge

In ancient India, the use of technology (whether in rituals, medicine, or architecture) was an expression of this interconnected knowledge. A polymath would not see technology as an isolated tool but as part of a larger system of thought, ethics, and spirituality. Their broad understanding allowed them to innovate and apply technology in ways that were deeply integrated with other areas of knowledge.

Similar to all ancient tranditons, Indian polymathy was not only about mastering many fields, but more importantly, about integrating them in a way that was ethical, spiritual, and aligned with the cosmic order. Sounds lofty? Maybe, but this holistic approach to knowledge is exactly what we need today — especially when it comes to how we think about and use technology.

Explore Indian historical polymathy by reading my other article, The Luminaries of the Indian Renaissance: Polymaths Who Shaped a Nation