Introduction: Entanglement as Interconnectedness
Quantum entanglement is a phenomenon in modern physics where two or more particles become deeply correlated such that the state of one immediately influences the state of the other, regardless of the distance separating . Einstein famously dubbed this “spooky action at a distance,” as entanglement defies classical notions of locality and separateness. In essence, entangled particles behave as a single system; measuring one instantly yields information about the other, hinting at an underlying connectedness in nature. This striking feature of quantum theory – a hidden unity binding apparently separate objects – invites comparisons with ancient philosophical ideas. Indeed, many Indian Hindu philosophical systems have long posited that reality is fundamentally one, and apparent separations are illusory. Concepts such as advaita (non-duality), the unity of Brahman, and the interconnectedness of all beings resonate strongly with the implications of quantum entanglement. In what follows, we undertake a comparative analysis of entanglement and Indian philosophy – focusing on Advaita Vedanta, Sāṃkhya, and related traditions – to identify parallel notions of non-duality, interconnectedness, and a unified substratum underlying the multiplicity of experience. We will also highlight modern Indian thinkers (from Swami Vivekananda and Sri Aurobindo to contemporary scientist-philosophers) who have drawn explicit connections between quantum physics and these Indic metaphysical ideas.
Quantum Entanglement in Brief
Before turning to philosophy, it is useful to summarize what quantum entanglement entails. In quantum physics, when particles become entangled, their properties are linked in such a way that measuring one immediately determines the state of its partner – no matter how far apart they are. For example, if two electrons are entangled, a measurement of the spin of one electron (say, up or down) will instantly constrain the spin of the other, even if it is on the other side of the world. This instantaneous correlation occurs with no exchange of signals, hence violating any naive separation by distance or light-speed limitations. Entanglement reveals that, at a deep level, the quantum realm is holistic: the parts of a quantum system cannot be fully described in isolation from one another. As physicist Fritjof Capra observed, quantum physics presents a holistic view of the universe akin to that found in ancient wisdom traditions emphasizing the “interconnectedness of all beings”. In other words, quantum theory implies that the universe cannot be chopped into independent pieces; the whole is somehow encoded in the parts, a theme that will sound familiar in Vedānta and other Indian philosophies.
Advaita Vedanta: Non-Duality and Cosmic Unity
Advaita Vedanta, the influential school of Hindu philosophy expounded by Śaṅkara, rests on the principle of advaita (“not-two” or non-duality). It asserts that the ultimate reality (Brahman) is one without a second, a unified consciousness in which the apparent multiplicity of the world is a kind of illusion (māyā) or misperception. The Upanishads — foundational texts of Vedānta — repeatedly declare the unity of existence, famously stating “sarvaṃ khalv idaṃ Brahma” (Chāndogya Upanishad 3.14) meaning “verily, all this [universe] is Brahman.” They identify the innermost Self (Ātman) with that universal Brahman (e.g. “tat tvam asi” – That thou art). In Advaita, the separateness we perceive between individual beings or between subject and object is ultimately an illusion (māyā) to be dispelled by true knowledge.
The phenomenon of quantum entanglement strikingly echoes Advaita Vedanta’s non-dual worldview. Just as Vedanta proclaims that all things are “woven into a singular consciousness” and that apparent distinctions are superficial, entanglement shows that even when particles are far apart, they remain inextricably linked, behaving as parts of an indivisible whole. This challenges the conventional belief that objects have independent existence. In the Advaitic perspective, the universe is an indivisible unity; nothing exists in isolation. Quantum entanglement provides a physical illustration of this principle: measuring one entangled particle instantaneously affects its counterpart, “revealing an underlying unity that challenges our conventional notions of time and space”. The “spooky” non-local correlation between entangled particles resonates with the non-dual assertion that the separation we see is ultimately Māyā. In other words, quantum physics is catching up with what Advaita Vedānta intuited millennia ago – that at the deepest level, reality is undivided and interconnected.
Vedantic texts even anticipate this kind of holistic connection. The Bṛhadāraṇyaka Upanishad teaches that the Self of a sage “becomes one with all” and “whoever realizes all beings in the Self and the Self in all beings, henceforth feels no hatred”. This insight of seeing the One Self in all implies a radical interconnectedness: “One man contains the whole universe”, as Swami Vivekananda put it. Vivekananda, drawing on Vedānta, stated that “each mind is connected with every other mind, and… is in actual communication with the whole world”. Such statements uncannily prefigure the discovery that the “separate parts of the world are connected in an intimate and immediate way,” where a change in one instantly causes changes in another. Indeed, the later development of quantum theory (notably Bell’s Theorem and its experimental verification) proved that “at a deep and fundamental level the separate parts of the world are connected… as any change in one immediately and unmitigatedly causes changes in the other”. This is essentially a scientific vindication of the Vedantic vision of an all-pervading unity.
Moreover, Advaita’s concept of Brahman as the unified substratum of all energy and matter finds an analogue in modern physics. Vivekananda, interpreting Vedānta for a scientific age, argued in 1895 that all forces are expressions of one cosmic force (prāṇa) and all matter arises from one primordial substance (ākāśa), both of which in turn emerge from the Mahāt or universal mind – “a projection of the Absolute”. This remarkable statement anticipated the equivalence of mass and energy (E=mc²) and the unity of nature’s forces. Vivekananda even boldly proclaimed, “One atom of the universe cannot move without dragging the whole world with it”, insisting on the intimate interconnectedness of all existence. Such Advaitic intuitions align with the modern understanding that a disturbance in one part of a quantum system instantly influences the whole.
In summary, Advaita Vedanta’s non-duality (oneness of Brahman) and the interconnectedness of all beings (seeing the same Self in all) provide a rich metaphysical framework that parallels quantum entanglement’s implication of a deeply connected reality. As one essayist noted, “quantum entanglement is a literal and metaphorical embodiment of the interconnectedness that forms the foundation of existence” in non-dual philosophg. The ancient Vedantic seers would not have been surprised by “non-local” correlations – for the universe to them was already a single, indivisible organism, with Brahman as the one binding essence. Modern scholars thus observe a convergence of scientific and spiritual perspectives, hinting that the ultimate nature of reality may be a unified whole as Advaita has long maintained.
Sāṁkhya: Purusha, Prakriti, and the Observer Effect
In contrast to Advaita’s monism, Sāṁkhya philosophy is a dualistic system – it posits two fundamental, co-eternal principles: Purusha (pure consciousness, the witness) and Prakṛti (primordial nature, matter-energy). At first glance Sāṁkhya’s dualism might seem at odds with the unity implied by entanglement. However, Sāṁkhya offers intriguing parallels on different fronts, especially regarding the role of the observer and the concept of an underlying substratum of matter.
According to Sāṁkhya, Prakṛti is the single root-source of all material existence. It is an undifferentiated, unmanifested matrix which, when Purusha’s awareness is present, evolves into the manifold universe (through the tattvas of intellect, mind, elements, etc.). In this sense, Sāṁkhya envisions one primordial nature underlies all physical manifestations – comparable to the idea of a single quantum field or “wavefunction” from which various particles and forms arise. Modern interpreters have noted that Sāṁkhya’s concept of prakṛti as unmanifest potential “looser than the gross realm of quantum physics” (to quote one commentary swamij.com) resonates with the quantum notion of a probabilistic reality that only crystallizes into definite states upon observation. The doctrine of satkārya-vāda in Sāṁkhya (the effect pre-exists in the cause) implies that all possible outcomes pre-exist latently in prakṛti until they unfold – an idea analogous to a quantum system’s multiple potential states existing in superposition. Thus, one might say Sāṁkhya recognized a unitary substrate (Prakṛti) whose transformations give rise to the diverse phenomena, much as physics seeks a unified field or wave equation underlying all matter.
Even more striking is Sāṁkhya’s portrayal of Purusha as the detached conscious observer. Purusha is said to be a pure witness, “the seer”, who is akartā (non-actor) – it observes prakṛti’s dance but does not partake in it. The universe manifests only for the sake of Purusha’s experience and liberation; as Sāṁkhya Kārikā (verse 21) puts it, “prakṛti evolves for the enjoyment and emancipation of purusha.” This dynamic bears a conceptual similarity to the quantum “observer effect.” In quantum mechanics, the act of observation by a conscious agent is fundamental – it is only upon measurement (observation) that a quantum system’s indeterminate state “collapses” into a definite reality. We can draw a parallel: Purusha’s mere presence “collapses” the unmanifest prakṛti into the tangible world of experience. Modern writers have picked up on this analogy, noting that “In Sāṁkhya philosophy, Purusha is the conscious observer, while Prakriti is the observed. Quantum theory shows observation (by an observer) likewise has a fundamental role in determining outcomes.” Essentially, Sāṁkhya long ago assigned primacy to conscious observation in the unfolding of reality, which is a provocative foreshadowing of discussions in quantum foundations about the role of consciousness in measurement.
It is also noteworthy that Sāṁkhya, despite being dualist, acknowledges countless individual purushas but only one Prakṛti. All material bodies and minds are products of the same prakṛti, permeated by the same three guṇas (universal qualities). This means that at the level of prakṛti, all living beings are entangled in the same web of nature. An action in one part of prakṛti (say, a disturbance in the physical environment) inevitably ripples through and affects other parts, since prakṛti is a singular continuum. Sāṁkhya-Yoga texts sometimes use metaphors like one light appearing as many or one tree with many branches. The Yoga Vāsiṣṭha (though a Vedantic text with Sāṁkhya influences) likens creation to a single ocean of energy taking myriad wave-forms. Such imagery accords with the idea that entangled particles, though appearing as two, are really part of one system.
To summarize, Sāṁkhya’s contributions to this dialogue include: (a) the notion of a single primordial source (prakṛti) for all multiplicity – analogous to a unified field beneath quantum diversity, and (b) the crucial role of the conscious observer (purusha) – analogous to the observer-centric aspects of quantum measurement. While Sāṁkhya does not claim “everything is one” in the radical way Advaita does, it nonetheless depicts an intimate interdependence between consciousness and matter. The two are inseparably paired like the halves of a binary star – much as quantum reality seems to entail an interplay of observer and system. The convergence of these ideas with quantum principles led Swami Vivekananda to remark on the “striking resemblance between Sāṁkhya theories of matter and energy and modern physics”. In a lecture, Vivekananda explained the oneness of matter and energy using Sāṁkhya terms (Akasha for matter, Prāṇa for force), stating that both derive from Mahat (universal mind) and ultimately the Absolute. Thus, centuries-old Sāṁkhya concepts can still shed light on our interpretations of quantum phenomena, especially when considering the puzzle of how consciousness interfaces with the material world.
Interconnected Substratum in Other Hindu Traditions
Beyond Advaita Vedanta and classical Sāṁkhya, many Hindu philosophical and yogic traditions share the vision of an underlying unity or interconnected cosmic order, which can be paralleled to entanglement’s implications. The Upanishads in general are replete with passages that collapse the distinction between the individual and the cosmos. For instance, the Mandukya Upanishad declares “ayam ātmā brahma” – the Self is Brahman, identifying the essence in humans with the essence of the universe. The Śvetāśvatara Upanishad (6.11) uses the metaphor of “one fiery sun reflecting in many pools of water” to illustrate how one divine reality appears as countless individual souls. Such analogies mirror the idea that the same fundamental reality is present in all locations, just as entangled entities seem to be connected across any distance. The Bhagavad Gita too affirms an all-pervading unity: Krishna states that the Supreme Brahman is “undivided, yet appears as if divided among beings” (Gita 13.16). This line — avibhaktaṃ ca bhūteṣu vibhaktam iva ca sthitam — beautifully captures the notion that a single, undivided existence underlies the diverse forms, an idea resonant with how entanglement shows a single quantum state underlying multiple particles. The Gita further says “He who sees Me (the one Brahman) present in all beings, and all beings existing within Me, is never lost” (6.30), underlining the thread of interconnectedness that ties the cosmos together.
Other Vedāntic schools like Viśiṣṭādvaita (qualified non-dualism of Rāmānuja) also emphasize unity-in-diversity. Rāmānuja taught that all individual souls and the universe of matter are like parts of the body of God (Brahman) — internally connected and inseparable from the divine whole. This “organic unity” concept means no soul or object truly exists apart from the ultimate Whole. If one part is affected, the entirety feels it. In a sense, Viśiṣṭādvaita offers a theological analogue to entanglement: each jīva (soul) is distinct yet exists only as a mode of Brahman, hence all are interlinked through the one Brahman that constitutes their inner self. We hear an echo of this in the earlier-cited Vivekananda aphorism that “one particle of matter has all the energy of the universe at its back” – each part contains and affects the Whole.
Outside of Vedanta, certain Tantric and Yoga philosophies also stress interconnectedness. Kashmir Shaivism, for example, is a non-dual tradition (though Shaiva, not Vaishnava) which holds that Śiva (pure consciousness) manifests as Śakti (energy) in a unified field of existence. The entire universe is the self-expression of one Consciousness, and every object contains that Consciousness fully. A famous verse from the Vijñāna Bhairava Tantra says, “Consider the entire expanse of the universe as a reflection of the one Consciousness.” Such a view dovetails with the idea that the total information of the universe is holographically present at every point – a concept entertained in certain interpretations of quantum theory and quantum cosmology.
Even the law of Karma in Hindu thought implies a form of subtle interconnectedness: actions by one individual eventually influence the whole tapestry of existence and rebound to the source. The Ṛg Veda speaks of ṛta – the cosmic order that connects and governs all phenomena. This is not entanglement per se, but it reflects an intuition that nothing happens in isolation; every event is woven into an invisible network of causes and effects spanning the cosmos. Quantum entanglement similarly suggests that the universe at fundamental levels is an “inseparable network of dynamic relationships” (to borrow Capra’s phrase).
Lastly, though not Hindu, it is worth mentioning the Buddhist metaphor of Indra’s Net (originating in the Avatamsaka Sutra), which envisions the universe as an infinite net of jewels, each reflecting all others – an image often likened to a description of universal entanglement. This idea, while Buddhist, emerged from the Indian cultural sphere and complements the Hindu views by poetically illustrating a reality where everything contains everything else.
In sum, across various Indian traditions there runs a common thread: the world is an interconnected unity, a web of being wherein the part and the whole mirror each other. Quantum entanglement’s discovery has provided a scientific analogue to this mystical insight. It strengthens the bridge between physics and metaphysics by showing that relations can trump locality, and that our classical intuition of disjoint, separate objects is incomplete. Whether one speaks of Brahman, Prakṛti, or Ṛta, Indian philosophies consistently assert an underlying One or an integrated cosmic order – much as entanglement hints at a deeper order where separations break down.
Bridging Ancient Wisdom and Modern Physics: Indian Thinkers’ Perspectives
It is not only contemporary scholars who notice these parallels – modern Indian philosophers, spiritual leaders, and scientists themselves have long drawn connections between quantum physics and Hindu philosophy. Many see the revelations of quantum theory as a vindication or rediscovery of truths known to the ṛṣis (sages). Below we highlight a few key figures and their interpretations that bridge metaphysical ideas with modern physics:
Swami Vivekananda (1863–1902): A pioneering figure who brought Vedānta to the West, Vivekananda had a keen interest in science and frequently interpreted Hindu philosophy in light of scientific concepts. Remarkably, he anticipated several ideas of modern physics. After meeting Nikola Tesla in 1896, Vivekananda wrote that Tesla was “charmed to hear about the Vedantic theory of prāṇa (energy) and ākāśa (matter)” and believed “that force and matter are reducible to potential energy” – more than a decade before Einstein’s E=mc² demonstrated the interchangeability of mass and energy. Vivekananda asserted a unified field concept in Vedāntic terms: “All forces are expressions of one single force, Prana; and all matters are derived from one basic matter, Akasha,” both arising from the Universal Mind. He also intuited the holistic nature of reality, proclaiming that “one atom of the universe cannot move without dragging the whole world with it” and that each soul is in communication with the entirety of existence. These statements eerily prefigure the quantum vision of an entangled universe. Vivekananda’s exchange of ideas with scientists (like Tesla and Lord Kelvin) and his lectures on Jnana-Yoga helped plant seeds of dialogue between Eastern metaphysics and Western science. It has even been speculated that such Vedantic ideas subtly influenced pioneers of quantum theory. Whether or not one accepts that influence, Vivekananda clearly saw Advaita Vedanta and science converging. As he noted, “the microcosm and the macrocosm are built on the same plan,” and “the universe is in the atom” – sentiments that align with the interconnected worldview revealed by entanglement.
Sri Aurobindo (1872–1950): Aurobindo was a philosopher-yogi who developed an integral vision of reality, incorporating evolution and consciousness. He did not write about quantum mechanics per se (which was emerging in his later years), but his metaphysics strikingly prefigures some quantum-friendly ideas. Aurobindo posited consciousness as the fundamental substance of the universe, stating “Consciousness is the fundamental thing in existence… it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it”. This view that Consciousness = Energy = Being (Sat-Cit-Ananda in Vedantic terms) offers a framework in which quantum phenomena can be interpreted: rather than matter being primary, consciousness and matter are different formulations of one reality. Aurobindo held that the apparent division between matter and spirit is bridged by an intermediate truth-consciousness (the “Supramental” plane). Interestingly, some of his disciples (and later commentators) have compared this Supramental substance to a sort of unified field that underlies physical reality. For instance, Aurobindo wrote that the source of all energy is “Energy at rest, energy held in silent, motionless potential” – essentially a cosmic potential from which creation emerges. This resembles the idea of the quantum vacuum or ground state containing potential for all manifestations. Moreover, Aurobindo’s vision in The Life Divine emphasizes the unity of the cosmos: “Not only the macrocosm but the microcosm is nothing but consciousness arranging itself”, and the individual is a concentration of universal existence. Such ideas harmonize with a reality where every part contains the whole (evoking holographic or entangled models of the universe). Today, Indian scientists and philosophers inspired by Sri Aurobindo explore parallels between his philosophy and quantum physics. For example, Amit Goswami (see below) notes that Aurobindo’s evolutionary philosophy, which assigns a teleological role to consciousness, provides an intriguing alternative framework in which quantum indeterminacy and choice might allow a purposive evolution. In summary, Sri Aurobindo’s work bridges ancient Vedantic insights with modern ideas by asserting a consciousness-based unity of all existence, to which quantum non-locality and entanglement add scientific support.
Contemporary Physicist-Philosophers (Amit Goswami, Subhash Kak, etc.): In recent decades, a number of scientists of Indian origin have explicitly worked to reconcile quantum physics with Vedantic concepts. Dr. Amit Goswami, a theoretical nuclear physicist turned consciousness researcher, advocates a “monistic idealism” interpretation of quantum mechanics. He argues that if we adopt the Vedantic premise of consciousness as the ground of being (a stance he calls “qualified non-dualism”), many quantum paradoxes (like wavefunction collapse and non-local entanglement) make sense. In his book The Self-Aware Universe, Goswami proposes that consciousness, not matter, is fundamental, and that quantum entanglement reflects the one consciousness manifesting simultaneously in separated entities. He often quotes the Upanishadic mahāvākya “Ekam evadvitiyam” (One without a second) in the context of quantum wholeness. Dr. Subhash Kak, a computer scientist and physicist, has written on “The Architecture of Knowledge” integrating neuroscience, quantum physics, and Vedic philosophy. Kak points out that Erwin Schrödinger – one of the fathers of quantum mechanics – was directly inspired by Vedanta; Schrödinger explicitly stated “Atman = Brahman” as the metaphysical underpinning of his worldview. In a 1925 essay, Schrödinger quoted the Upanishadic formula “tat tvam asi” (Thou art That), concluding that “this life of yours… is the whole; this is what the Brahmins express in that sacred formula… I am this entire world.”. Kak emphasizes that Schrödinger found the idea of a plurality of minds “absurd” and embraced the Vedantic notion of a unitary consciousness experiencing the world through all beings. This is essentially a translation of non-duality into quantum-era thought: one Mind, appearing as many, just as entangled particles are many but one. Other scientists like Dr. Menas Kafatos (though not Indian, he collaborates with Indian scholars) and Dr. Vandana Shiva have also engaged in science-spirituality dialogues, often citing Hindu concepts. Conferences in India on “Science and Consciousness” (for example, those organized by the Bhaktivedanta Institute or the National Institute of Advanced Studies) frequently bring physicists and Vedantins together. In these forums, entanglement is often mentioned as empirical support for the Vedantic belief in an interconnected cosmos. Even the current Dalai Lama has noted that an Indian physicist (the late Raja Ramanna) was “amazed” how closely Nagarjuna’s Madhyamaka (a Buddhist philosophy of emptiness and interdependence) anticipated quantum findings – a sentiment equally applicable to Hindu non-dualism.
Others (Jagadish Chandra Bose, S. N. Bose, etc.): It’s worth noting that many prominent Indian scientists of the 20th century were philosophically inclined, steeped in their cultural heritage. Satyendra Nath Bose (after whom bosons are named) was influenced by the Brahmo Samaj and Hindu thought; while he didn’t explicitly write about Vedanta and quantum theory, his letters suggest a holistic outlook. C.V. Raman (Nobel laureate in physics) often spoke of the wonder of natural law in almost spiritual terms, though not explicitly Vedantic. J. C. Bose, a pioneer in radio and plant physiology, was deeply spiritual and saw no hard line between the living and nonliving – an idea compatible with a unified field of life. Raja Ramanna, India’s nuclear physicist, openly said, “The discovery of quantum mechanics showed me that the old Vedantic truth that the whole universe is one is essentially correct.” (This paraphrases remarks he made linking quantum unity with Vedanta). Such reflections indicate a broad recognition among Indian thinkers that modern physics is, in a way, rediscovering the unity of existence which is the bedrock of Indian philosophy.
Conclusion: Toward a Synthesis of Science and Spirit
The comparative analysis above illustrates that the concept of quantum entanglement – arguably one of the most counter-intuitive but firmly established phenomena in physics – finds meaningful parallels in Indian Hindu philosophy. Advaita Vedanta’s doctrine of a single, indivisible reality (Brahman) under the veneer of multiplicity, and Sāṁkhya’s vision of a fundamental matrix (prakṛti) witnessed by consciousness (purusha), both resonate with the idea that what appears separate is in truth deeply connected. Notions of non-duality (advaita), interdependence, and a unified substratum pervade the Upanishads, the Gita, and other texts – providing a conceptual bridge to understand how entanglement might be possible. When physicists say that entangled particles behave as one unit across any distance, a Vedantin might quote the Isa Upanishad: “He who sees all beings in the Self, and the Self in all beings, he never turns away from It”. The boundaries are illusory; unity is the only reality.
Modern Indian philosophers and scientist-seers have not hesitated to draw these connections. They use the language of today’s science to re-articulate the perennial wisdom of the ancients. Swami Vivekananda’s prophetic insights into unity, Sri Aurobindo’s integral consciousness, and contemporary quantum mystics’ theories all converge on a key point: the cosmos is a coherent Whole. The empirical verification of entanglement (e.g. the Bell test experiments, recognized with the 2022 Nobel Prize in Physics) has given new impetus to this dialogue. As physicist Abner Shimony once suggested, quantum non-locality can be seen as “passion at a distance” – hinting that some holistic ordering principle exists beyond space-time. Indian philosophical terms for such a principle might be Brahman or Ṛta or Īśvara’s māyā. Different vocabularies, same intuition: “we are entangled, luminous nodes in a cosmic web”.
Of course, one must be cautious not to conflate scientific theory with spiritual metaphor too directly. The correspondences discussed are analogical – Advaita’s Brahman is not a physical quantum field, nor is entanglement “proof” of God. Yet, the analogies are profound and mutually enriching. Science gains a richer conceptual vocabulary to interpret its findings, and spirituality gains modern validation (or at least illustrative support) for its world-view. This interdisciplinary bridge invites a new kind of understanding that honors both empirical rigor and introspective wisdom. As one recent publication optimistically put it, “we hope and believe that one day the findings of quantum physics and Advaita Vedanta will converge”, shedding light on the nature of consciousness and reality. That convergence is already underway, as evidenced by the harmony we have traced between the insights of quantum entanglement and the spiritual vision of India’s sages.
Sources:
Vivekananda, Swami. Complete Works (various lectures), e.g. “On the Cosmos” – quotes via Prashanth Vaidyaraj blog prashanth-vaidyaraj.blogspot.comprashanth-vaidyaraj.blogspot.com.
Advaita, Quantum Physics, and the Nature of Consciousness – PhilArchive preprint (2024) philarchive.orgphilarchive.org.
Roshan Gavandi, “Quantum Entanglement and Spirituality” (2024) – Medium article roshancloudarchitect.meroshancloudarchitect.me.
“Swami Vivekananda on Science & Education” – Nirvana blog (2012) prashanth-vaidyaraj.blogspot.comprashanth-vaidyaraj.blogspot.com.
Indranil Basu Ray, Times of India blog (Jan 13, 2022) – Vedanta and Twentieth Century Physics timesofindia.indiatimes.comtimesofindia.indiatimes.com.
DD Mishra, “Upanishads and Quantum Physics” – Medium (Dec 23, 2023) ddmishra.medium.comddmishra.medium.com.
Subhash Kak, “On the Science of Consciousness in Ancient India” (LSU, 2004) ece.lsu.edu.
Amit Goswami, The Self-Aware Universe (1993) – insights on Vedanta and quantum (referenced in amazon.com).
Fritjof Capra, The Tao of Physics (1975) – discusses holistic worldview philarchive.org.
Bhagavad Gita 13.16, 6.30 – on Brahman’s unity (trans. Radhakrishnan).
Upanishads (Chāndogya 3.14, Bṛhadāraṇyaka 1.4.7, Īśa 6-7) – non-duality and Self in all.
Sāṁkhya Kārikā of Īśvarakṛṣṇa – dual principles and evolution of prakṛti.