திருசிற்றம்பலம் (tirucciṛṛambalam – divine wisdom shall be revealed)!
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As I walked by myself, I talked to myself And myself talked to me. The questions I then asked
myself And with their answers, I present to thee. |
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English Reference: “A Colloquy with Myself” by Bernard Barton |
English Reference 1: “A Colloquy with Myself” by Bernard Barton
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समग्रसमग्रसंशोधनस्य परिचयः "किम् तत् ब्रह्म?" (samagrasamagrasaṁśōdhanasya paricayaḥ "kim tat brahma?" – Introduction to the overall holistic research "what is God?")
नमस्कार (namaskāra - salutation),
My name is श्री शङ्करशान्तमूर्ति (śrī śaṅkaraśāntamūrti – Sri Shankar Santhamoorthy). I live in Chennai. I have been a software engineer by profession with 30+ years of industry experience in the domain of सूचना प्रौद्योगिकी (sūcanā praudyōgikī – information technology) consulting. But outside official work, from a personal front, अहं ब्रह्म जिज्ञासया मुक्तिार्थी विनयशीलः अस्मि (ahaṁ brahma jijñāsayā muktiārthī vinayaśīlaḥ asmi - I am a humble seeker of liberation by inquiring into the Absolute Truth). From my college days (25+ years), I have been personally learning and researching Indological studies, particularly on comparative Indian philosophies. And as part of this ongoing research, I have been collating learnings and documenting under the topic of “किम् तत् ब्रह्म (kim tat brahma -What is that Divinity)”, for over three decades now.
चेतवानी! मम विषये
स्वीकारस्य खण्डाः (cētavānī! mama viṣayē svīkārasya khaṇḍāḥ - Warning! fragments of confession about me)?
मम प्रिय
पाठक (mama
priya pāṭhaka – my dear reader), this is only an
attempt, maybe a poor one, to reduce some of my ideas and learning into
writing. I do not know how far I have expressed myself clearly. I have been trying
to give a concrete shape to my ideas, but I very well know that I haven’t yet
done justice to this end. I have been trying to use language only as a means of
communicating my thoughts to you. Although I know that only when the transport
system is sound one could effectively deliver one's goods, my transport system
may not be that good. I do not know how effectively I say whatever I mean. I am
thus in need of your help. Please give full-fledged feedback on your
interpretation of my thoughts. This would help me a lot in my venture.
I have been pursuing this research whenever I could find time amidst
busy work schedules. But going forward, I am thinking of taking Indological
research as a more mainstream pursuit, and to this end, I am looking forward to
viable options where I can add more value to the same. I am keenly
interested in being part of any major noble initiative on native Indological
research on Indian Philosophies
I always wanted to become a great writer, so that I could give beautiful
shapes to my thoughts, but I have never made a sincere attempt to write. My pen
revolts against me and it does not keep pace with my thoughts. To borrow கவிஞர் வாலி (kavijñar
vāli) beautiful expression
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Translation |
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நான்
எண்ணிப் பார்க்கையில் கவிதை கொட்டுது! |
nān
yeṇṇipparkkaiyil kavidhai koṭṭudu, |
when I
contemplate, poetry streams like a waterfall, but when I try to write it the
word revolts. |
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Tamil Reference: திரை இசை பாடல்:நான் எண்ணிப் (tirai isai pāḍal : nān yeṇṇip) |
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This work may contain many errors this may include a flaw in logic, and flaw in language, wrong comparisons, and misinterpretations; The context in which I have used words may not necessarily conform to their strict dictionary meanings. I request you to please bear with these. I also pray with all humility by contemplating on the क्षमा प्रार्थना (kṣamā prārtanā – prayers for forgivance) and thereby seeking सर्वकरुणा देवत्वस्य दया (sarvakaruṇā dēvatvasya dayā – mercy of the all-compassionate divinity)
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यदक्षरपदभ्रष्टं मात्राहीनं च यद्भवेत् । तत्सर्वं क्षम्यतां देव नारायण नमोस्तु ते ॥ विसर्गबिन्दुमात्राणि पदपादाक्षराणि च । न्यूनानि चातिरिक्तानि क्षमस्व पुरुषोत्तम ॥
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yadakṣarapadabhraṣṭaṁ mātrāhīnaṁ ca yadbhavet । tatsarvaṁ kṣamyatāṁ deva nārāyaṇa namostu te ॥ visargabindumātrāṇi padapādākṣarāṇi ca । nyūnāni cātiriktāni kṣamasva puruṣottama ॥ |
I may have
erred whilst construction of, writing of, pronouncing of – sentences, words,
consonants, improper grammar, verb, vowels – of the prayers. I may have
also forgotten to put the punctuation due to my ignorance in understanding
the heavenly idiom. Oh lord Narayana may my flaws be overlooked for they are
out of my ignorance. I seek you to pardon me for all my commissions and
omissions for they are involuntary and kindly bless me for the sincere
endeavor.
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Sanskrit Reference: क्षमा प्रार्थना (kṣamā prārthana – prayers
seeking forgiveness) |
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Moreover,
I very well know that you will have a tough time with my writing style. I am
trying to give a legible presentation if not a beautiful one. However, I know
how far my efforts are fruitful. I am sorry I am not in a position to help you
any further. Please bear with me.
Another
major point that I want to bring to your notice is that this venture is
basically an objective analysis of a subject. What I mean is that I am trying
to objectively (impartially) analyze myself and my ideas, which in turn are of
course subjective, that is biased by my way of thinking and my level of
understanding.
Many a
time, I would give critical interpretations of the ideas of great thinkers, but
I never meant to undermine them. I do not want to hurt anybody’s feelings. Maybe
I am no one to comment on their works, yet I have tried to give an objective
comment on their ideas. Maybe I have misinterpreted them, but unless and until
I find it for myself, I do not want to take whatever they say for granted. Not
that they are wrong, for most likely they may be very true, but I will not
believe them just because someone great says it. While it is well known that “दर्शनं विश्वासनम् (darśanaṁ
viśvāsanam - seeing is believing)” in scientific inquiry, but
as far as spiritual inquiry goes, it is clear that “अनुभवात्मकं साक्षात्कारमेव सत्यं दर्शनम् (anubhavātmakaṁ sākṣātkāramēva
satyaṁ darśanam - experiential realization is the only
true vision)”. Just because there is a विद्वान् उद्घोषणा (vidvān udghōṣaṇā – scholarly proclamation) that
declares “शर्करा
मधुरा भवति (śarkarā
madhurā bhavati – sugar is sweet)”, I would not take it for
granted. I shall not stop at it. I shall accept or reject the proclamation only
after I directly experience its taste. Again, it is not that I do not have
confidence in him; rather it is because I do not want to go by blind faith. (I
do not know how far I am justified in calling it blind, but as far as I am
convinced faith without reason becomes blind). To borrow the words of the
great saint स्वामि श्री दयनान्दसरस्वती (svāmi śrī dayanāndasarasvatī) who
was the founder of the आर्यसमाज् (āryasamāj – noble society) who in
his सत्यार्थप्रकाश (satyārthaprakāśa – Light of Truth)
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There is not
the remotest idea to hurt the feelings of any person either directly or
indirectly; but on the contrary, the book proposes that men should
distinguish truth from falsehood. Thus alone can the human race steadily
advance on the path of happiness, since none but the preaching of truth is
the cause of the improvement of the human family
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Sanskrit Reference: सत्यार्थप्रकाश (satyārthaprakāśa – Light of Truth) |
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Now let us go back to my
earlier analogy that unless and until I प्रत्यक्षं शर्करायाः स्वादनं कुर्वन्तु
(pratyakṣaṁ śarkarāyāḥ svādanaṁ kurvantu – directly taste sugar), I cannot accept or reject
its मधुरत्व (madhuratva - sweetness). I shall now try to provide some
logical justification for my stand, as far as my reasoning goes. Let us for argument's
sake presume that I have not tasted शर्कर (śarkara - sugar) in all my life.
Now suppose I meet two people who have tasted the same शर्कर (śarkara - sugar). I ask them to describe their
experience of tasting the same. Both men agree that “शर्करा मधुरा भवति (śarkarā madhurā bhavati – sugar
is sweet)”.
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| शर्करा घनाणु (śarkarā ghanāṇu – sugar molecule) |
But will this suffice? I may even request them to describe something more about their personal experience of tasting शर्कर (śarkara - sugar); one man says the experience was good meaning he liked the taste, while another said otherwise. He was not very much comfortable with the taste. This adds to my confusion, how can the same शर्कर (śarkara - sugar) taste good for one while not for the other? Which of the two opinions is correct? To find an answer to the question I have no other choice but to taste and find it out myself. In terms of modern cognitive psychology, such purely phenomenal feelings of like or dislike in the taste of sugar involve non-intentional states of mind, technically called qualia, which are highly subjective and ineffable. In other words, they cannot be fully comprehended other than by direct perceptual experience. Similarly, unless and until I experience and realize the truth, I cannot fully comprehend other men’s ideas. Their messages are more like ‘for your information’ inputs. Again, I repeat that I do not undermine them and have the greatest regards and respects to them. To quote स्वामि श्री विवेकानन्द (svāmi śrī vivekānanda)
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In this matter it is of
supreme importance to think what we ourselves believe. What we have realized,
is the question. What Jesus or Buddha or Mosses did is nothing to us unless we
too do it for ourselves. It would not satisfy our hunger to shut ourselves in
a room and think what Moses ate nor would what Moses thought would save us My
ideas are very radical on these points, sometimes I think I am right when I
agree with all the ancient teachers, at other times I think they are right
when they agree with me. I believe in thinking independently. I believe in
becoming entirely free from the holy teachers. Pay all reverences to them but
look at religion as an independent research; I have to find my light just as
they found theirs. Their finding the light will not satisfy us at all. You
have to become the Bible and not to follow it except to pay reverence to it
as a light on the way as a guide post that’s all the value it has. |
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English Reference: The Complete Works of Swami Vivekananda (Volume 4) |
Again,
elsewhere, the revered Swamiji further adds thus in his famous talk later
compiled as his “Sayings and Utterances”,
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Original |
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You have to grow from inside
out, none can teach, none can make you spiritual, there is no other teacher
except your own soul. |
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English Reference: The Complete Works of Swami Vivekananda (Volume 5) |
I may
preach rationalism (preachers seldom practice!). I may condemn others for
their shortsightedness, laugh at their ignorance, and ridicule their dogmatic
ideas; yet I very well know that I have not freed myself from such limitations.
Maybe, I am equally dogmatic if not worse, maybe, I am not as progressive and
scientific as I want to be. Maybe whatever sounds logical to me, may sound
totally absurd and illogical to others. Maybe, I cling to my own prejudices and
jump to conclusions based on my limited understanding.
However, I
do not claim that whatever I say is the truth, and nothing but the truth. This
is because I do not know the truth and unless I know the truth, I cannot say
with authority that whatever I say is true. It is only an amateur inquiry into
the unknown, a blind man’s description of an elephant.
As mentioned earlier, I have utilized language only as an instrument of communication. My writing in English is thus not because of any special affinity to that language, neither do I rate it superior to other languages. I am in no way an English chauvinist. The simple reason for translating and transliterating my ideas and other men’s words in English is because I feel more at home with English than with any other language. This is because, throughout my academic education, I was more exposed to the English medium of instruction than any other language. Moreover, I think compared to other languages English is relatively easier to learn and pickup probably because of its smaller number of alphabets and less complicated grammar. Hey friend! I know that what you are laughing at now. I admit that despite my good exposure to English, my proficiency is very poor. If this is the case with English, which I was more exposed to academically, just imagine what proficiency I would have got in other languages. This is one more reason for preferring English. Well, talking about my mother tongue Tamil, I love and admire it largely, but to be honest, I am very weak in writing in Tamil. This is because I learnt it as a second language and in today’s job driven curriculum, language as a subject is given the least priority and focus and so I did not pay much attention to it at that time.
To conclude, my warning, I repeat that my work may contain many errors, please bear with them; of course, do correct me wherever you feel I am wrong and need to improve. I always wanted to find the truth in my own way and not to be carried away by other man’s thinking. I always wanted to have an independent line of thought but in reality, I cannot claim to have independence in thought, nor do I want to make such a blatant claim. At the same time, I never wanted to turn a deaf ear to other men’s ideas, because then I would become a fanatic. In short, I want to make an unbiased analysis on all thoughts irrespective of its source. To quote the திருக்குறள் (tirukkuṛaḻ):
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எப்பொருள்
யார் யார் வாய்க்கேட்பினும் |
epporuḻ yār
yār vāikkēṭpinum |
To discern the
truth from whatever source it emanates is the true quality of wisdom. |
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Tamil Reference:
திருக்குறள் (tirukkuṛaḻ) |
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I very
well know that I have not yet achieved in this attempt to have an unbiased
opinion; Aye! In the first place, how can an opinion be unbiased? Isn’t it a
misnomer? I am still clinging to my biased way of thinking. However, let me at
least make a sincere trial. For trial costs nothing perhaps only your patience!
Before I
proceed further, I want to make one thing clear to you, I have and shall
hereafter quote the works and expressions of many great thinkers, philosophers,
scientists, spiritualists etc., and try to interpret them to my advantage. This
I am doing only to effectively convey my ideas to you. As mentioned earlier I
am using language only as a means of communication. To effectively deliver
(communicate) my goods (ideas), I needed a good transport system (language) but
once I realized that I could not transport my goods on my own due to the
absence of a good self-transport system; I have to depend on some external
means of transport. I started borrowing their vehicle to deliver my goods. Aye!
I can hear you murmur that borrowing without permission amounts to stealing and
that I am just copying other men’s expression. Maybe you are right from your
angle, but I do not agree completely with you. As the saying goes, “You may be right, but I am not wrong”.
Now, let
me just try to justify my view. When indigenous machinery is below acceptable
standards and cannot not be used to manufacture goods efficiently, one goes for
imported machinery. Similarly, in order to export (communicate) my ideas to
others I had to import (borrow) technology (expressions). Just as a production
manager is confronted with a problem requiring a “Make or Buy” decisions, I
face a problem of “create or borrow” and I chose the latter as the former is
out of question rather a Utopian task. When the above logic is acceptable in
business, industry or commerce, then why not in my case? Moreover, I do not
accept it as stealing because I do give credit to whomever I borrowed by giving
the name of the person whose expression I had borrowed.
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Language is always an
obstacle to the full expression of thought... Language of the soul never
lends itself to expression. |
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English Reference: In Search of the Supreme |
You may
call me as the devil quoting the scriptures; I do not deny this charge against
me; for until I realize my divinity, I am a devil and nothing short of it. I
want to bring to your notice, lest I forget that the context in which I quote
the expressions may not necessarily conform to the original context in which
they were originally used. I am only trying to draw my own interpretations (or
misinterpretations?) on the works of these great thinkers based on my level of
understanding and reasoning. May be my writing causes a rioting in you! However
please take it in the right spirit and excuse me for my lapses. To conclude
this long conclusion of my Warning, I quote Francis Bacon as an appeal to you
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Read not to contradict or
confute, Nor to believe and take for
granted, But to weigh and consider. |
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English Reference: Francis Bacon’s The Essays |
स्व-परिचय (sva-parichaya – self-introduction)
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Category |
Details |
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Name |
Shankar
Santhamoorthy |
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Gender |
Male |
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Species |
Human |
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Nationality |
Indian |
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Blood
Group |
O +ve |
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Religion |
Hindusim |
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Contacts |
Mobile Phone: 91-9884336440 |
ममाधिदैविक आरंभाः (mamādhidaivika āraṃbhāḥ - My Spiritual Beginnings)
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இறைவன் இருக்கின்றானா? இறைவன் இருக்கின்றானா? மனிதன் கேட்கிறான் - அவன் இருந்தால்
உலகத்திலே எங்கே வாழ்கிறான்? எங்கே வாழ்கிறான்? நான் ஆத்திகனானேன்
அவன் அகப்படவில்லை நான் நாத்திகனானேன்
அவன் பயப்படவில்லை |
iṟaivaṉ
irukkiṉṟāṉā? iṟaivaṉ
irukkiṉṟāṉā? maṉitaṉ kēṭkiṟāṉ - avaṉ iruntāl ulakattilē eṅkē vāḻkiṟāṉ? eṅkē vāḻkiṟāṉ? nāṉ āttikaṉāṉēṉ avaṉ akappaṭavillai nāṉ nāttikaṉāṉēṉ avaṉ payappaṭavillai |
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Tamil Reference:
திரை இசை பாடல்: இறைவன் இருக்கின்றானா?
(tirai isai pāḍal: iṟaivaṉ irukkiṉṟāṉā?) |
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आरंबक ईश्वरवादिन् (āraṃbaka īśvaravādin – the early theist)
In the morning hours of my evolutionary quest,
I was a theist believing in a personal God. Yes, as far as I remember, up to my
fourth or fifth grades (class) I was a theist. This belief was more by custom,
than natural. In my opinion, I would categorize one’s faith under one of the 4Cs viz.
- Convention: People who follow a faith more by
family tradition or custom belong to this category. For the majority of people
this is the case, we follow one religion or faith of ईश्वर
(īśvara - God), because we were born
in a family, which believes in that theory. We traditionally follow and start
believing in what our fathers, ancestors etc believe in. Like a Hindu son becomes and Hindu by default
– a Christian son becomes a Christian by default.
- Compulsion: People who follow a
particular sect of faith, because of social or political compulsions belong to
this category. History has ample witnesses of many such instances where the most
powerful rulers or dictators force religious conversions and beliefs at
gunpoint. Like during the Mogul rule in India, there were many instances of
forced religious conversions. It was a question of survival to follow or not to
follow a belief system.
- Convenience: People who chose a
particular faith system, with some stakes (vested interests) in “other”
benefits they get by opting this religion belong to this category. For
instance, many people are converted to different religions because they get
some financial/ social upliftment and not necessarily, because they lost faith
in the earlier system or ईश्वर (īśvara - God). Many Christian
missionaries preach such conversions promising some monetary / social benefits.
- Conviction: People who have very
strong personal conviction in their chosen belief system from the deepest of
their heart and soul belong to this category.
I used
to fall in the first category- my belief was more by my family custom. I
believed in a particular faith to which my family belonged. Like any other
Hindu, I believed in a Hindu Gods like முருகன் (murugan), विष्णु (viṣṇu), शिव
(śiva), शक्ति
(śakti) and all other such deities. I believed I was a
Hindu and that my Gods included all these deities. I claimed myself to be a
Hindu without even knowing what exactly हिन्दुधर्म (hindudharma - Hinduism)
meant. Thus, my birth determined my religion. My society thrusted upon me a ईश्वर (īśvara - God) and said that was my ईश्वर (īśvara - God). I did not know the essence
of religion, yet I followed the religion blindly. How foolish of me! I
worshipped and prayed these Hindu idols – the so-called Gods blindly. I just
mugged and vomited श्लोक (śloka - verse) and
मन्त्र (mantra
- hymn) even without understanding their meanings. I never had the
least idea of what was ईश्वर (īśvara - God) - विष्णु (viṣṇu) or शिव (śiva), yet I worshipped them
because everybody else in my family relation worshipped.
निरीश्वरवादचिन्तन (nirīśvaravādacintana – atheistic thinking)
Then
came a transition, a change for the better – a healthy transformation. I
started moving from theism to अनीश्वरवद (anīśvaravada -
atheism). As my reasoning capacity developed, I started questioning
things more boldly. Theism did not appeal to me reasoning. Of course, such an
attitude change is not very uncommon. The kind of materialistic and
rationalistic school education is the primary cause for such mind sets. I was
not alone. Even eminent thinkers like Albert Einstein were not spared from it.
To quote him,
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I came—though the child of entirely irreligious (Jewish) parents—to a deep religiousness, which, however, reached an abrupt end at the age of twelve. Through the reading of popular scientific books, I soon reached the conviction that much in the stories of the Bible could not be true. The consequence was a positively fanatic orgy of freethinking coupled with the impression that youth is intentionally being deceived by the state through lies; it was a crushing impression. Mistrust of every kind of authority grew out of this experience, a skeptical attitude toward the convictions that were alive in any specific social environment—an attitude that has never again left me, even though, later on, it has been tempered by a better insight into the causal connections. It is quite clear to me that
the religious paradise of youth, which was thus lost, was a first attempt to
free myself from the chains of the 'merely personal,' from an existence
dominated by wishes, hopes, and primitive feelings. Out yonder there was this
huge world, which exists independently of us human beings and which stands
before us like a great, eternal riddle, at least partially accessible to our
inspection and thinking. The contemplation of this world beckoned as a
liberation, and I soon noticed that many a man whom I had learned to esteem
and to admire had found inner freedom and security in its pursuit. The mental
grasp of this extra-personal world within the frame of our capabilities
presented itself to my mind, half consciously, half unconsciously, as a
supreme goal. Similarly motivated men of the present and of the past, as well
as the insights they had achieved, were the friends who could not be lost.
The road to this paradise was not as comfortable and alluring as the road to
the religious paradise; but it has shown itself reliable, and I have never
regretted having chosen it |
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English Reference: Notes for an Autobiography |
I doubted the very
existence of a God – a personal God ruling from somewhere behind the skies –
dictating terms to me. I started condemning idol worship and religion calling
them mere superstition and stupid. I very well remember that during my 6th,
7th, 8th grades, I used to be arguing with my friends and
teachers at National English School, about the existence of ईश्वर (īśvara - God). Gradually, I started
losing faith in ईश्वर (īśvara - God), religion and other
such superstitions. I was under the opinion that the whole concept of ईश्वर (īśvara - God) was a myth condemned
the spiritualists and scriptures to be trash. Here again I was short sighted in
my approach. Even though I realized that the personal ईश्वर
(īśvara - God) was a myth, I failed to
realize the necessity and inevitability of that myth. I failed to realize the
relevance of ईश्वर (īśvara - God) and
religion for the human progress. Moreover, even without making an attempt to
know what was meant in those scriptures – the गीता (gītā),
the वेद (veda), पुराण (purāna), The
Holy Bible, & The Holy Qurān etc. I dogmatically ridiculed them to be mere
superstitions. I wanted to be very scientific and rational in my quest, but at
the pretext of being scientific and progressive, I was short sighted.
However,
the positive aspect of my atheistic phase was that my quest for truth increased
and my ability to doubt things boldly just in the line with what Rene Descartes
says:
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THAT in order to seek truth,
it is necessary once in the course of our life, to doubt, as far as possible,
of all things. As we were at one time children, and as we formed various
judgments regarding the objects presented to our senses, when as yet we had
not the entire use of our reason, numerous prejudices stand in the way of our
arriving at the knowledge of truth; and of these it seems impossible for us
to rid ourselves, unless we undertake, once in our lifetime, to doubt of all
those things in which we may discover even the smallest suspicion of
uncertainty. |
|
English Reference: The Principles of Philosophy |
I started questioning the dogmatic approach of every religion. I was able to free myself from the shackles of many superstitions – such as my ईश्वर (īśvara - God) was superior to yours etc. I started giving scientific interpretations to the ultimate truth – by calling it energy. I wanted to bring every subject under the sun to pass the litmus test of rational knowledge to be qualified to be the truth. To quote Albert Einstein, considered one of the greatest of scientists ever born,
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Original |
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The further the spiritual
evolution of mankind advances, the more certain it seems to me that the path
to genuine religiosity does not lie through the fear of life, and the fear of
death, and blind faith, but through striving after rational knowledge. |
|
English Reference: The World As I See It |
Yes,
rationalism is definitely an indispensable prerequisite for true knowledge. But
it does not mean it is an end in itself and has its own limitations and may not
be the right tool for all scenarios, and more particularly in mystical.
religious or spiritual domains – as very beautifully articulated by Sir William
James in his masterpiece – Varieties of
Religious Experiences, wherein he very categorically explains thus:
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The opinion opposed to mysticism in philosophy is
sometimes spoken of as rationalism. Rationalism insists that all our beliefs
ought ultimately to find for themselves articulate grounds. Such grounds, for
rationalism, must consist of four things: (1) definitely statable abstract
principles; (2) definite facts of sensation; (3) definite hypotheses based on
such facts and (4) definite inferences logically drawn. Vague impressions of
something indefinable have no place in the rationalistic system, which on its
positive side is surely a splendid intellectual tendency, for not onlyare all
our philosophies fruits of it, but physical science (amongst other good
things) is its result. Nevertheless, if we look on man’s whole mental life as
it exists, on the life of men that lies in them apart from their learning and
science, and that they inwardly and privately follow, we have to confess that
the part of it of which rationalism can give an account is relatively
superficial. It is the part that has the prestige undoubtedly, for it has the
loquacity, it can challenge you for proofs, and chop logic, and put you down
with words. But it will fail to convince or convert you all the same, if your
dumb intuitions are opposed to its conclusions. If you have intuitions at
all, they come from a deeper level of your nature than the loquacious level
which rationalism inhabits. Your whole subconscious life, your impulses, your
faiths, your needs, your divinations, have prepared the premises, of which
your consciousness now feels the weight of the result; and something in you
absolutely knows that that result must be truer than any logic-chopping
rationalistic talk, however clever, that may contradict it. This inferiority
of the rationalistic level in founding belief is just as manifest when
rationalism argues for religion as when it argues against it. That vast
literature of proofs of God’s existence drawn from the order of nature, which
a century ago seemed so overwhelmingly convincing, to-day does little more
than gather dust in libraries, for the simple reason that our generation has
ceased to believe in the kind of God it argued for. Whatever sort of a being
God may be, we know to-day that he is nevermore that mere external inventor
of “contrivances” intendedto make manifest his “glory” in which our
greatgrandfathers took such satisfaction, though just howwe know this we
cannot possibly make clear by words either to others or to ourselves. I defy
any of you here fully to account for your persuasion that if a God exists he
must be a more cosmic and tragic personage than that Being. The truth is that
in the metaphysical and religious sphere, articulate reasons are cogent for
us only when our inarticulate feelings of reality have already been impressed
in favor of the same conclusion. Then, indeed, our intuitions and our reason
work together, and great world-ruling systems, like that of the Buddhist or
of the Catholic philosophy, may grow up. Our impulsive belief is here always
what sets up the original body of truth, and our articulately verbalized
philosophy is but its showy translation into formulas. The unreasoned and
immediate assurance is the deep thing in us, the reasoned argument is but a
surface exhibition. Instinct leads, intelligence does but follow. If a person
feels the presence of a living God after the fashion shown by my quotations,
your critical arguments, be they never so superior, will vainly set themselves
to change his faith. |
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English Reference: Varieties of Religious Experiences |
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Original |
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The following chapters will show that the basic
elements of the Eastern world view are also those of the world view emerging
from modern physics. They are intended to suggest that Eastern thought and,
more generally, mystical thought provide a consistent and relevant
philosophical background to the theories of contemporary science; a
conception of the world in which scientific discoveries can be in perfect
harmony with spiritual aims and religious beliefs. |
|
English Reference: The Tao of Physics |
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Original |
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The great scientific contribution in theoretical
physics that has come from Japan since the last war may be an indication of
certain relationships between philosophical ideas in the tradition of the Far
East and the philosophical substance of Quantum Theory. |
|
English Reference: Physics and Philosophy |
You
may wonder as to why I suddenly deviated from the subject of discussion and
started discussing the relationship between science and spirituality. But this
I do so only to show that both science and religion although may apparently
contradict yet ultimately, they derive the same truth. In fact, recent
advancements and discoveries in science have already started bridging the gaps
between the two. There is already a widespread realization even with the common
man that both these approaches are supplementary to each.
However, I had a
prejudice and was skeptical against spiritualism and philosophy. This was
because of my ignorance. I never knew what spiritualism meant. I was under the
illusion that science and religion were poles apart and that there were no
commonalities between the two.
I wanted to find the
secrets of the Universe, I wanted to solve the mysteries of all the scientific
quests – How was the universe formed? What is the mystery behind the Bermuda
Triangle, The mystery of black holes? What is the difference between life and
non-life? How did life evolve from non-life? Is there a possibility of life
outside earth? I wanted to conquer the universe through science.
I did
not believe in a pre-determined life or fate. I believed that life was
determined by oneself and not be any external force. I realized the fact that
the masses were wasting their energy and resources on mere idols. Thus, I shared
the view of கவியரசு கண்ணதாசன் (kaviyarasu kaṇṇadāsaṉ), …
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Transliteration |
Translation |
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பூமியைப்
படைத்தது சாமியா? இல்லை சாமியைப்
படைத்தது பூமியா? தினம் பாலுக்கும்
கூழுக்கும் ஏழைகள் அலைகையில் ஆயிரம் கோயில்கள்
தேவையா? பூமாலையும்
பூஜையும் தேவையா? பிறப்பும்
இறப்பும் அவன் பொறுப்பு சிரிப்பும்
அழுகையும் யார் பொறுப்பு இரவு இங்கே
வெளிச்சம் அங்கே என்ன வேலை
இறைவனுக்கு? இவன் வேர்வையின்
துளிகள் அவன் சூடிடும் மணிகள் இந்த ஏழையின்
உழைப்பு அந்த மாளிகை மதிப்பு பருந்து
அங்கே கிளிகள் இங்கே இரண்டின்
நடுவே இறைவன் எங்கே? அது ஆலயமணியா
என் ஆசையின் ஒலியா? அவன் பூஜையின்
குரலா என் கேள்விக்கு பதிலா? வயிறு இங்கே
உணவு அங்கே இரண்டின்
நடுவே இறைவன் எங்கே? ஒரு பாதையில்
போனால் மறு பாதையில் வரலாம் இது சாலைக்கு
நியாயம் எது ஏழைக்கு நியாயம்? பாதை அங்கே
பயணம் இங்கே இரண்டின்
நடுவே இறைவன் எங்கே?. |
būmiyaip
paṭaittatu sāmiyā? illai sāmiyaip
paṭaittatu būmiyā? tiṉam pālukkum
kūḻukkum ēḻaikaḷ alaikaiyil āyiram kōyilkaḷ tēvaiyā? pūmālaiyum
pūjaiyum tēvaiyā? piṟappum
iṟappum avaṉ poṟuppu sirippum
aḻukaiyum yār poṟuppu iravu iṅkē veḷiccam aṅkē eṉṉa vēlai iṟaivaṉukku? ivaṉ vērvaiyiṉ tuḷikaḷ avaṉ cūṭiṭum maṇikaḷ inta ēḻaiyiṉ uḻaippu anta māḷikai matippu paruntu aṅkē kiḷikaḷ iṅkē iraṇṭiṉ naṭuvē iṟaivaṉ eṅkē? atu
ālayamaṇiyā eṉ ācaiyiṉ oliyā? avaṉ pūjaiyiṉ
kuralā eṉ kēḷvikku patilā? vayiṟu iṅkē uṇavu aṅkē iraṇṭiṉ naṭuvē iṟaivaṉ eṅkē? oru pātaiyil pōṉāl maṟu pātaiyil varalām itu cālaikku
niyāyam etu ēḻaikku niyāyam? pātai aṅkē payaṇam iṅkē iraṇṭiṉ naṭuvē iṟaivaṉ eṅgē? |
|
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Tamil Reference:
திரை இசை பாடல்: பூமியைப் படைத்தது
சாமியா (tirai isai pāḍal: būmiyaip paṭaittatu sāmiyā) |
||
I did not believe in
the so-called life after death – the कर्मवाद (karmavāda – karma doctrine) relating to
heaven and hell. I did not accept some kind of a supernatural power dictating term
to me. However, very soon I realized
that even अनीश्वरवद (anīśvaravada - atheism) could not quench my thirst and that अनीश्वरवद (anīśvaravada -
atheism)
was more or less equally dogmatic with its own limitations and prejudices.
During my senior secondary classes (10+2), my friend by name Vivek Srivatsan at
Padma Sheshadhiri Bala Bhavan (PSBB) helped me, rather
enlightened me, by removing my prejudice against philosophy and spiritualism.
He threw light on the pleasure of philosophy and made me realize the fact that
philosophy was nothing but the love for wisdom. And that it was the mother of
all sciences. I am ever thankful to him for giving a new direction to my quest.
ईश्वरविलक्षण्यवाद लक्षणाः (īśvaravilakṣaṇyavāda lakṣaṇāḥ - agnostic signs)
Sometimes I even used
to have an agnostic view that the ultimate truth is not only the unknown but
also the unknowable. This was because man is but a tiny frog in the well. In
other words, man’s scope is very much limited. This is because I felt that man
is but a tiny speck in this universe – a small drop in this infinite ocean. In
this ever-expanding universe, there are thousands of galaxies and in each such
galaxy, there are thousands of stars and around each star there may be many
planets revolving. Our earth is one such tiny planet revolving around the sun
along with eight other planets. The sun is one tiny star along with thousands
of such stars in one galaxy – the Milky Way.
The origin of our earth dates back to not more than a few million years
(4,600,000,000) approximately. And on this tiny earth, life originated
relatively only reasonably -Two thousand million years approximately. There
were many species like dinosaurs, which lived and became extinct much before
the dawn o man. In this evolution cycle, man has a very recent origin
approximately 1.7 million years. If for simplicity’s sake if we reduce the span
of evolution to a 24 hour clock, then man evolved only a few seconds ago. In
other words, his span on earth was just for a few seconds on a 24-hour clock of
evolution.
This means that man is
but an insignificant speck in this vast universe. He is an infinitesimal part
in this infinite whole. Then how can this man who is so insignificant and with
all these limitations know the ultimate truth?
Man’s scope of knowledge is limited. Man hasn’t yet solved the mysteries about himself regarding what is mind, what is death etc. he has not solved the day-to-day problems confronting him like poverty, disease etc. He has not solved the mysteries of the earth like the Bermuda’s Triangle for instance. Then how can this man who has not even visited another planet in his own सौरयूथ (saurayūtha - solar system) leave aside other galaxies find the mystery behind this whole universe.
 |
The Limitations of Knowledge
Moreover, I used to feel that man’s inquiry is based on his knowledge,
which in turn depends on his senses. However, his senses have a limited
potential. Man is an animal with 6 senses. So, the whole of his knowledge and
understanding is based on these six senses. Suppose he had an additional sense,
and then may be his outlook on life and ईश्वर (īśvara - God) would have changed. Again, even these six senses are not without
limitations. For example, a normal man’s hearing capacity is confined to 20 to
20000 Hz. So according to his senses, sounds less than 20Hz or more than
20000Hz are no sounds at all. Similarly, his other senses are also limited one
way or the other. For example, men eyesight. Man can only see a specific
wavelength range of light (between 400 and 760 nanometers) – in naked eyes he
can see only the white light. Man cannot see lights which fall beyond these
limits like microwaves and x-rays, gamma rays etc. In the words of Evelyn
Underhill
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Original |
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The sphere of our possible intellectual knowledge
is thus strictly conditioned by the limits of our own personality. On this
basis, not the ends of the earth, but the external termini of our own sensory
nerves, are the termini of our explorations: and to “know oneself” is really
to know one’s universe. We are locked up with our receiving instruments: we
cannot get up and walk away in the hope of seeing whither the lines lead.
Eckhart’s words are still final for us: “the soul can only approach created
things by the voluntary reception of images.” Did some mischievous Demiurge
choose to tickle our sensory apparatus in a new way, we should receive by
this act a new universe. |
|
English Reference: Mysticism: A Study in The Nature and Development of
Man's Spiritual Consciousness |
All this proves man’s
knowledge is highly subjective to the potential of his senses. In other words,
man’s knowledge directly varies with his senses. Thus, I was of the view that
man with such inherent limitations cannot know the unknown – the absolute truth.
Man’s knowledge is not the yardstick for measuring the absolute. To borrow from
கவிஞர் புலமைப்பித்தன் (kavijñar pulamaippittaṉ),
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Transliteration |
Translation |
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குருவி தோளில்
இமயம் இல்லை குடத்து
நீரில் கடலும் இல்லை வானின் எல்லை
ஜானில் இல்லை. |
kuruvi tōḷil imayam illai kuṭattu nīril
kaṭalum illai vāṉiṉ ellai
jāṉil illai. |
|
|
Tamil Reference:
திரை இசை பாடல்: குருவி தோளில்
(tirai isai pāḍal: kuruvi tōḷil) |
||
However, this basically is a
pessimistic view, which is very short sighted, and this was very soon disproved
by certain facts. For example, although apparently man’s scope has been
limited, yet he has been overcoming these limitations both in the scientific
and spiritual planes. In spite of his humble span on the earth, he has traced
back the origin of life. It was man who discovered the age of our earth.
The greatest
achievements of man would definitely be the development of language and the
ability to communicate process and store information. As articulated by the
eminent scientist Stephen Hawking in one of his public lectures titled “Life in the Universe”
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Original |
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… with the human race, evolution reached a
critical stage, comparable in importance with the development of DNA. This
was the development of language, and particularly written language. It meant
that information can be passed on, from generation to generation, other than
genetically, through DNA. There has been no detectable change in human DNA,
brought about by biological evolution, in the ten thousand years of recorded
history. But the amount of knowledge handed on from generation to generation
has grown enormously. The DNA in human beings contains about three billion
nucleic acids. However, much of the information coded in this sequence, is
redundant, or is inactive. So the total amount of useful information in our
genes is probably something like a hundred million bits. One bit of
information is the answer to a yes no question. By contrast, a paperback
novel might contain two million bits of information. So a human is equivalent
to 50 Mills and Boon romances. A major national library can contain about five
million books, or about ten trillion bits. So the amount of information
handed down in books, is a hundred thousand times as much as in DNA… Even
more important, is the fact that the information in books, can be changed,
and updated, much more rapidly. It has taken us several million years to
evolve from the apes. During that time, the useful information in our DNA has
probably changed by only a few million bits. So the rate of biological
evolution in humans, is about a bit a year. By contrast, there are about
50,000 new books published in the English language each year, containing the
order of a hundred billion bits of information. Of course, the great majority
of this information is garbage, and no use to any form of life. But, even so,
the rate at which useful information can be added is millions, if not
billions, higher than with DNA. |
|
English Reference: Mysticism: Life in the Universe |
It was man who
discovered the use of fire, how to produce, leverage and control fire for domestic
and industrial usages. It is man who discovered the wheels and gradually all
kinds of vehicles – from bicycles, to bullock carts, to motored vehicles. It
was man who discovered the power of lightening which eventually lead him to tap
the power of electricity from different sources – hydro, thermal, nuclear and
what not. Similarly, it was man who discovered the radio waves and benefits
from all kinds of telecommunication mechanisms that we find today – radio,
televisions, telephones, scans, internet. In spite of his limited scope he
invented intelligence in the form of computers.
Thus, as we have been
observing so far, man has been breaking open all the obstacles and made
astounding inventions and discoveries. It was he, who landed on the moon. It
was he, who discovered black holes that are millions of light-years away. Man
through his thoughts, is trying to comprehend the unknown. It was he, who
discovered the use of electricity, the laws of gravity. It was man who
discovered the tiny atoms and cells, which are invisible to the naked eye. It
was he, who discovered the Theories
of Relativity,
Quantum Physics,
Natural Selection
etc. In fact, it is man who has now broken the law of birth by creating test
tube babies. He has discovered technologies to change sex, to forecast weather
etc. It is he, who cllects information about the whole universe. It was he, who
discovered the “Big Bang Theory”, the “Steady State Theory” and the “Strings and M-Strings Theory” and the other theories on the evolution of
the universe. It was man who discovered the 9 planets in the सौरयूथ
(saurayūtha - solar system).
By default, man’s
ability to move is restricted to the speed at which his legs can walk or run.
Similarly, he can only manage to swim short distances. However, did man confine
himself to these limitations? Thanks to his intellectual genius, he was able to
infer that by reducing the impact of inertia, he can travel a longer distance
in shorter time…hence he started his series of inventions starting from simple
wheel carts to the modern automobiles. He also extended his genius further and
devised vehicles that help him travel long distances by water and also means to
fly across…Today man can travel from anywhere to anywhere across the globe,
within a matter a few hours. He has made tremendous achievements in the aerospace
industry where in he has invented supersonic aircrafts that can fly almost at
the speed of sound. Physical teleportation is not only an occult ब्रह्म सिद्धि (brahma siddhi - spiritual faculty) elegible only to a
fully accomplished yogic adept, but modern technology is already begining to
innovate the same as mainstream technology. Emerging technologies including Hyperloop, Point to Point aerial transport,
telepresence robots etc,
will very soon radically change the future of transportation. Computer driven
drones help to carry humans point to point aerial transports. Again driver-less
fully automatic self-driving cars and other types of Autonomous Vehicles that are powered by Internet of Things (IoT) and Artificial Inteligence (AI) and Generative AI are already hitting the roads. Further
cutting edge technologies like Quantum Teleportation, for example, is
already making inroads of teleporting sub-atomic particles. Recently Researchers at TU Delft’s Kavli Institute of Nanoscience have succeeded in
deterministically transferring the information contained in a quantum bit (qubit) – the quantum analogue of a classical bit – to
a different quantum bit 3 metres away, without the information having travelled
through the intervening space: teleportation. Before proceeding further, I
would like to clarify a subtle difference between transportation and
teleportation. Technically speaking, to
transport a physical object means physically move the object from one place to
another. The object literally traverses a path between the two points – source
& destination. On the other
hand, to teleport means to move an
object from one location to another without having the object exist in the
locations between the two positions. In other words, teleportation is the theoretical
transfer of matter or energy typically in the form of digital
information from one point to another without traversing the physical space between
them. This involves the dematerialization of the object transcoded as
information states of energy and transmitting the same (using telecommunication
technologies like radio waves etc.,) and eventually rematerializing the object
back at the target location. Like how “telephone talk” works or
scan and fax machines work. (viz. you
take a document, scan it to determine the information needed to reproduce it,
send that information over telecommunications lines, and print out a copy at
the far end). Today, as
noted above, such teleportation has been successfully tested for objects at
sub-atomic (quantum) scales. But very soon, it is expected such teleportaion
can be extended to macroscopic scales including human teleportation. Popular
science fictional depictions like in Star-Trek, Star Wars and other episodes.
Eminent physcist and writer Lawrence M Krauss in his famous book “The Physics of Star Trek” speculates on the scientifc possibilities of the same. In this interesting book, the author briefly
explains related technological research domains including Transporter Beams, Warp Drives, Dilithium Crystals, Matter-Antimatter Engines etc. Warp Drives
for example, are emerging technologies that aim at enabling
faster than speed of light transportation. It works by generating warp fields to form a subspace bubble that enveloped the object, distorting the local spacetime
continuum and moving the object at velocities that
could greatly exceed the speed of light. These velocities were referred to as warp factors and are widely
used in interstellar space explorations.
Again, in the foreword section of the book the eminent physcist Stephen
Hawkings in his foreword to the popular book “The Physics of the Star-Trek”, authored by the eminent scientist Lawrence M. Krauss
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Original |
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Today's science fiction is often tomorrow's
science fact. The physics that underlies Star Trek is surely worth
investigating. To confine our attention to terrestrial matters would be to
limit the Human spirit |
|
English Reference: The Physics of the Star-Trek |
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Original |
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Nanoscience: the study of phenomena and
manipulation of materials at atomic, molecular and macromolecular scales,
where properties differ significantly from those at a larger scale. Nanotechnology: the design,
characterization, production and application of structures, devices and
systems by controlling shape and size at the nanoscale. Nanoscale: having one or more
dimensions of the order of 100 nm or less. |
|
English Reference: “What is Nanotechnology” by SCENIHR |
The scale of operation
(viz. nanoscale) is the most important
concept that we need to understand here. This is because unlike the default
(macro) scale of the object in which in which classifical physics works,
operation at nanoscale gives better control
for manipulation of even the fundamental nature of the object. For example, the
same object say gold at nanoscale exhibts different
properties (including optical, electrical, chemical etc.,) compared to the bulk
(macro) scope. This is the essence of Nanoscience.
Historically,
this domain of Nanoscience can
be back traced to the eminent physcist Richard P. Feynman who in one of his
famous tech-talks titled “There is Plenty
of Room at the Bottom” held at the prestigious California Institute of Technology (Caltech) on
the eventful 29th of December, in the year 1959, hinted that laws of
physics can be manipulated at such nanoscales. Here
he explains, using a simple anaology viz. “Why cannot we
write the entire 24 volumes of the Encyclopaedia Britannica on the head of a
pin?”, the
theoretical concepts of immense potencies of operating at nano scales by saying
thus:
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Original |
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I would like to describe a field, in which little
has been done, but in which an enormous amount can be done in principle. This
field is not quite the same as the others in that it will not tell us much of
fundamental physics (in the sense of, "What are the strange
particles?") but it is more like solid-state physics in the sense that
it might tell us much of great interest about the strange phenomena that
occur in complex situations. Furthermore, a point that is most important is
that it would have an enormous number of technical applications. What I want
to talk about is the problem of manipulating and controlling things on a
small scale. |
|
English Reference: There is Plenty of Room at the Bottom |
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Original |
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Let's see what would be involved. The head of a
pin is a sixteenth of an inch across. If you magnify it by 25 000 diameters,
the area of the head of the pin is then equal to the area of all the pages of
the Encyclopaedia Britannica. Therefore, all it is necessary to do is to
reduce in size all the writing in the Encyclopaedia by 25 000 times. Is that
possible? The resolving power of the eye is about 1/120 of an inch—that is
roughly the diameter of one of the little dots on the fine half-tone
reproductions in the Encyclopaedia. This, when you demagnify it by 25 000
times, is still 80 angstroms in diameter—32 atoms across, in an ordinary
metal. In other words, one of those dots still would contain in its area 1000
atoms. So, each dot can easily be adjusted in size as required by the
photoengraving, and there is no question that there is enough room on the
head of a pin to put all of the Encyclopaedia Britannica… Suppose that,
instead of trying to reproduce the pictures and all the information directly
in its present form, we write only the information content in a code of dots
and dashes, or something like that, to represent the various letters. Each
letter represents six or seven "bits" of information; that is, you
need only about six or seven dots or dashes for each letter. Now, instead of
writing everything, as I did before, on the surface of the head of a pin, I
am going to use the interior of the material as well. Let us represent a dot
by a small spot of one metal, the next dash by an adjacent spot of another
metal, and so on. Suppose, to be conservative, that a bit of information is
going to require a little cube of atoms 5 x 5 x 5—that is 125 atoms. Perhaps
we need a hundred and some odd atoms to make sure that the information is not
lost through diffusion, or through some other process. I have estimated how
many letters there are in the Encyclopaedia, and I have assumed that each of
my 24 million books is as big as an Encyclopaedia volume, and have
calculated, then, how many bits of information there are (1015). For each bit
I allow 100 atoms. And it turns out that all of the information that man has
carefully accumulated in all the books in the world can be written in this
form in a cube of material one two-hundredth of an inch wide—which is the
barest piece of dust that can be made out by the human eye. So there is
plenty of room at the bottom! |
|
English Reference: There is Plenty of Room at the Bottom |
The
eminent scientist Dr. Kim Eric Drexler, who is considered as one of the
pioneering fathers of Molecular Nanotechnology
explains in detail about this science in his famous book “Engines
of Creation 2.0 – The Coming Era of Nanotechnology”.
|
Original |
|
Progress in nanotechnologies has created many
powerful capabilities, and I think that the time is ripe to combine them to
move molecular engineering to a new level. DNA engineering builds precise,
million-atom frameworks; engineered proteins can bind to precise locations on
these frameworks; and proteins can bind other components—strong and stiff,
electrically or chemically active—and biology shows that proteins themselves
can serve as construction machinery. Taken together, these developments have
opened the door to a new domain of engineering, and through it to a path that
leads, step by useful step, to advanced molecular manufacturing. |
|
English Reference: Engines of Creation 2.0 – The Coming Era of
Nanotechnology |
The
unparalleled influence of this book on releated research domains has been very
beautifully summarized by Ray Kurzveil, the eminent American computer scientist
and author of the popular book “The Singularity
is Near” thus:
|
Original |
|
Subsequently, over the years, this brilliant
insight which appeared as a pure theoretical science began to evolve into
applied engineering technology, technically called as the nano-technology
which focuses on imaging, measuring, modeling and manipulating matter at nano
scales and and also manufacture nano-scale machinery called nanotech robots
(nanobots, in short) powerd by Artificial Inteligence (AI) & Robotics
technically, nano-technologies are defined as “Nanotechnologies are the
design, chaercterization, production and application of structures, devices
and systems by controlling the size and shape at the nanometer scales.” The eminent scientist Dr. Kim Eric Drexler,
who is considered as one of the pioneering fathers of molecular
nanotechnology explains in detail about this science in his famous book
“Engines of Creation”. The unparalleled influence of this book on releated
research domains has been very beautifully summarized by Ray Kurzveil
thus:Some seminal works stand out like beacons in the history of science.
Newton’s Philosophiae Naturalis Principia Mathematica and Watson and Crick’s
A Structure for Deoxyribose Nucleic Acid come quickly to mind. In recent
decades we can add Eric Drexler’s Engines of Creation, which established the
revolutionary new field of nanotechnology. In the twenty years since this
seminal work was published, its premises and analyses have been confirmed and
we are starting to apply precise molecular assembly to a wide variety of
early applications from blood cell sized devices that can target cancer cells
to a new generation of efficient solar panels. We can now see clearly the
roadmap over the next couple of decades to the full realization of Drexler’s
concept of the inexpensive assembly of macroobjects constructed at the
nanoscale controlled by massively parallel information processes, the
fulfillment of which will enable us to solve problems — energy, environmental
degradation, poverty, and disease to name a few —that have plagued humankind
for eons. |
|
English Reference: Ray Kurzveil author of “The Singularity is Near” |
The application
of nanotechnology is an inter-disciplinary research spanning
across multiple domains viz. physics, chemistry,
biology, microbiology, bio-chemistry, engineering.
Premium research institutes like the National Nanotechnology Initiative (NNI) based
out of United States of
America (USA) and many other similar institutes across the globe, are
investing enormous amounts of efforts studying the practical applications of
the same in different industry sectors. Specifically, biomedicine,
neuro-science and genetic engineering are some of the most important use cases
that is taking the world by storm. Bionanotechnology is
now one of the most important syntheses of nanotechnology and biotechnology. In fact, the genious in Feynman himself
had already predicted the same; according to whom
|
Original |
|
The biological example of writing information on
a small scale has inspired me to think of something that should be possible.
Biology is not simply writing information; it is doing something about it. A
biological system can be exceedingly small. Many of the cells are very tiny,
but they are very active; they manufacture various substances; they walk
around; they wiggle; and they do all kinds of marvelous things—all on a very
small scale. Also, they store information. Consider the possibility that we
too can make a thing very small, which does what we want—that we can
manufacture an object that maneuvers at that level! |
|
English Reference: There is Plenty of Room at the Bottom |
Thus,
we find that such exponential technological in creating brain-computer
engineering interfaces provides
perfect functional substitutes by replacing defective human organs. Howevever,
their benefits do not end there. brain-computer interfaces eventually help man
even transcends his innate bilogical limitations by leveraging on advanced man
made technologies and becomes a transhuman. This concept is technically called as Transhumanism. In
simple terms, transhumanism is a
holistic perspective that takes a multidisciplinary approach in understanding the
future of human potential by leveraging the dynamic interplay between human
biological potencies and man-made acceleration technologies and sciences
including biophysics, quantum physics, biotechnology,
nanotechnology, aritificial intelligence, computer science, information
technology etc. The term Transhumanism was
originally coined in 1995 by the eminent British philosopher and futurist Max
T. O’Connor, also known as, Max More, who formally defined it in his doctoral dissertation,
“The Diachronic Self: Identity, Continuity, and Transformation”, as
|
Original |
|
A class of philosophies of life that seek the
continuation and acceleration of the evolution of intelligent life beyond its
currently human form and human limitations by means of science and
technology, guided by life-promoting principles and values |
|
English Reference: The Diachronic Self: Identity, Continuity, and
Transformation |
For instance, emerging technologies like Whole Brain Emulation (WBE), more popularly known
as, Mind Uploading Technologies help in digitally
uploading the functional mind of humans into man made computers. (We shall
discuss more about this later).
The uploaded mind of a such a transhuman is supposed to have transcended its natural dependency on the biological substrate i.e. the biophysical body, as it extends to the external computer devices. Such a mind is technically called as a Substrate Independent Mind (SIM). In other words, technology is an integral extention of the human mind. Such an extended mind is now capable of leveraging the benefits of accelerated technologies to enhance its consciousness and inteligence. Please remember that it was man who discovered that sound existed beyond his hearing capacity. It was he who discovered light rays beyond white light and made use of the same for his own progress like x-rays, radio waves etc. Even though man carried a personal limitation of not able to hear sounds beyond 20hz to 20,000hz, he was able to overcome these limitations by inventing various technical devises, gadgets and techniques using which he can not only listen but also store and process sounds much beyond wavelengths including ultrasonic sounds, microwaves, radio waves etc. Similarly, he is able to devise tools see, record and benefit from light waves beyond visible light (between 400 and 760 nanometers) – including x-rays, alpha, beta and gamma rays etc. He is able to visualize objects as small as the atoms – neutrons, protons, electrons etc, to as large as the supernova, stars etc. Even though man can make sounds that can travel very short distances and listen to sounds from very short distances, thanks to his various inventions in the field of telecommunications, he can now almost communicate from one corner of the world to the other corner. Sitting comfortably at his desk in Chennai, he can instantaneously watch live what is happening in the other end of the world say in New York. In other words, man begins to leverage technology as his extended personality. To quote the words, of the neuroscientist David Eagleman:
|
Original |
|
Our experience of reality is constrained by our
biology. This doesn’t have to be the case anymore as we develop new ways to
send novel inputs or computational capabilities into the brain. We could add
new senses. (Imagine being able to “plug in” to the stock market, to sense
how the market was doing.) We could develop wireless, brain-to-brain
communication, something called synthetic telepathy, and send messages to
each other by thinking them. Our brains are a platform and the opportunities
for new applications are almost endless. |
|
English Reference: Can We Create New Senses For Humans? |
|
Original |
|
The acceleration of paradigm shift (the rate at
which we change fundamental technical approaches) as well as the exponential
growth of the capacity of information technology are both beginning to reach
the "knee of the curve," which is the stage at which an exponential
trend becomes noticeable. Shortly after this stage, the trend quickly becomes
explosive. Before the middle of this century, the growth rates of our
technology— which will be indistinguishable from ourselves—will be so steep
as to appear essentially vertical. From a strictly mathematical perspective,
the growth rates will still be finite but so extreme that the changes they
bring about will appear to rupture the fabric of human history. |
|
English Reference: The Singularity is Near |
 |
| Exponential growth of computing |
And, in the same book, the author further explains that
|
Original |
|
a serious assessment of the history of technology
reveals that technological change is exponential. Exponential growth is a
feature of any evolutionary process, of which technology is a primary
example. You can examine the data in different ways, on different timescales,
and for a wide variety of technologies, ranging from electronic to
biological, as well as for their implications, ranging from the amount of
human knowledge to the size of the economy. The acceleration of progress and
growth applies to each of them. Indeed, we often find not just simple
exponential growth, but "double" exponential growth, meaning that
the rate of exponential growth (that is, the exponent) is itself growing
exponentially. |
|
English Reference: The Singularity is Near |
In
fact, it is parallely predicted by many other futurists and subject matter
experts as well that with such accelerated technological growth leading to
exponential transhuman intelligence, the synergy between biological inteligence
and arificial general inteligence will soon merge into a non-dualistic
biotechnological singularity. In other words, man and machine will become a
non-differentialbe super intelligent being. The term singularity was
actually borrowed from astrophysics, where it originally denotes a
event-horizon around a black hole. This
astrophysics term was initially borrowed by futurist Verner Vinge in his famous
1993 book “The Technological Singularity” and
applied to the concept of transhuman biotechnological singularity. This term has since
been absorbed into mainstream futeristic technology literature. The title page
of Ray’s book “The Singularity is Near” very concisely summarizes the
philosophical gist of the concept behind transhuman biotechnological
singularity:
|
Original |
|
The union of human and machine, in which the
knowledge and skills embedded in our brains will be combined with the vastly
greater capacity, speed,and knowledge-sharing ability of our own
creations.The merging is the essence of the Singularity, an era in which our
intelligence will become increasingly nonbiological and trillions of times
more powerful than it is today—the dawning of a new civilization that will
enable us to transcend out biological limitations and amplify our creativity.
In this new world, there will be no clear distinction between human and
machine, real reality and virtual reality. We will be able to assume
different bodies and take on a range of personae at will. In practical terms,
human aging and illness will be reversed; pollution will be stopped; world
hunger and poverty will be solved. Nanotechnology will make it possible to
create virtually any physical product using inexpensive information processes
and will ultimately turn even death into a soluble problem |
|
English Reference: The Singularity is Near |
Another
leading expert Max Born, further elaborates that
|
Original |
|
singularity includes the notion of a ‘wall’ or
‘prediction horizon’--a time horizon beyond which we can no longer say
anything useful about the future. The pace of change is so rapid and deep
that our human minds cannot sensibly conceive of life post-Singularity. Many
regard this as a specific point in time in the future, sometimes estimated at
around 2035 when AI and nanotechnology are projected to be in full force. |
|
English Reference: Max
More and Ray Kurzweil
on the Singularity |
By cross leveraging the
combined power of ईश्वर (īśvara - God) given human
intelligence and man made Artificial General Intelligence (AGI) man attains Super Intelligence. By the way, AGI is yet another emerging field of modern
research. It is that branch of Artificial Intelligence that aims at building a
general-purpose AI system that has the
ability to solve “general problems in
a non-domain-restricted way, in the same sense that humans can”
According
to subject matter experts like Ray, such exponential growth of technology
towards the ideal state of perfect technological singularity will involve six
major epoch milestines in its roadmap Again, to quote him,
|
Original |
|
Evolution is a process of creating patterns of
increasing order… I believe that it's the evolution of patterns that
constitutes the ultimate story of our world. Evolution works through
indirection: each stage or epoch uses the information-processing methods of
the previous epoch to create the next. I conceptualize the history of
evolution—both biological and technological—as occurring in six epochs…the
Singularity will begin with Epoch Five and will spread from Earth to the rest
of the universe in Epoch Six |
|
English Reference: The Singularity is Near |
 |
| The Six epochs of Singularity Evolution |
- Type-1: Capability to harness all the resources of
its own planet – our mother Earth.
- Type-2: Capability to transcend beyond the
terrestrial limints and beginning to harness the local planetray system - - our
solar system
- Type-3: Capability to transcend beyond the local star system and extending to harness its own galaxy – our milky way.
The following diagram pictorially explains the concept better.
 |
| Kardashev Scale |
For example, Dr. Kaku
in his famous book “Parallel
Universe”
discusses the technical possibilities of how super intelligent cavillations' in
the future can potentially expand its empire beyond its planetary limits and
venture into other planets, galaxies and even other universes. For example, man
would not only explore options of colonizing planets like Mars, in our own
Solar system, but may gradually increase their footprints far beyond into the
inter-galactical outer space. According
to him, we are currently a Type:0
civilization
technically called as the subglobal
civilization
as we are yet to fully harness our mother earth. However, he predicts that
humans may attain Type I status in 100–200
years, Type 2 status in a few thousand years, and Type 3 status in 100,000 to a
million years. Dr. Kaku even extends the concept further and talks about a Type 4
civilization that can harness the
entire universe i.e., all the galaxies across that universe. Today scientists
are also talking about a Type 5 civilization that can even control
multiple universes (parallel universe) i.e., harness the entire megaverse. The following table summarizes these types
|
# |
Type |
Name |
Description |
|
1 |
Type 0: |
Sub Global
Civilization |
This
is our current state. In 2015, total world energy consumption was550.451 exajoules (550×1018 J=13147.3
million BBL),[7] equivalent
to an average power consumption of 17.35 TW (or 0.7239 on Sagan's Kardashev
scale) |
|
2 |
Type1: |
Planetary Civilization |
Technological
level of a civilization that can harness all the energy that falls on a
planet from its parent star (for Earth-Sun system, this value is close to
7x1017 watts), which is more than five orders of magnitude higher
than the amount presently attained on earth, with energy consumption at ≈4×1019 erg/sec
(4 × 1012 watts) |
|
3 |
Type 2: |
Stellar Civilization |
A
civilization capable of harnessing the energy radiated by its own star—for
example, the stage of successful construction of a Dyson sphere—with
energy consumption at ≈4×1033 erg/sec |
|
4 |
Type 3 |
Galactic Civilization |
A
civilization in possession of energy on the scale of its own galaxy, with
energy consumption at ≈4×1044 erg/sec Lemarchand stated
this as a civilization with access to the power comparable to the luminosity
of the entire Milky Way galaxy,
about 4×1044 erg/sec (4×1037 watts) |
|
5 |
Type 4 |
Universal Civilization |
A
civilzation in possesion of energy to harness the entire universe i.e., all
the galazies across that universe |
|
6 |
Type 5 |
Multiversal
civilization |
A
civilization in possesion of energy capable of harnessing the entire
megaverse. |
I can go on listing the remarkable
achievements of man in the scientific plane –mathematics, physics, biology,
astronomy, biochemistry, geology, psychiatry, archaeology, engineering –
mechanical, civil, computers, biotechnology, telecommunications, chemical,
medicine – neurology, cardiology etc, but as time, space and your patience
would not permit this I stop here by quoting from Savitr i- Sri Aurobindho’s
poetic masterpiece,
|
Original |
|
In inert Matter breathed a
slumbering Life, In a subconscient Life Mind
lay asleep; In waking Life it stretched
its giant limbs To shake from it the torpor
of its drowse; A senseless substance
quivered into sense, The world’s heart commenced
to beat, its eyes to see, In the crowded dumb
vibrations of a brain Thought fumbled in a ring to
find itself, Discovered speech and fed
the new-born Word That bridged with spans of
light the world’s ignorance. In waking Mind, the Thinker
built his house. A reasoning animal willed
and planned and sought; He stood erect among his
brute compeers, He built life new, measured
the universe, Opposed his fate and
wrestled with unseen Powers, Conquered and used the laws
that rule the world, And hoped to ride the
heavens and reach the stars, A master of his huge
environment |
|
English Reference: Sri Aurobindho’s Savithri (Book 10 Canto 3) |
|
Original |
Transliteration |
Translation |
|
பறவையை கண்டான்,
விமானம் படைத்தான் பாயும் மீண்களில்
படகினைக்கண்டான் எதிரொலி கேட்டான்
வானொலி படைத்தான் எதனைக் கண்டான் கடவுளைப் படைத்தான்?. |
paṟavaiyai
kaṇṭāṉ, vimāṉam paṭaittāṉ pāyum mīṇkaḷil
paṭakiṉaikkaṇṭāṉ etiroli kēṭṭāṉ vāṉoli paṭaittāṉ etaṉaik kaṇṭāṉ
kaṭavuḷaip paṭaittāṉ |
|
|
Tamil Reference: திரை இசை பாடல்: பறவையை கண்டான் (tirai isai pāḍal: paṟavaiyai kaṇṭāṉ) |
||
It was man who became the greatest of spiritual giants; it was he who
became श्री गौतम बुद्धा (śrī gautama
buddha), श्री वर्धमान् महावीर् (śrī vardhamān
mahāvīr), Jesus Christ, Prophet Muhammad, श्री आदिशंकराचार्य (śrī ādiśaṃkarācārya), श्री रामाणुजाचार्य (śrī rāmāṇujācārya), श्री मध्वाचार्य (śrī madhvācārya) & Confucius etc. It was man who wrote the Holy
Vedas, Holy Upanishads, Holy Gita,
Holy Bible, Holy Qurān, Holy Guru Grant etc. You may say such works may not be
authored by man and would be more like the ईश्वरतः
दिव्य प्रकाशनानि (īśvarataḥ divya prakāśanāni -
divine revelations from God). Yes, even in that
case, it was man who was been selected by ईश्वर
(īśvara - God) for such a revelation.
Again, it is man who discovered the unity of existence – the एकत्वं (ekatvaṁ - monism), as well as the multiplicity of existence – अनेकत्वं (anekatvaṁ- pluralism). It was man who has reached higher planes of consciousness. It was man who discovered the mysteries of death and helps postpone the same through his medical achievements. Again, it was திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅga vaḻḻalār), a human who attained deathlessness. Again, it was man who discovered the laws of time thereby predicting the future, he also transmigrates communicates through extra sensory perceptions like telepathy, hypnotism, mesmerism etc. For that matter, it is man who even understood the limitations of his own knowledge to preach agnosticism –
|
Original |
Transliteration |
Translation |
|
கற்றது கைம்மண்
அளவு கல்லாதது உலகளவு. |
kaṟṟatu
kaim'maṇ aḷavu kallātatu ulakaḷavu |
known is a drop,unknown is an ocean |
|
Tamil Reference:
ஔவையார் பாடல்: கற்றது கைம்மண்
(auvaiyār
pāṭal: kaṟṟatu
kaim'maṇ) |
||
Thus, it is man himself
who has realized his limitations and is constantly working on improving his
understanding the universe despite his limited tools and technologies. Even
though man’s current knowledge is just as small and tiny as a matchstick in
this infinitely vast ocean of darkness. Yet, this small speck of match light
can give a man enough light to keep watching and learning. As the popular Tamil
saying goes, வல்லவனுக்குப் புல்லும் ஆயுதம் (vallavaṉukkup pullum āyutam). I would like to quote
here from the famous lecture (1858) of Abraham Lincoln on ‘Discoveries and Inventions’:
|
Original |
|
All creation is a mine, and every man, a miner.
The whole earth, and all within it, upon it, and round about it, including
himself, in his physical, moral, and intellectual nature, and his susceptibilities,
are the infinitely various "leads" from which, man, from the first,
was to dig out his destiny. In the beginning, the mine was unopened, and the
miner stood naked, and knowledge less, upon it. Fishes, birds, beasts, and
creeping things, are not miners, but feeders and lodgers, merely. Beavers
build houses; but they build them in nowise differently, or better now, than
they did, five thousand years ago. Ants, and honey-bees, provide food for
winter; but just in the same way they did, when Solomon referred the sluggard
to them as patterns of prudence. Man is not the only animal who labors; but
he is the only one who improves his workmanship. This improvement, he effects
by Discoveries and Inventions. |
|
English Reference: Discoveries and Inventions |
All this evidence prove
that man has the potential to know the unknown. May be this is why swami
Vivekananda says in his famous Preface
to Raja Yoga
|
Original |
|
Each soul is potentially divine. The goal is to
manifest this divinity by controlling nature, external and internal. Do this
either by work, or worship, or psychic control, or philosophy - by one, or
more, or all of these - and be free. This is the whole of religion.
Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but
secondary details. |
|
English Reference: The Complete Works of Swami Vivekananda, Vol 1,
Preface to Raja-Yoga |
Thus, we find that man
has been gradually trying to overcome his limitations. He definitely can know
the unknown. He can definitely seek, find and conquer the unknown. This view of
mine is reiterated by the following Tamil film song,
|
Original |
Transliteration |
Translation |
|
ஆதி மனிதன்
கல்லை எடுத்து வேட்டையாடினான் அடுத்த மனிதன்
காட்டை அழித்து நாட்டை காட்டினான் மற்றும்
ஒருவன் மண்ணிலிருந்து பொன்னை தேடினான் நேற்று மனிதன்
வானில் தனது தேரை ஓட்டினான் ஆஹா இன்று மனிதன்
வெண்ணிலாவில் இடத்தை தேடினான் ம்ஹும் நேற்று மனிதன்
வானில் தனது தேரை ஓட்டினான் இன்று மனிதன்
வெண்ணிலாவில் இடத்தை தேடினான் வரும் நாளை
மனிதன் ஏழு உலகை ஆள போகிறான். |
āti maṉitaṉ
kallai eṭuttu vēṭṭaiyāṭiṉāṉ aṭutta maṉitaṉ
kāṭṭai aḻittu nāṭṭai kāṭṭiṉāṉ maṟṟum oruvaṉ
maṇṇiliruntu poṉṉai tēṭiṉāṉ nēṟṟu maṉitaṉ vāṉil taṉatu tērai ōṭṭiṉāṉ āhā iṉṟu maṉitaṉ
veṇṇilāvil iṭattai tēṭiṉāṉ mhum nēṟṟu maṉitaṉ vāṉil taṉatu tērai ōṭṭiṉāṉ iṉṟu maṉitaṉ
veṇṇilāvil iṭattai tēṭiṉāṉ varum nāḷai
maṉitaṉ ēḻu ulakai āḷa pōkiṟāṉ |
|
|
Tamil Reference:
திரை இசை பாடல்: ஆதி மனிதன் (tirai isai pāḍal: āti maṉitaṉ) |
||
So, none of the three
schools of thoughts viz ईश्वरवद (īśvaravada - theism), अनीश्वरवद (anīśvaravada -
atheism),
अज्ञेयवाद (ajñeyavāda - agnosticsm) satisfied my hunger. I wanted to go beyond
these limitations and my search for truth continued. Then one fine day, I
realized that following words of கவியரசு கண்ணதாசன் (kaviyarasu kaṇṇadāsaṉ) seemed to criticize me severely,
|
Original |
Transliteration |
Translation |
|
இருக்குமிடத்தை
விட்டு இல்லாத இடம் தேடி எங்கெங்கோ
அலைகின்றார் ஞாணதங்கமே அவர் ஏதுமரியாறிடி
ஞானதங்கமே. |
irukkumiṭattai
viṭṭu illāta iṭam tēṭi eṅkeṅkō alaikiṉṟār ñāṇataṅkamē avar ētumariyāṟiṭi ñāṉataṅkamē |
|
|
Tamil Reference:
திரை இசை பாடல்: இருக்குமிடத்தை
விட்டு (tirai isai pāḍal: irukkumiṭattai viṭṭu) |
||
I
gradually started realizing this fact that by knowing myself I can know the
ultimate self. By solving the mysteries within myself, I can solve the
mysteries of the universe. By conquering the world with, I can conquer the
world without. Thus, I started recognizing the need and significance of
meditation. I realized that meditation is the key to the mysteries of the
universe. But till date I do not fully know what meditation is actually is. I
have never experienced the bliss of it. But I just used to get some glimpses of
the same. Spiritualists say that the first step to meditation is the removal of
thoughts. They preach thought/mind is the main obstacle to reaching the eternal
bliss. J. Krishnamurthy says that meditation is the freedom from the known.
According to him,
|
Original |
|
To enquire into something that is not measurable
which is religion, which is immeasurable and that is the very essence of
religion, thought is not the instrument of investigation. We have exercised
thought as a means of uncovering something which thought can never touch. |
|
English Reference: In India 1974-75 Chapter 5 Bombay 1st Public Talk
25th January 1975 |
He
further adds that meditation cannot be learnt from without but must be realized
from within. But all these do not convince me, because of my
ignorance. I could not comprehend it absolutely. But all this helped me to
infer that there is nothing beyond my potential and I can realize the ultimate
truth by removing the कोशाः
अविद्यामायाः (kośāḥ avidyāmāyāḥ - sheaths of nescient mstery).
Plotinus shows us the way to this परब्रह्मन्
(parabrahman - absolute divinity) by
advising thus:
|
Original |
Transliteration |
Translation |
|
|
|
Withdraw into yourself and
if you do not find yourself beautiful yet, act as does the creator of a
statue that is to be made beautiful.; he cuts away here, he smoothes there,
he makes this line lighter, this other purer until a lovely face has grown up
his work. So do you also cut away all that is excessive (veil of ignorance)
straighten all that is crooked, bring light to all that is over cast, labor
to make all one glow of beauty and never cease chiseling your statue until
there shall shine out on you from it the God like splendor of virtue, until
you shall see the prefect goodness surely established in the stainless
shrine. -translation Stephen
MacKenna & B. S. Page |
|
Greek Reference: Ἐννεάδες (enneádes - enneads) (6.9) |
||
Of course, this is
easier said than done, but at least intellectually, I have comprehended this
truth as Lord Jesus Christ declares the “Kingdom of God is within me”. ईश्वर (īśvara - God) is the state of
supreme consciousness – an absolute awareness. In the words of கவியரசு கண்ணதாசன் (kaviyarasu
kaṇṇadāsaṉ),
|
Original |
Transliteration |
Translation |
|
பூஜியத்துக்குள்ளே
ஒரு ராஜ்ஜியத்தை ஆண்டு கொண்டு, புரியாமலேயிருப்பான்
ஒருவன், அவனைப் புரிந்து
கொண்டால் அவன் தான் இறைவன். |
pūjiyattukkuḷḷē oru rājjiyattai āṇṭu koṇṭu, puriyāmalēyiruppāṉ oruvaṉ, avaṉaip purintu koṇṭāl
avaṉ tāṉ iṟaivaṉ. |
|
|
Tamil Reference:
திரை இசை பாடல்: இருக்குமிடத்தை
விட்டு (tirai isai pāḍal: pūjiyattukkuḷḷē) |
||
Now having passed through all the three phases, my concept of ईश्वर (īśvara - God) as I think is quite holistic; that is, not bound or biased to any specific prejudices. However, mind you, so far only my intellect could comprehend this holism; I now want to keep an open mind and continue my quest…
प्रगमन यात्रिकस्य (pragamana yātrikasya - The Pilgrim’s Progress)
 |
| Tप्रयान ब्रह्माणाम् (prayāna brahmāṇām - The Journey to Divinity): trekking through the forests |
Original |
The woods are lovely, dark
and deep. But I have promises to keep, And miles to go before I
sleep, And miles to go before I
sleep.. |
English Reference: Robert Frost’s The Essays |
मम मायायात्रा, एतावत्पर्यन्तं (mama māyāyātrā, ētāvatparyantaṁ – my magic journey, so far)
Well, now I think it is time to take a logical break. I hope I have done a decent job in kindling the thought process between us and started sharing some of my knowledge, thoughts and pet ideas, based on my current state of spiritual progress (which as you know is in its infancy). I think I have conveyed whatever I wanted to share for now as I do not have anything more to say, for I have almost exhausted my thoughts. And to improve upon it further I need to do lot more homework, for progressing towards the spiritual roadmap. So please give me some time and I promise you that I shall come back with greater vigor and honesty, equipped with richer experience, knowledge and wisdom. But honestly, I am not sure how long it would take for this dream to come true as expressed by saint திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvaruṭpirakāsa irāmaliṅga vaḻḻalār)
|
Original |
Transliteration |
Translation |
|
இன்றுவருமோ
நாளைக் கேவருமோ அல்லதுமற் |
inṛu varumō nāḻaikkē varumō |
Will it come today, tomorrow or when I know not my Lord, That state of Absolute Bliss by transcending
the beyond the muli-layered viels of illusion |
|
Tamil Reference: திருவருட்பா: பரசிவ வணக்கம் (tiruvaruṭpā: parasiva
vaṇakkam) (6.1.2). |
||
|
Original |
Transliteration |
Translation |
|
இன்றுவருமோ
நாளைக் கேவருமோ அல்லதுமற் |
inṛu varumō nāḻaikkē varumō |
Will it come today, tomorrow or when I know not my Lord, That state of Absolute Bliss by transcending
the beyond the muli-layered viels of illusion |
|
Tamil Reference: திருவருட்பா: பரசிவ வணக்கம் (tiruvaruṭpā: parasiva
vaṇakkam) (6.1.2). |
||
Tamil Reference 16: திருவருட்பா: பரசிவ வணக்கம் (tiruvaruṭpā: parasiva vaṇakkam) (6.1.2)
Anyway,
let us hope for the best. And for now, when I am trying to conclude, this phase
of this venture, I am hitting major roadblocks. As you know I was having
starting troubles initially when I wanted to open up and express myself but
gradually, I was fairly at ease going forward. But now once again, I am facing
more severe challenges in coming to a logical conclusion. Now I am
literally struggling with where to end and how to end. I very well understand
that this may not be a logical or smooth way of concluding but a more abrupt
and raw finish. I am sorry about this. I am helpless here; I have no
choice.
As part of
the retrospection exercise, let me try to quickly summarize my journey so far.
I guess I have travelled considerable distance, from where I
started. Well, I began with a warning and then some brief
background on what is me, the purpose was to set the stage properly for you to
understand a little about me – strengths & weaknesses in terms of
the boundaries within which I operate viz. my physical, emotional,
intellectual, and spiritual limitations. That is know me a little before you
understand my ideas and research.
Next, I
started giving my critical views on religion in terms of its evolution and
fundamental concepts, varieties, scriptures, gurus, essence of some rituals,
festivals and practices etc., and finally the other side of religion – its
pitfalls and challenges. I then jumped into my understanding of the ईश्वरस्य निरपेक्षस्वभावः (īśvarasya nirapēkṣasvabhāvaḥ - absolute nature of God) – the निर्गुण ब्रह्मन् (nirguṇa brahman – absolute divinity) how
it is a absolute singularity beyond the limitations of time, space and
causality. Then moved on to the ईश्वरस्य सापेक्षस्वभावः (īśvarasya sāpēkṣasvabhāvaḥ
- relative nature of
God) and माया (māyā - illusion), an analysis of the
reality of the personal gods from physical, ethical, emotional, mystical and
metaphysical perspectives.
Next, I
moved on to a little deep dive into the nature of consciousness and its varies
realms briefly touching upon the sub conscious, conscious and super
conscious planes. And then moved on a discussion on the concept of कर्म (karma – action) and the relationship
between fate and free will.
Finally, I
started embarking on my interpretations on the nature of final emancipation –
Samadhi consciousness touching upon the process to attaining समाधि (samādhi -
atonement), the various modes of
liberating oneself and finally what happens between the individual soul and
Cosmic soul after liberation.
Before going further, I would like to just look back and see why at all I started with the initiative (of writing), in other words the motive behind this exercise. Well, the foremost reason rather benefit of this exercise is that it sets the stage for a deep dive into the realms of self introspection. It gave a wonderful opportunity to explore into the depths of my mind and touch upon the various unknown rather less explored corners of my consciousness. Although initially it started this way, I had some ideas, queries and opinions which I wanted to share and express. Writing served as a wonderful medium for the same. I felt I was thinking more and so wanted to start writing and tracking them. But in the course of time, the very habit of writing acted as a catalyst as I wanted to write more, which triggered me to think more. Secondly it developed into a gymnasium and court where I can freely exercise and tune my thoughts to bring it to a better shape. This self appraisal helped me to cleanse myself a lot. I am proud to say that I am transformed considerably – physically, emotionally as well as spiritually from what I was earlier, to what I am now. But I still know this is no way near the target. May be this is only inching away compared to the actual distance I need to travel, yet it is considerable. For example, the distance travelled between T.Nagar to Annanagar is infitesimally small, compared to the distance between sun and earth. It also helped me to get a taste of the delight of free will. It gave an opportunity to express and share whatever I wanted to share. There were no boundaries defined and controlled. I was the master of my writing, Capitan of my ship and director of my movie. The power of freewill is one of the greatest tools for progress. As I was an introvert by nature, I found it difficult to share my thoughts. Writing provided me a window – an outlet. It also let me satisfy my ego as a writer, a creator – some kind of a self esteem booster. Last but not the least, sharing of my ideas, thoughts and experiences, I presume would, hopefully serve as a learning curve for others. In the words of திருமூலர் (tirumūlar) –
|
Original |
Transliteration |
Translation |
|
யாம்
பெற்ற இன்பம் பெருக இவ்வையகம் |
yām peṛṛa
inbam peruga ivvaiyagam |
This world shall get the bliss I got! |
|
Tamil Reference: திருமந்திரம் (tirumantiram) |
||
भवतः मम च मध्ये (bhavataḥ mama ca madhyē - between you and me)
Before
I forget I would like to express my deepest gratitude to you for patiently
traveling with me all along as a reader. To be honest with you, the
chemistry between you and me has worked out so well and has benefited me a lot.
Well the relation between you and me started more as a virtual role – an
imagination – the role of a reader, for when I am writing this, you do not
exist as real physical being, you are the character (reader), who exists
virtually, in my imagination – in anticipation of a real reader in
the future, who will read and openly share his feedback with me just as a baker
bakes cake in anticipation that there will be someone to taste and eat it.
But
I strongly believed that something like this would happen, and you would become
a reality someday and you would actually be reading these lines. For all
we know you and I can be on different frames of references – by geography, by
time periods, by maturity – Intelligence Quotient
(I.Q.), Emotional Quotient
(E.Q.), Spiritual Quotient (S.Q.).
You could be anywhere on the scale – either a very dumb fellow, who does not
have much to learn, agree or even disagree from this venture. Or you
could be on the other end of the scale - a much-advanced soul (physically,
intellectually, emotionally, and spiritually) to whom all my writing may look
very juvenile and childlike or worse even childish. For all practical purposes
you may be an average guy just as me with your own set of pet ideas,
philosophies and opinions. There may be areas which you are in synch with me
(It can be either because wise men think alike or it could also be other way
round – as fools seldom differ), and areas where you differ and disagree with
me. Well, you could also be all of the above! Perhaps you could be the ईश्वर (īśvara - God) Himself
who is reading and evaluating me.
You
may be wondering how you could be all the above at the same time. Well you as
an individual reader, you are a single instance of the role and may fall under
any one of the above categories. For example readers A,B & C could
fall under first, second and third categories respectively, But at the same
time as a concept you represent the bigger picture – the broader community
of Readers. You represent the Role. In OOPs (Objected
Oriented Computer programming) terminology,
as a role you represent the Abstract class and as a specific reader you
represent the specific object instance. In the absolute, you as a reader
represent my ईश्वर (īśvara - God). Who shall read and judge me. I am waiting for
that Day of Judgment!
Again
you could be someone already known to me – my friend, family, relation or
anybody else known to me, in which case you should be able to relate and
map your perception of me with my ideas hence better relish, appreciate,
judge and find the gaps. On the other hand you could also be a total
stranger and possibly meeting me only through this medium. In which case also
the benefit I see is, you can read me more objectively without any prejudices
and pre-conceived notions (either favorably or otherwise).
Well, whoever you are, your role here is very
crucial and significant. Hence, I personally request you to openly share with
me your feedback and viewpoints. I am awaiting your honest and sincerely
constructive criticism and appreciations. I am open to suggestions and changes.
Of course, it would be a set of mixed emotions. There could be areas where the
ego in me will openly accept and rectify. There could be cases when the ego may
not willingly accept the follies and may be unnecessarily defensive. Then, there
could also be cases, where my mind would genuinely feel it is right in its
opinion and may like to clarify you better. For after all there could be areas
where you may be right, I may be wrong or cases where the reverse is true or
even cases where both opposing opinions are equally true and valid.
Whichever way we look at it, I strongly believe that, this would have been a
mutually beneficial journey for both of us. Both are in the process of learning
and unlearning things.
मम बृहत्तरस्य
संशोधनस्य द्रुतसारः "किं तत् ब्रह्म?"
(mama
br̥hattarasya saṁśōdhanasya drutasāraḥ "kiṁ tat brahma?"- A quick synopsis of my
larger research, "What is that Brahman?")
This
research is roughly around 4000+ pages (split across 8 volumes) is honestly
speaking, a humble yet sincere attempt on an unbiased holistic
inter-disciplinary research involving traditional schools of philosophies
(oriental and occidental) and modern science in unravelling the mysteries of
nature and discovering the परब्रह्म (parabrahma – supreme divinity) which
is the अनेकविमा शुद्धकेवलाद्वैत एकत्व (anekavimā śuddhakevalādvaita ekatva – infinite dimensional pure absolute
non-dualstic singularity) that underlies
the infinite varieties observed not only in the phenomenal world, but is also
the अन्तिम सत्य (antima satya –
ultimate truth) hidden behind all the तर्कविद्यसंबन्धिन् दृशिकानि (tarkavidyasaṃbandhin
dṛśikāni - philosophical perspectives).
Next,
let us look at the "किं तत् ब्रह्म" इति शीर्षकेण मम शोधस्य मुख्यविषयाः ("kiṁ tat
brahma" iti śīrṣakēṇa mama śōdhasya mukhyaviṣayāḥ - Highlights of my research entitled "What is
that Brahman?") distributed across itsदश ग्रन्थाः (daśa
granthāḥ - ten
treatises).
|
प्रथम ग्रन्थ (prathama grantha – first
treatise) 727 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
मह्यम् किं (mahyam kiṃ - what
is me)? |
|
चेतवानी! मम विषये
स्वीकारस्य खण्डाः (cētavānī! mama viṣayē svīkārasya khaṇḍāḥ - Warning! fragments of
confession about me)? |
|
ममाधिदैविक आरंभाः (mamādhidaivika
āraṃbhāḥ - My Spiritual Beginnings) |
|
प्रगमन यात्रिकस्य (pragamana yātrikasya - the pilgrim’s progress) |
|
एकः त्वरितः सारः (ēkaḥ
tvaritaḥ sāraḥ - a quick synopsis) |
|
विवेचनविशिलेषणमतस्य
(vivecanaviśileṣaṇamatasya – critical analysis of religion) |
|
चरित्र मतस्य (caritra matasya
- history of religion) |
|
ब्रह्मण्य श्रद्दानसंस्थाननि (brahmaṇya śraddānasaṃsthānani - Religious Belief Systems) |
|
पुरुषार्थ (puruṣārtha –
Soul’s purpose) |
|
वर्णाश्रमधर्म (varṇāśramadharma – class & phase principle) |
|
आश्रम धर्म (āśrama
dharma – phase principle) |
|
मादकमत (mādakamatasya
–madening religion) |
|
पुण्य शास्त्राणि (puṇya śāstrāṇi – holy scriptures) |
|
वेदशास्त्र (vedaśāstra
– vedic scripture) |
|
आगमशास्त्र (āgamaśāstra – agamic
scripture) |
|
अन्यसंस्कृतशास्त्राणि (anyasaṃskṛtaśāstrāṇi –
other Sanskrit scriptures) |
|
தமிழ் சாத்திரங்கள் (tamiḹ sāttiraṅgaḻ - tamil scriptures) |
|
शास्त्राणीतरसमयानाम् (śāstrāṇītarasamayānām – scriptures of other
religions) |
|
द्वितीय ग्रन्थ (dvitīya grantha – second
treatise) 351 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
दर्शन दर्शीक (darśana darśīka – philosophy perspective) |
|
हिन्दू दार्शनिक सिद्धांत – त्वरित विश्लेषण (hindū dārśanika siddhāṁta – tvarita viślēṣaṇa – Hindu
philosophical doctrines a quick analysis) |
प्रतीयमानभेदाः परं च (pratīyamānabhēdāḥ
paraṁ
ca – apparent differences and beyond)
ब्रह्मत्वम् अवगत्य (brahmatvam avagatya – Understanding
Divinity)
ईश्वरस्य
वास्तविकता (īśvarasya vāstavikatā – reality of
god)
இறைவன் (iṛaivan - The Immanent Divinity)
पूरणाननतम् ब्रह्म (pūraṇānanatam
brahma – Absolute Infinite Divinity)
ईश्वर तत्त्व (īśvara tattva – Divine Personality)
तृतीय ग्रन्थ (tṛtīya
grantha – third treatise)
521 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi - Total Pages)
ब्रह्म उपासन (brahma upāsana – Divine Contemplation)
यज्ञ साधन (sādhana yajña – sacrificial rite)
दिव्यदेश (divyadeśa
- Sacred Space)
चतुर्थ ग्रन्थ (caturtha
grantha – fourth treatise)
192 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi - Total Pages)
पवित्र देश काल (pavitra deśa kāla – Sacred SpaceTime)
धार्मिकोत्सवानां समीपतः अवलोकनम् (dhārmikōtsavānāṁ samīpataḥ avalōkanam – a closer look at religious festivals)
कालस्य गूढविज्ञानम् (kālasya
gūḍhavijñānam - occult science of time)
पञ्चम ग्रन्थ (pañcama grantha –fifth
treatise)
449 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages)
दिव्य प्रकटीकरणस्य वर्गीकरणम् (divya
prakaṭīkaraṇasya vargīkaraṇam - taxonomy of divine manifestation)
अस्तिकायविद्याप्रतिमानाः
(astikāyavidyāpratimānāḥ - ontology
models)
प्रतिमानाः आधुनिक प्रपञ्चविद्यस्य (pratimānāḥ ādhunika prapañcavidyasya – models of modern
cosmology)
प्राचीन ब्रह्माण्डविज्ञान सिद्धान्ताः (prācīna brahmāṇḍavijñāna siddhāntāḥ -
ancient cosmological models)
ब्रह्मोत्पत्ति (brahmotpatti – theogenesis)
शून्य कैवल्यं (śūnya
kaivalyam – Vacuum
Singularity)
प्रथम
ध्रुवीकरण (prathama dhruvīkaraṇa - Primary Polarization)
पञ्च
महाकृत्यानि (pañca mahākṛtyāni –
Five Cosmic acts)
नटराजतत्त्वविद्या (naṭarājatattvavidyā–
Dance-king philosophy)
निहित-जाल
ताण्डव (nihitajālatāṇḍava – nested network
dance)
षाष्ठ ग्रन्थ (ṣāṣṭha grantha –sixth
treatise)
665 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages)
मायीय भवितृ भावस्य (māyīya bhavitṛ bhāvasya – magical becoming
of the being)
ब्रह्माण्डीय
सेंसरशिप बौद्धधर्मदर्शने (brahmāṇḍīya seṃsaraśipa
mahāmāyāyāḥ - Cosmic Censorship of the
grand mystery)
प्रकारः अविद्यायाः (prakāraḥ avidyāyāḥ - modes of nescience)
सत्यात् उच्चतरसत्यं प्रति (satyāt uccatarasatyaṁ prati - from truth to
higher truth)
अस्थिशास्त्र
मायायाः (asthiśāstra māyāyāḥ – ontology of illusion)
पञ्चविध
कञ्चुकाः (pañcavidha kañcukāḥ – fivefold cloaks)
पुरुष
तत्त्व (puruṣa tattva –
Soul /Anthropic Principle)
प्रकृति (prakṛti - Matter / Nature)
सप्तम ग्रन्थ (saptama grantha – seventh
treatise)
380 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages)
अन्नमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (annamayakōśē divya brahmāṇḍavijñānam – Divine Cosmology in the Food Sheath)
भौतिक
व्रत (bhautika vrata – physical realm)
द्रव्य (dravya - substance)
शारीरभूतलोकस्य (śārīrabhūtalokasya – anatomy of
physical world)
भूतस्य
अवस्थाः (bhūtasya avasthāḥ - states of matter)
प्राणमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (prāṇamayakośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Vital Sheath)
प्राण तत्त्व (prāṇa tattva - Life Principle)
जीवनस्य
गम्भीरपदार्थानाम् त्वरितदृष्टिः (jīvanasya gambhīrapadārthānām tvaritadr̥ṣṭiḥ - A quick glance at the critical
stages of life)
मनोमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (manomayakośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Mind Sheath)
मनोमय कोश (manomaya kośa – mind
predominant sheath)
प्रमाणविज्ञान (pramāṇavijñāna – epistemology)
जीव
पिण्ड अवस्था (jīva piṇḍa avasthā – Internal Phases in Vital Plane)
अष्टम ग्रन्थ (aṣṭama grantha – eighth
treatise)
342 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages)
विज्ञानमय कोशे दिव्य ब्रह्माण्डविज्ञानम् (vijñāṇamaya kośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Gnostic Sheath)
ज्ञानक्षेत्रस्य
अवलोकनम् (jñānakṣētrasya avalōkanam - overview of the knowledge
field)
मन्त्र
शक्ति (mantra śakti – potency
of sonic formula)
जैवचुम्बकीय
कुण्डलिनीशक्ति (jaivacumbakīya kuṇḍalinīśakti - biomagnetic conserved energy)
नवम ग्रन्थ (navama
grantha – ninth
treatise)
390 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages)
आनन्दमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (ānandamayakośē divya brahmāṇḍavijñānam
– Divine Cosmology in the Bliss Sheath)
अध्याचर आनन्दस्य (adhyācara ānandasya – domain of bliss)
भक्ति
योग (bhakti yoga – devotional communion)
अपवादात्मकप्रकाराः
भक्तिः (apavādātmakaprakārāḥ bhaktiḥ – exceptional types of
devotion)
दशम ग्रन्थ (daśama grantha – tenth
treatise)
394 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages)
अन्तिममोक्षः (antimamōkṣaḥ – final salvation)
परमुक्तिविद्या
(paramuktividyā – soteriology)
मोक्षस्य प्रकारः
(mokṣasya prakāraḥ – types of liberation)
अमृतमुक्तिसाक्ष्याणि
(amr̥tamuktisākṣyāṇi - testimonies
of immortal liberation)
अन्तिमात्मावस्था
(antimātmāvasthā –
ultimate soul state)
मम अन्तिमविचाराः (mama
antimavicārāḥ - my final thoughts)
मम शिक्षणं
संक्षेपेण (mama śikṣaṇaṁ saṁkṣēpēṇa – my learnings in a nutshell)
प्रगमन
यात्रिकस्य (pragamana yātrikasya - the pilgrim’s progress)
|
ब्रह्मत्वम् अवगत्य (brahmatvam avagatya – Understanding
Divinity) |
|
ईश्वरस्य
वास्तविकता (īśvarasya vāstavikatā – reality of
god) |
|
இறைவன் (iṛaivan - The Immanent Divinity) |
|
पूरणाननतम् ब्रह्म (pūraṇānanatam
brahma – Absolute Infinite Divinity) |
|
ईश्वर तत्त्व (īśvara tattva – Divine Personality) |
|
तृतीय ग्रन्थ (tṛtīya
grantha – third treatise) 521 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi - Total Pages) |
|
ब्रह्म उपासन (brahma upāsana – Divine Contemplation) |
|
यज्ञ साधन (sādhana yajña – sacrificial rite) |
|
दिव्यदेश (divyadeśa
- Sacred Space) |
|
चतुर्थ ग्रन्थ (caturtha
grantha – fourth treatise) 192 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi - Total Pages) |
|
पवित्र देश काल (pavitra deśa kāla – Sacred SpaceTime) |
|
धार्मिकोत्सवानां समीपतः अवलोकनम् (dhārmikōtsavānāṁ samīpataḥ avalōkanam – a closer look at religious festivals) |
|
कालस्य गूढविज्ञानम् (kālasya
gūḍhavijñānam - occult science of time) |
|
पञ्चम ग्रन्थ (pañcama grantha –fifth
treatise) 449 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
दिव्य प्रकटीकरणस्य वर्गीकरणम् (divya
prakaṭīkaraṇasya vargīkaraṇam - taxonomy of divine manifestation) |
|
अस्तिकायविद्याप्रतिमानाः
(astikāyavidyāpratimānāḥ - ontology
models) |
|
प्रतिमानाः आधुनिक प्रपञ्चविद्यस्य (pratimānāḥ ādhunika prapañcavidyasya – models of modern
cosmology) |
|
प्राचीन ब्रह्माण्डविज्ञान सिद्धान्ताः (prācīna brahmāṇḍavijñāna siddhāntāḥ -
ancient cosmological models) |
|
ब्रह्मोत्पत्ति (brahmotpatti – theogenesis) |
|
शून्य कैवल्यं (śūnya
kaivalyam – Vacuum
Singularity) |
|
प्रथम
ध्रुवीकरण (prathama dhruvīkaraṇa - Primary Polarization) |
|
पञ्च
महाकृत्यानि (pañca mahākṛtyāni –
Five Cosmic acts) |
|
नटराजतत्त्वविद्या (naṭarājatattvavidyā–
Dance-king philosophy) |
|
निहित-जाल
ताण्डव (nihitajālatāṇḍava – nested network
dance) |
|
षाष्ठ ग्रन्थ (ṣāṣṭha grantha –sixth
treatise) 665 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
मायीय भवितृ भावस्य (māyīya bhavitṛ bhāvasya – magical becoming
of the being) |
|
ब्रह्माण्डीय
सेंसरशिप बौद्धधर्मदर्शने (brahmāṇḍīya seṃsaraśipa
mahāmāyāyāḥ - Cosmic Censorship of the
grand mystery) |
|
प्रकारः अविद्यायाः (prakāraḥ avidyāyāḥ - modes of nescience) |
|
सत्यात् उच्चतरसत्यं प्रति (satyāt uccatarasatyaṁ prati - from truth to
higher truth) |
|
अस्थिशास्त्र
मायायाः (asthiśāstra māyāyāḥ – ontology of illusion) |
|
पञ्चविध
कञ्चुकाः (pañcavidha kañcukāḥ – fivefold cloaks) |
|
पुरुष
तत्त्व (puruṣa tattva –
Soul /Anthropic Principle) |
|
प्रकृति (prakṛti - Matter / Nature) |
|
सप्तम ग्रन्थ (saptama grantha – seventh
treatise) 380 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
अन्नमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (annamayakōśē divya brahmāṇḍavijñānam – Divine Cosmology in the Food Sheath) |
|
भौतिक
व्रत (bhautika vrata – physical realm) |
|
द्रव्य (dravya - substance) |
|
शारीरभूतलोकस्य (śārīrabhūtalokasya – anatomy of
physical world) |
|
भूतस्य
अवस्थाः (bhūtasya avasthāḥ - states of matter) |
|
प्राणमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (prāṇamayakośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Vital Sheath) |
|
प्राण तत्त्व (prāṇa tattva - Life Principle) |
|
जीवनस्य
गम्भीरपदार्थानाम् त्वरितदृष्टिः (jīvanasya gambhīrapadārthānām tvaritadr̥ṣṭiḥ - A quick glance at the critical
stages of life) |
|
मनोमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (manomayakośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Mind Sheath) |
|
मनोमय कोश (manomaya kośa – mind
predominant sheath) |
|
प्रमाणविज्ञान (pramāṇavijñāna – epistemology) |
|
जीव
पिण्ड अवस्था (jīva piṇḍa avasthā – Internal Phases in Vital Plane) |
|
अष्टम ग्रन्थ (aṣṭama grantha – eighth
treatise) 342 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
विज्ञानमय कोशे दिव्य ब्रह्माण्डविज्ञानम् (vijñāṇamaya kośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Gnostic Sheath) |
|
ज्ञानक्षेत्रस्य
अवलोकनम् (jñānakṣētrasya avalōkanam - overview of the knowledge
field) |
|
मन्त्र
शक्ति (mantra śakti – potency
of sonic formula) |
|
जैवचुम्बकीय
कुण्डलिनीशक्ति (jaivacumbakīya kuṇḍalinīśakti - biomagnetic conserved energy) |
|
नवम ग्रन्थ (navama
grantha – ninth
treatise) 390 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
आनन्दमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (ānandamayakośē divya brahmāṇḍavijñānam
– Divine Cosmology in the Bliss Sheath) |
|
अध्याचर आनन्दस्य (adhyācara ānandasya – domain of bliss) |
|
भक्ति
योग (bhakti yoga – devotional communion) |
|
अपवादात्मकप्रकाराः
भक्तिः (apavādātmakaprakārāḥ bhaktiḥ – exceptional types of
devotion) |
|
दशम ग्रन्थ (daśama grantha – tenth
treatise) 394 सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi
- Total Pages) |
|
अन्तिममोक्षः (antimamōkṣaḥ – final salvation) |
|
परमुक्तिविद्या
(paramuktividyā – soteriology) |
|
मोक्षस्य प्रकारः
(mokṣasya prakāraḥ – types of liberation) |
|
अमृतमुक्तिसाक्ष्याणि
(amr̥tamuktisākṣyāṇi - testimonies
of immortal liberation) |
|
अन्तिमात्मावस्था
(antimātmāvasthā –
ultimate soul state) |
|
मम अन्तिमविचाराः (mama
antimavicārāḥ - my final thoughts) |
|
मम शिक्षणं
संक्षेपेण (mama śikṣaṇaṁ saṁkṣēpēṇa – my learnings in a nutshell) |
|
प्रगमन
यात्रिकस्य (pragamana yātrikasya - the pilgrim’s progress) |
Formally speaking the above topics of research "किम् तत् ब्रह्म (kim
tat brahma – what is that brahman)” is centered around the
following branches formal academic domains.
|
Domain |
Category |
|
Religions |
|
|
Key
Metaphysical Domains |
|
|
Key
Philosophies |
|
|
Soteriological |
|
|
Science
Domains |
|
For you to get some idea on the key themes forming focus areas of my research,
I have shared the following blog extracting the topic-wise table of contents.
प्रेरणास्रोताः (prēraṇāsrōtāḥ - sources of inspiration)
The following is the list of scriptures and authors – saints,
philosophers, poets, scientists and other enlightened souls whose works I have
directly or indirectly referenced, borrowed and quoted. I take this opportunity
to thank each one of them from the deepest of my heart. They were a great
source of inspiration, knowledge and wisdom to me. They are all my immediate
gurus (in different levels and capacities) who help me in my research.
These are some of the holiest of Holy scriptures that I have directly
quoted as scriptural testimonies, endorsing the points of discussion. As far as
possible, I have tried to quote the original text in the respective native
languages (Tamil, Sanskrit, Hebrew etc.)
|
ग्रन्थ (grantha –treatise) |
प्रथम ग्रन्थ (prathama grantham – first treatise) |
द्वितीय ग्रन्थ (dvitīya grantham – second treatise) |
तृतीय ग्रन्थ (tṛtīya grantham – third treatise) |
चतुर्थ ग्रन्थ (caturtha grantham – foiurth treatise) |
पञ्चम ग्रन्थ (pañcama grantham –fifth treatise) |
षाष्ठ ग्रन्थ (ṣāṣṭha grantham –sixth treatise) |
सप्तम ग्रन्थ (saptama grantham – seventh treatise) |
अष्टम ग्रन्थ (aṣṭama grantham – eighth treatise) |
नवम ग्रन्थ (navama grantham – ninth treatise) |
दशम ग्रन्थ (daśama grantham – tenth treatise) |
सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi - Total Pages) |
|
|
सङ्ख्या पत्त्राणि (saṅkhyā pattrāṇi - Total Pages) |
727 |
351 |
521 |
192 |
449 |
665 |
380 |
342 |
390 |
394 |
4411 |
|
|
भाषा (bhāṣā
- language) |
सङ्ख्या
उधरणानि (saṅkhyā udharaṇāni -
Total Quotes) |
|||||||||||
|
संस्कृत (saṃskṛta - Sanskrit) |
306 |
153 |
187 |
57 |
163 |
517 |
249 |
184 |
229 |
158 |
2203 |
|
|
தமிழ் (tamiḻ - Tamil) |
62 |
471 |
148 |
23 |
74 |
77 |
56 |
100 |
159 |
147 |
1317 |
|
|
Prakrit |
|
|
|
|
|
|
1 |
1 |
|
|
|
|
|
צ עִברִית (Hebrew) |
1 |
1 |
|
|
13 |
2 |
3 |
4 |
6 |
2 |
32 |
|
|
Ελληνικά (Elliniká - Greek) |
2 |
5 |
|
|
15 |
1 |
1 |
3 |
7 |
3 |
37 |
|
|
اعربي (aiqtibasat earabian - Arabic) |
2 |
3 |
3 |
|
1 |
1 |
|
|
|
2 |
12 |
|
|
Tibetan |
|
|
|
|
|
27 |
1 |
1 |
|
|
29 |
|
|
Chinese |
|
|
|
|
4 |
2 |
|
|
|
|
6 |
|
|
Egyptan Heiroglyph |
|
|
|
|
5 |
|
|
|
|
|
5 |
|
|
Latin |
|
|
|
|
1 |
1 |
|
|
|
|
2 |
|
|
French |
|
|
|
|
|
1 |
|
|
|
|
|
|
|
Aramic |
|
|
|
|
|
1 |
|
|
|
|
|
|
|
Akkadian |
|
|
|
|
1 |
|
|
|
|
|
1 |
|
|
सङ्ख्या उधरणानि (saṅkhyā udharaṇāni - Total
Quotes) |
1100 |
984 |
859 |
272 |
726 |
1295 |
691 |
635 |
791 |
706 |
8059 |
|
Again, as you may have observed by now, for each of these quotations, I
have tried to provide the following.
- Original Text: The actual source text from the scripture in the respective
original language (Sanskrit, Tamil, Hebrew, Arabic, Tibetan, Greek, Egyptian
etc.)
- English
Transliteration: English
transliteration of the cited text This is help those who are not very
comfortable in reading the native script
- English
Translation: Authentic English Translation
from reputed subject matter experts of the same text, so that the authenticity
of the intended meaning is ensured.
अग्रे मार्गः (agrē mārgaḥ - the road ahead)
Well, this is the toughest part of the puzzle regarding अग्रिमाणि पदानि ये मया ग्रहीतव्यानि (agrimāṇi padāni yē mayā grahītavyāni – the next steps that I
need to take). I have very little to say
here now as I have more to do than to say. I would like to reiterate here
that I as of now, I am in the very early stages of spiritual progress hardly in
the pre-KG stage of education. There is a very long way to go but I have
very little time left – “miles to go before
I sleep!”. Day by day I can realize
this more and more and the following golden verses from मोहमुद्गर (mohamudgara – destoryer of
delusion) widely believed to be comped by श्री आदिशंकराचार्य भगवत्पाद (śrī ādiśaṃkarācārya bhagavatpāda), flashes in my mind
|
Original |
Transliteration |
Translation |
|
भजगोविंदएम
भजगोविंदएम गोविंदम
भजमूउधमते । साम्प्राप्ते
सन्निहिते काले नाहि नाहि
रक्षति दुखृञकरणे ।। मूढा जहिहि
धनागमत्ऋषह्नाम कुरु सद्बुद्धिम
मानसि वितृष्णाम्। यल्लभासे
निजकर्मोपात्तम वित्तं तेन
विनोदाय चित्तम् ।। |
bhajagōviṁdaēma bhajagōviṁdaēma gōviṁdama bhajamūudhamatē । sāmprāptē sannihitē kālē nāhi nāhi
rakṣati dukhr̥ñakaraṇē ।। mūḍhā jahihi
dhanāgamatr̥ṣahnāma kuru
sadbuddhima mānasi vitr̥ṣṇām। yallabhāsē nijakarmōpāttama vittaṁ tēna vinōdāya cittam ।। |
Worship Govinda, Worship Govinda, Worship
Govinda. Oh fool! Rules of Grammar will not save you at the time of your
death. Oh fool ! Give up your thirst to amass
wealth, devote your mind to thoughts to the Real. Be content with what comes
through actions already performed in the past. |
|
Sanskrit Reference: मोहमुद्गर (mohamudgara – destoryer of
delusion) (1,2) |
||
My entire being needs to be transformed into a better one. I need to
blossom from this state of semi human-semi animalistic person to a full-fledged
human who is more responsible and compassionate to self, family, friends, world
and ईश्वर (īśvara - God). But the progress is slow
probably due to my tamasic inertia in me. Hopefully it picks
up speed by Divine Grace. With all my heart I pray to the All Mighty – the
embodiment of Infinite Light of Wisdom, the Infinite Love and
Compassion to take mercy on me and help me take the next steps. In the unparalleled
words of Sir John Newman
|
Original |
|
Lead, kindly Light, amid
th’encircling gloom, lead Thou me on! |
|
English Reference: John H Newman’s Lead Kindly Light |
Finally, I would like to assure that तथा च दिव्यकृपया तीर्थयात्रिकस्य प्रगतिशीलं बोधं प्रति गमनम्, क्रमेण निरन्तरं भवति, शनैः शनैः किन्तु निश्चितरूपेण (tathā ca divyakr̥payā tīrthayātrikasya pragatiśīlaṁ bōdhaṁ prati gamanam, kramēṇa nirantaraṁ bhavati , śanaiḥ śanaiḥ kintu niścitarūpēṇa - and by divine grace the pilgrim’s progressive march to enlightenment, gradually continues , slowly but surely)...
|
Original |
Transliteration |
Translation |
|
எல்லாம்
செயல்கூடும் என்ஆணை அம்பலத்தே |
ellām
ceyalkūṭum eṉāṇai ampalattē ellāmval
lāṉtaṉaiyē ēttu |
Everything will come to fruition With my call to the Universal Self In humble acceptance of His Omnipotence
|
|
Tamil Reference:திருவருட்பா (tiruvaruṭpā) |
||
திருசிற்றம்பலம் (tirucciṛṛambalam – divine wisdom shall be revealed)!
परिशिष्टम् (pariśiṣṭam - appendix)
परिशिष्ट-1: "किम् तत् ब्रह्म" इत्यस्मिन् विषयाणां विस्तृतसूची (pariśiṣṭa-1:"kim tat brahma" ityasmin viṣayāṇāṁ vistr̥tasūcī - Appendix - 1: A detailed list of topics in "What is that Brahman?")
प्रथमग्रन्थस्य
प्रमुखविषयाः (prathamagranthasya pramukhaviṣayāḥ - the main themes of the first treatise)
|
प्रथम ग्रन्थ (prathama
grantham – first treatise) |
|
मह्यम् किं (mahyam kiṃ - what is me)? |
|
चेतवानी! मम विषये स्वीकारस्य
खण्डाः (cētavānī! mama viṣayē svīkārasya khaṇḍāḥ - Warning! fragments of
confession about me)? §
स्व-परिचय (sva-parichaya
– self-introduction) |
|
ममाधिदैविक आरंभाः (mamādhidaivika
āraṃbhāḥ - My Spiritual Beginnings) ·
आरंबक ईश्वरवादिन् (āraṃbaka īśvaravādin – the early theist) ·
निरीश्वरवादचिन्तन (nirīśvaravādacintana – atheistic thinking) ·
ईश्वरविलक्षण्यवाद लक्षणाः (īśvaravilakṣaṇyavāda lakṣaṇāḥ - agnostic signs) |
|
प्रगमन यात्रिकस्य (pragamana yātrikasya - the pilgrim’s progress) ·
मम मायायात्रा, एतावत्पर्यन्तं (mama māyāyātrā, ētāvatparyantaṁ – my magic journey, so far) ·
भवतः मम च मध्ये (bhavataḥ mama ca madhyē - between you and me) |
|
एकः त्वरितः सारः (ēkaḥ
tvaritaḥ sāraḥ - a quick synopsis) ·
प्रेरणास्रोताः (prēraṇāsrōtāḥ - sources of inspiration) ·
अग्रे मार्गः (agrē mārgaḥ - the road ahead) |
|
विवेचनविशिलेषणमतस्य
(vivecanaviśileṣaṇamatasya – critical analysis of religion) |
|
चरित्र मतस्य (caritra matasya - history of
religion) ·
क्रमशपरिवर्तन ईश्वरस्य (kramaśaparivartana
īśvarasya – evolution of God) o
இயற்கை வழிபாடு (iyaṟkai
vaḻipāṭu – nature worship) o
देवसायुज्य प्राणिनां (devasāyujya prāṇināṃ
- deification of living creatures) o
प्रतिकदर्शन पुत्तलीपूजायाः (pratikadarśana puttalīpūjāyāḥ - symbolic conception fo
idol-worship) ·
ईश्वरः अलौकिकः जीवः अस्ति वा (īśvaraḥ
alaukikaḥ jīvaḥ asti vā – is God an extra-terrestrial-being)? o किं पृथिव्याः बहिः जीवनं
सम्भवति (kiṁ pr̥thivyāḥ bahiḥ jīvanaṁ sambhavati - Is
life possible outside earth)? o उपरि दत्तांश-बिन्दुभ्यः
मुख्यानुमानाः (upari
dattāṁśa-bindubhyaḥ mukhyānumānāḥ - key inferences from
above data-points) |
|
ब्रह्मण्य श्रद्दानसंस्थाननि (brahmaṇya śraddānasaṃsthānani - Religious Belief Systems) § वितरण मतानाम् (vitaraṇa matānām - distribution of religions) §
शेश्वरवाद वर्गीकरण (śeśvaravāda
vargīkaraṇa – theological classification) |
|
पुरुषार्थ (puruṣārtha – Soul’s purpose) ·
இன்பம் / काम (inbam
/ kāma – passional pursuits) ·
பொருள் / अर्थ (poruḻ / artha – wealth
pursuits) ·
அறம் / धर्म (aṛam
/ dharma – ethical pursuit) ·
வீடு / मोक्ष (vīḍu
/ mokṣa– soteriological pursuits) |
|
वर्णाश्रमधर्म (varṇāśramadharma – class & phase
principle) ·
वर्ण वा वर्ग धर्म (varṇa
vā varga dharma– color or class
principle) o तत्त्वविद्यासंबन्धिन्प्रसङ्ग (tattvavidyāsaṃbandhinprasaṅga - the philosophical
context) o आन्वीक्षिकी दुःखस्य (ānvīkṣikī duḥkhasya – metaphysics of sorrow) o विषम निराकृति शूद्रवर्ण्स्य (viṣama
nirākṛti
śūdravarṇsya –
unfair exclusion of shudra-class) o जातिमूढता च प्रतिबोधन (jātimūḍhatā ca pratibodhana – caste
confusion & clarification) |
|
आश्रम धर्म (āśrama dharma – phase
principle) ·
ब्रह्मचर्य आश्रम (brahmacarya
āśrama – student’s / learner’s phase) ·
गृहस्थ आश्रम (gṛhastha āśrama – householder’s phase) ·
वानप्रस्थ आश्रम((vānaprastha
āśrama– retirement phase) ·
सन्यास आश्रम (sanyāsa āśrama– renunciation phase) |
|
मादकमत (mādakamatasya
–madening religion) ·
भिक्षिन्भाव (bhikṣinbhāva
– the begging attitude) ·
मत अमर्षण (mata amarṣaṇa – religious
intolerance) ·
साम्प्रदायिकता एवं कट्टरतावाद (sāmpradāyikatā
ēvaṁ kaṭṭaratāvāda
-Communalism & Fundamentalism) |
|
पुण्य शास्त्राणि (puṇya śāstrāṇi – holy scriptures) |
|
हिन्दु शास्त्राणि (hindu śāstrāṇi – Hindu scriptures) ·
वेदशास्त्र (vedaśāstra – vedic
scripture) o वेद देवताः (veda devatāḥ – vedic
deities) o वेदसंहिता का ऊर्ध्वाधर वर्गीकरण (vēdasaṁhitā kā ūrdhvādhara
vargīkaraṇa – vertical classification of vedic corpus) o वेदसंहिता का क्षैतिज वर्गीकरण (vēdasaṁhitā
kā kṣaitija vargīkaraṇa – horizontal
classification of vedic corpus) o वेदाङ्ग (vedāṅga – vedic limb) o उपवेद (upaveda – ancillary veda) o षट्वैदिकदर्शनानि (ṣaṭvaidikadarśanāni – six vedic philosophies) o वेदान्त / उत्तर मीमांसा दर्शन (vedānta / uttara mīmāṁsā darśana) |
|
आगमशास्त्र (āgamaśāstra – agamic
scripture) ·
शैवागमशास्त्राणि (śaivāgamaśāstrāṇi
– shaiva agamic scriptures) ·
शाक्ततन्त्र शास्त्राणि (śāktatantra
śāstrāṇi – shakti tantric scriptures) ·
वैष्णवागमशास्त्राणि (vaiṣṇavāgamaśāstrāṇi
– vishnu agama scriptures) |
|
अन्यसंस्कृतशास्त्राणि (anyasaṃskṛtaśāstrāṇi – other Sanskrit scriptures) ·
द्विधमहाइतिहासशास्त्रे (dvidhamahāitihāsaśāstre
– twofold major epic-scriptures) ·
पुराण शास्त्र (purāṇa śāstra) |
|
தமிழ் சாத்திரங்கள் (tamiḹ sāttiraṅgaḻ - tamil
scriptures) ·
சங்கத்தமிழ் இலக்கியத்தில் சமயம் (sañgattamiḷ ilakkiyaṅgaḻil
samayam) o
பதினெண்மேற்கணக்கு (padineṇmēṛkaṇakku – eighteen major count) o ஐம்பெரும் தமிழ்
காப்பியங்களுள் (aimperum tamiḹ kāppiyaṅgaḻ) ·
பன்னிருசைவதிருமுறைகள் (pannirusaivatirumuṛgaḻ - tweleve
saiva cantos) ·
நாலாயிர வைணவதிவ்யப்பிரபந்தங்கள் (nālāyira vaiṇavadivyappirabandaṅgaḻ) ·
திரு அருட்பா (tiru aruṭpā) ·
திருப்புகழ் (tiruppgaḹ) ·
ஸ்ரீ பாம்பன் சுவாமிகளின் படைப்புகள் (sri pāmban suvāmigalin paḍaippugaḻ) ·
ஸ்ரீ தாயுமானசுவாமிகளின பாடல்கள் (sri tāyumānasuvāmigaḻin
pādalgaḻ) ·
தமிழ் சித்தர்களின் ஞானயோகபாடல்கள் (tamiḻ siddargaḻin jñānayōga pāḍalgaḻ) ·
இதர தமிழ் சாத்திரங்கள் (itara tamiḷ sāttiraṅgaḻ - other Tamil
scriptures) |
|
शास्त्राणीतरसमयानाम् (śāstrāṇītarasamayānām –
scriptures of other religions) ·
बौद्धसमयशास्त्राणि (bauddhasamayaśāstrāṇi – buddhist
religious scriptures) ·
जैनसमय शास्त्राणि (jainasamaya
śāstrāṇi - Jain
religious scriptures) ·
सिख्समयशास्त्राणि (sikhsamayaśāstrāṇi
- Sikh religious scriptures) ·
Abrahamic
Religious Scriptures ·
Traditional
Chinese Scriptures |
द्वितीयग्रन्थस्य प्रमुखविषयाः (dvitīyagranthasya pramukhaviṣayāḥ - the main themes of the second treatise)
|
द्वितीय ग्रन्थ (dvitīya
grantham – second treatise) |
|
दर्शन दर्शीक (darśana
darśīka – philosophy perspective) |
|
हिन्दू दार्शनिक सिद्धांत – त्वरित विश्लेषण (hindū dārśanika
siddhāṁta – tvarita viślēṣaṇa – Hindu philosophical doctrines a quick analysis) ·
षट्विधवैदिकदर्शनानि (ṣaṭvidhavaidikadarśanāni
– Sixfold Vedic philosophies) o
वैशेषिकदर्शन (vaiśeṣikadarśana -
distinguished philosophy) o
न्यायदर्शन (nyāyadarśana – logic
philosophy) o
सांख्य /साङ्ख्य दर्शन (sāṃkhya /sāṅkhya darśana – enuberable / declarative
philosophy) o
योग दर्शन (yoga darśana – yoga philosophy) o
पूर्वमीमांसा
दर्शन (pūrvamīmāṁsā darśana – prior inquiry philosophy) o
उत्तरमीमीमांसावेदान्त
दर्शन (uttaramīmāṁsāvedāntadarśana – later inquiry / final wisdom philosophy) ·
वेदान्तदर्शनाः (vedāntadarśanāḥ – final wisdom philosophies) o
केवलाद्वैतवेदान्त उत्तरमीमांसादर्शन (kevalādvaitavedānta uttaramīmāṁsādarśana – absolute non-dualistic final wisdom
posterior inquiry philosophy) o
औपाधिकभेदाभेदवेदान्त उत्तरमीमांसदर्शन (aupādhikabhedābhedavedānta
uttaramīmāṃsadarśana – deceptive different yet
non-different final wisdom posterior inquiry philosophy) o
विशिष्टाद्वैतवेदान्त दर्शन (viśiṣṭādvaitavedānta darśana – qualified non-dualistic final-wisdom
philosophy) o
स्वभाविकद्वैताद्वैतवेदान्त उत्तरमीमांसदर्शन (svabhāvikadvaitādvaitavedānta
uttaramīmāṃsadarśana – natural dualistic yet
non-dualistic wisdom posterior inquiry philosophy) o
तत्त्ववाद / द्वैतवेदान्त उत्तरमीमांसदर्शन (tattvavāda / dvaitavedānta
uttaramīmāṃsadarśana – realism / dualistic final
wisdom posterior inquiry philosophy) o
शुद्धाद्वैतवेदान्त दर्शन (śuddhādvaitavedānta darśana -
pure-nondualstic final wisdom philosophy) o
अचिन्त्यभेदाभेदवेदान्त दर्शन (acintyabhedābhedavedānta darśana
- inconceivable identity in difference) ·
सिद्धान्त वाद (siddānta vāda – final
accomplishment doctrine) o
शुद्धाद्वैत शैवसिद्धान्त दर्शन (śuddhādvaita śaivasiddhānta
darśana – pure nondualstic final auspiscious accomplishment philosophy) o
पराद्वैतत्रिकशैवदर्शन (parādvaitatrikaśaiva darśana – transcendent triad-auspiscious
philosophy) o
विशेषाद्वैत / शक्तिविशिष्टाद्वैत दर्शन (viśeṣādvaita / śaktiviśiṣṭādvaita darśana – special nondualistic / energy qualified non-dualistic philosophy) |
|
प्रतीयमानभेदाः परं च (pratīyamānabhēdāḥ paraṁ ca –
apparent differences and beyond) ·
धार्मिक पौराणिक कथासु दर्शनेषु च सामान्यता (dhārmika paurāṇika
kathāsu darśanēṣu ca sāmānyatā – commonalities
in religious mythologies and philosophies) o प्रकृतिपूजना (prakr̥tipūjanā - nature worship) o
ब्रह्माण्डशास्त्रीयप्रतिमानाः (brahmāṇḍaśāstrīyapratimānāḥ
- cosmological models) o
पवित्र त्रिमूर्ति अवधारणा (pavitra trimūrti
avadhāraṇā - Holy Trinity Concept) o
बलिदानम् (balidānam -
sacrificial offering) o
यौनपूजा (yaunapūjā - sex
worship / phallism) o पौनर्भविकसंस्काराः (paunarbhavikasaṃskārāḥ
- regenration rites) o
पवित्र स्थान एवं ज्यामिति (pavitra sthāna ēvaṁ jyāmiti -
sacred spaces and geometry) o
हेराक्लेस्, येशुमसीहः
श्रीकृष्णः च (hērāklēs, yēśumasīhaḥ śrīkr̥ṣṇaḥ ca - Hercules, Jesus Christ & Sri Krishna) o
वैदिक तथा फारसी देवता (vaidika tathā
phārasī dēvatā - Vedic and Persian Deities) o
डायोनिससः शिवः स्कनादः च (ḍāyōnisasaḥ śivaḥ skanādaḥ
ca – Dionysus, Shiva & Skanda) o
षड्भुजचक्र (ṣaḍbhujacakra -
hexagram) o
महाजलप्लावन (mahājalaplāvana – great water deluge) o
मेरुपर्वतः (mēruparvataḥ - Mount Meru / Axix Mundi) ·
प्रमुखानुमानाः (pramukhānumānāḥ - key inferences) o
सादृश्यानां तर्कः (sādr̥śyānāṁ tarkaḥ - rationale for similarities) o
भेदानाम् तर्कः (bhēdānām tarkaḥ -
rationale for differences) o
सर्वे मार्गाः ईश्वरं प्रति गच्छन्ति (sarvē mārgāḥ īśvaraṁ
prati gacchanti - all roads lead to God) |
|
ब्रह्मत्वम् अवगत्य (brahmatvam avagatya – Understanding Divinity) |
|
ईश्वरस्य वास्तविकता (īśvarasya vāstavikatā – reality of
god) ·
नास्तिकस्य अस्वीकारः (nāstikasya
asvīkāraḥ - the atheist’s denial) o
भौतिकाभावः (bhautikābhāvaḥ - The Physical Absence) o
नैतिकचुनौत्यम् (naitikacunautyam - The Ethical
Challenges) ·
आस्तिकानां प्रतिक्रिया (āstikānāṁ pratikriyā - The
Response of the Theists) o
मनोवैज्ञानिक तर्कः (manōvaijñānika tarkaḥ - The Psychological Argument) o
ईश्वरस्य
तत्वमीमांसा (īśvarasya tatvamīmāṁsā - The Metaphysics of
God) o परमानन्दम् ब्रह्म (paramānandam
brahma – Supreme Bliss is God) o ईश्वरः विस्तारेण
पारमार्थिकः न तु बहिष्कारेण (īśvaraḥ vistārēṇa pāramārthikaḥ na tu bahiṣkārēṇa -
God is transcendent by extension and not by exclusion) |
|
இறைவன் (iṛaivan - The Immanent Divinity) ·
नित्य
सत्यम् ब्रह्म (nitya
satyam brahma - Omnipresent Truth
is God) ·
सर्व
ज्ञानम् ब्रह्म (sarva jñānam brahma -
Omniscience is God) |
|
पूरणाननतम्
ब्रह्म (pūraṇānanatam brahma – Absolute
Infinite Divinity) ·
अनन्तता
एवं गणित (anantatā ēvaṁ gaṇita - Infinity &
Mathematics) ·
सांख्यात्य (saṁkhyātya -
enumerables / countable sets) ·
अग्रेदेश (agredeśa – beyond
space) ·
अग्रेकाल
(agrakāla – beyond time) ·
अग्रेनिमित्तत्व (agrenimittatva –
beyond causation) |
|
ईश्वर तत्त्व
(īśvara tattva – Divine Personality) ·
सगुण ब्रह्मन् (saguṇa brahman -
Divine Personality) |
तृतीयग्रन्थस्य
प्रमुखविषयाः (tṛtīyagranthasya pramukhaviṣayāḥ - the main themes of the third
book)
|
तृतीय ग्रन्थ (tṛtīya
grantham – third treatise) |
|
ब्रह्म उपासन (brahma upāsana – Divine Contemplation) |
|
यज्ञ साधन (sādhana yajña – sacrificial rite) ·
ब्रह्माण्डीय
महत्त्व (brahmāṇḍīya
mahattva - cosmological significance) ·
वैदिक
यज्ञों का सामान्य वर्गीकरण (vaidika yajñōṁ kā sāmānya vargīkaraṇa - general
classification of Vedic Sacrifices) ·
मुख्य
यज्ञ पदार्थ (mukhya
yajña padārtha - Key Sacrificial Ingredients) ·
पवित्र
क्षेत्रगणित यागशालायाः (pavitra
kṣētragaṇita yāgaśālāyāḥ - sacred geometry of
sacrificial-hall) ·
लिंगपूजायाः
गूढार्थः (liṁgapūjāyāḥ gūḍhārthaḥ - esoteric meaning of phallic
worship) |
|
दिव्यदेश (divyadeśa
- Sacred Space) ·
ऐतिहासिकदृष्टिकोणः
(aitihāsikadr̥ṣṭikōṇaḥ - the historical
perspective) ·
गुप्ताप्रपञ्चविज्ञान
प्रतिईकविद्यायाः (guptāprapañcavijñāna
pratiīkavidyāyāḥ - esoteric cosmology of iconography) o श्रीचक्रौपासनस्य निकटतया अवलोकनम् (śrīcakraupāsanasya
nikaṭatayā avalōkanam – a closer look at
Shricakra worship) o देवालय स्थापत्य (devālaya sthāpatya - temple architecture) ·
कल्प विज्ञान (kalpa vijñāna – ritual science) o
चतुष्पदम् (catuṣpadam
- fourfold divisions) o संस्कारं कर्तुं पूर्वापेक्षाः (saṁskāraṁ
kartuṁ pūrvāpēkṣāḥ - prequisites for performing
ritual) o
न्यास (nyāsa
- imposition) o पञ्च महा शुद्धि (pañca mahā śuddhi – five main
purifications) o क्रिया
देवयपुजायाः (kriyā devayapujāyāḥ-
rite of divine worship) o आत्म / प्राण प्रतिष्ठा (ātma/
prāṇa pratiṣṭhā – consecration of spiritual life / breath) o आलय उत्सव (ālaya utsava – temple festival) ·
तीर्थयात्रायाः
महत्त्वम् (tīrthayātrāyāḥ mahattvam
- The significance of pilgrimage) o
சபரிமலை யாதிரை (sabarimalai yātirai - Sabarimala
pilgrimage) o
حج (hajj - pilgrimage) ·
पवित्रदेवालयाः
सनातनहिन्दुधर्मस्य (pavitradevālayāḥ sanātanahindudharmasya- sacred temples
of eternal Hinduism) o आलोचनात्मकः माइलेस्टियन्स् देवीकृतः (ālōcanātmakaḥ māilēsṭiyans dēvīkr̥taḥ - critical
milestiones deified) o
चतुर्धाम (caturdhām) o समधिस्थलः साधुनाम् (samadhisthalaḥ
sādhunām - atonement sites of saints) o सप्त विटङ्क स्थलाः (sapta viṭaṅka sthalāḥ - seven unchisled temples) o शिवमुक्ति स्थलाः (śivamukti sthalāḥ) o नव
गृह स्थलाः (nava gṛaha sthalāḥ - nine planet temples) o
द्वादश राशि स्थलाः (dvādaśa rāśi sthalāḥ – twelve zodiac
shrines) o
सप्तविंशति नक्षत्र स्थलाः (saptaviṁśati nakṣatra sthalāḥ – twenty seven
asteral shrines) o
जीन
आलयाः (jīna ālayāḥ - Jain temples) o
बौद्ध आलयाः (bauddha ālayāḥ - Buddha temples) o
सिख
आलयाः (sikha ālayāḥ - Sikha temples) |
चतुर्थग्रन्थस्य
प्रमुखविषयाः (caturthagranthasya pramukhaviṣayāḥ - the main themes of the fourth book)
|
चतुर्थ ग्रन्थ (caturtha
grantham – foiurth treatise) |
|
पवित्र देश काल (pavitra deśa kāla – Sacred SpaceTime) |
|
धार्मिकोत्सवानां समीपतः अवलोकनम् (dhārmikōtsavānāṁ
samīpataḥ avalōkanam – a closer look at religious
festivals) ·
पञ्चाङ्गविज्ञानम् (pañcāṅgavijñānam – the science of calendar) o
पञ्चाङ्गानां प्रकाराः (pañcāṅgānām prakārāḥ - types of calendars) o
बृहस्पति
चक्र (bṛhaspati
cakra - Jupiter / Jovian Cycle) ·
வருடாந்தத் தமிழ் விழாக்கள் - ஒரு வழக்கு ஆய்வு (varuṭāntat tamiḻ viḻākkaḷ - oru vaḻakku āyvu - Annual Tamil Festivals - A Case Study) o
சித்திரை / चैत्र / मेश
(chiththirai / chaitra / meśa - Apr mid to
May mid) o
வைகாசி / वैशाख/वृशभ (vaikāsi/vaiśākha/vṛśabha – May mid to Jun mid) o
ஆனி
/ ज्यैष्ठ / मिथुन (āni / jyaiṣṭha/ mithuna – Jun mid
to Jul mid) o
ஆடி/आषाढ / कटक (āḍi / āṣāḍha - Jul mid to Aug mid) o
ஆவணி
/ श्रावण / सिम्ह (āvaṇi/śrāvaṇa/
simha - Aug mid to Sep mid) o
புரட்டாசி /
भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid) o
ஐப்பசி
/ आश्विन / थुला (aippasi
/ āśvina/ thulā – Oct mid to Nov mid) o
கார்த்திகை/कार्तिक/वृश्चिक (kārththigai /kārtika/ vṛścika - Nov mid to Dec mid) o
மார்கழி / अग्रहायण/धनुश् (mārgazhi
/ agrahāyaṇa / dhanuś - Dec mid to Jan
mid) o
தை / पौष / मकर
(thai / pauṣa / makara – Jan mid to Feb mid) o
மாசி / माघ / कुम्भ (māsi / māgha/ kumbha – Feb mid to Mar mid) o
பங்குனி
/ फाल्गुन / मीन (paṅguni
/ phālguṇa / mīna – Mar mid to Apr mid) |
|
कालस्य गूढविज्ञानम् (kālasya
gūḍhavijñānam - occult
science of time) ·
कारणविज्ञानस्य
परिचयः (kāraṇavijñānasya
paricayaḥ - Introduction to causality) o अस्तव्यस्तता ऋत च (astavyastatā ṛta ca –
chaos and order) ·
ज्योतिषशास्त्रस्य
अन्वेषणम् (jyōtiṣaśāstrasya anvēṣaṇam – exploration of
astrology) o ज्योतिष-प्रथानां
वर्गीकरणम् (jyotiṣa prathānām
vargīkaraṇam - classification of
astrological practices) o खगोलीय आधार (khagōlīya ādhāra - astronomical basis) o ज्योतिषशास्त्र की भूकेन्द्रित व्याख्या (jyōtiṣaśāstra kī bhūkēndrita vyākhyā - geocentric interpretation of astrology) ·
ज्योतिषशास्त्रस्य
अन्वेषणम् (janmajyōtiṣaśāstram – natal astrology) o ज्योतिष ज्योतिष त्रिपदार्था (jyotiṣa tri padārthā – trifold astrological categories) o द्वादश राशि चक्र (dvādaśa rāśi cakra – twelvefold zodiac
cycle) o सप्तविशंतिन् नक्षत्र चक्र (saptaviśaṁtin nakṣatra cakra – twentysevenfold asterisms) o नवग्रहचक्र (navagrah cakra - ninefold seizers) o ग्रह
गोचर (graha gocara – planetary transit) o ज्योतिष
काल दशा (jyotiṣa kāla daśā – astrological temporal states /
phases) o पञ्चाङ्ग पदभाञ्चिका (pañcāṅga padabhāñcikā –
five-limbed almanac) o जन्मसमये आकाशनिर्देशाङ्कनिर्धारणम् (janmasamayē ākāśanirdēśāṅkanirdhāraṇam - determination
of celestial coordinates at birth) o लग्न (lagna - ascendant) o भव
(bhava -
state / house) |
पञ्चमग्रन्थस्य प्रमुखविषयाः (pañcamagranthasya pramukhaviṣayāḥ - the main themes of the fifth book)
|
पञ्चम ग्रन्थ (pañcama
grantham –fifth treatise) |
|
दिव्य प्रकटीकरणस्य वर्गीकरणम् (divya prakaṭīkaraṇasya vargīkaraṇam - taxonomy of divine
manifestation) |
|
अस्तिकायविद्याप्रतिमानाः (astikāyavidyāpratimānāḥ - ontology models) ·
परम पदार्थ
(parama padārtha
- Essential
Categorization) ·
संकरप्रतिरूपं नियोजयामः (saṁkarapratirūpaṁ niyōjayāmaḥ - let us employ a hybrid model) o
पञ्चकोश
शरीराः जीवात्मनस्य (pañcakośa śarīrāḥ
jīvātmanasya – five sheathed body of corporeal soul) o
अस्तिकाय
पदार्थाः संख्यदर्शनस्य (astikāya padārthāḥ saṃkhyadarśanasya – ontological
categories of Samkhya Philosophy) o
अस्तिकाय
पदार्थाः सिद्धान्तदर्शनस्य (astikāya padārthāḥ siddhāntadarśanasya
– ontological categories of final accomplishment philosophy) o
अस्तिकाय
पदार्थाः वैशेषिकदर्शनस्य (astikāya padārthāḥ
vaiśeṣikadarśanasya – ontological categories of Vaishashika philosophy) o
षट् आधार चक्राणि चैवजम्बुकीय कुण्डलिनीशक्तेः (ṣaṭ ādhāra cakrāṇi
caivajambukīya kuṇḍalinīśakteḥ– six base centres of biomagnetic coiled energy) o
पञ्चकार्य
चैतन्य अवस्थाः जीवात्मनस्य (pañcakārya caitanya
avasthāḥ jīvātmanasya - Five effectual consciousness states of corporeal) o
अस्तित्वसम्बन्धानां वर्गीकरणम् (astitvasambandhānāṁ
vargīkaraṇam – classification fof ontological relationships) o
अस्तिकाय
पदार्थाः बौद्धधर्मस्य (astikāya padārthāḥ bauddhadharmasya
– ontological categories of buddhist
philosophy) o
अस्तिकाय
पदार्थाः जैनधर्मस्य (astikāya padārthāḥ jainadharmasya– ontological categories of Jainism) o
अस्तिकाय
पदार्थाः वेदान्तदर्शनस्य (astikāya padārthāḥ
vedāntadarśanasya – ontological
categories of final gnosis philosophy) o
अस्तिकाय पदार्थाः पश्चिम दर्शनानि
(astikāya padārthāḥ paścima darśanāni – ontological categories of occidental
philosophies) o
पश्चिम
अस्तिकाय पदार्थाः देशकालस्तायित्वस्य (paścima astikāya padārthāḥ deśakālastāyitvasya - occidental
ontological categories of spatio-temporal persistence) o
अस्तिकाय पदार्थाः आधुनिक
संज्ञानात्मकविज्ञानस्य (astikāya padārthāḥ ādhunika saṁjñānātmakavijñānasya –
ontological categories of modern cognitive science) |
|
प्रतिमानाः आधुनिक प्रपञ्चविद्यस्य (pratimānāḥ ādhunika prapañcavidyasya – models of modern
cosmology) ·
निरुपाहिकस्थिरविश्व
(nirupāhikasthiraviśva
– absolute static universe) ·
सापेक्षता
स्थिरविश्व प्रतिमान (sāpekṣatā sthiraviśva pratimāna – relativistic static universe model) ·
उष्ण
महाध्वनि विश्व (uṣṇa mahādhvani viśva – Hot Big Bang
Universe) ·
स्थित
अवस्था विश्व (sthita avasthā viśva – steady state universe) ·
बुद्बुद
अनेकविश्वाः (budbuda anekaviśva - bubble multiverse) ·
इतर प्रतिमानाः
(itara pratimānāḥ - other models) |
|
प्राचीन ब्रह्माण्डविज्ञान सिद्धान्ताः (prācīna brahmāṇḍavijñāna siddhāntāḥ - ancient cosmological models) ·
विवर्त वाद (vivarta vāda – doctrine
of apparent transformation) ·
विज्ञान विवर्त वाद (vijñāna vivarta vāda – doctrine of apparent imagination) ·
सृष्टि /आरम्भ वाद (sṛṣṭi
/ ārambha vāda -
doctrine of creation / origination) ·
सद् सृष्टि वाद (sad sṛṣṭi vāda – doctrine of emanation/ creatio ex
materia) |
|
ब्रह्मोत्पत्ति (brahmotpatti
– theogenesis) |
|
शून्य कैवल्यं (śūnya kaivalyam – Vacuum Singularity) ·
निसर्गज
वृणुते तमस्य (nisargaja vṛṇute tamasya –
innate cover of darkness) ·
परम प्रकाशम (parama
prakāśam – Absolute Effulgence) |
|
प्रथम ध्रुवीकरण (prathama dhruvīkaraṇa - Primary Polarization) ·
ब्रह्माण्ड
आध्मान (brahmāṇḍa ādhmāna - cosmic inflation) ·
त्रिदेवत
(tridevata
- The Holy Trinity) ·
चत्वरि
वाक् (catvari vāk - Quarternary Logos) ·
षट् आधार
स्कन्ध (ṣaṭ ādhāra skandha – Six faced
aggregation) |
|
पञ्च महाकृत्यानि (pañca mahākṛtyāni –
Five Cosmic acts) ·
त्रिविध
पञ्चमहाकृत्यानि (trividha pañcamahākṛtyāni – trifold
five cosmic acts) |
|
नटराजतत्त्वविद्या (naṭarājatattvavidyā–
Dance-king philosophy) ·
दहरालयविद्या (daharavidyā – science of the quantum/micro
field) ·
ஏழுதிரை ஒளிவழிப்பாடு (ēḻutirai oḷivaḻippāḍu – spectral screen light-worship) ·
आज्ञाचक्र
ताण्डव (ajñācakra tāṇḍava – command-centre dance) ·
शक्तिपात
ताण्डव (śaktipāta tāṇḍava – energy-flow dance) ·
तत्त्वविद्या
नाट्यस्य (tattvavidyā nāṭyasya
– philosophy of dance) |
|
निहित-जाल ताण्डव (nihitajālatāṇḍava – nested network dance) ·
陰陽舞 (Yīnyáng wǔ - Yin-Yang Dance) ·
ताण्डव
इन्द्रजालस्य (tāṇḍava indrajālasya – dance of Indra’s web) ·
विचित्र-पाश नृत्य (vicitra-pāśa nr̥tya - strange-loop dance) ·
ताण्डव देशाकाशस्य (tāṇḍava deśākāśasya – dance of vacuum-space) ·
ताण्डव
कालचक्रस्य (tāṇḍava
kālacakrasya – dance of time cycle) |
षाष्ठग्रन्थस्य प्रमुखविषयाः (ṣāṣṭhagranthasya pramukhaviṣayāḥ - the main themes of the sixth book)
|
षाष्ठ ग्रन्थ (ṣāṣṭha
grantham –sixth treatise) |
|
मायीय भवितृ भावस्य (māyīya bhavitṛ bhāvasya
– magical becoming of the being) |
|
ब्रह्माण्डीय सेंसरशिप बौद्धधर्मदर्शने (brahmāṇḍīya seṃsaraśipa mahāmāyāyāḥ - Cosmic Censorship of the
grand mystery) ·
मायायाः स्वभाव (māyāyāḥ
svabhāva – nature of illusion) ·
माया च
अध्यास (māyā ca adhyāsa - illusion & superimposition) o अध्यास (adhyāsa- superimposition) ·
स्वरूप अविद्य मायायाः (svarūpa avidya māyāyāḥ – nature of
nescient illusion) o लक्षणाः
अविद्यायाः केवलाद्वैतवेदान्तदर्शने (lakṣaṇāḥ avidyāyāḥ
kevalādvaitavedāntadarśane - definitions of ignorance in absolute
nondualistic final wisdom philosophy) o
लक्षणाः
अविद्यायाः योगदर्शने (lakṣaṇāḥ
avidyāyāḥ yogadarśane – definitions
of nescience in yoga philosophy) o
लक्षणाः अविद्यायाः सांख्यदर्शने (lakṣaṇāḥ
avidyāyāḥ sāṃkhyadarśane – definitions of nescience in samkhya
philosophy) o
लक्षणाः
अविद्यायाः न्यायदर्शने (lakṣaṇāḥ avidyāyāḥ
nyāyadarśane – definitions of nescience in nyaya philosophy) o
लक्षणाः अविद्यायाः न्यायदर्शने (lakṣaṇāḥ avidyāyāḥ bauddhadharmadarśane – definitions
of nescience in buddhist philosophy) o
परिभाषा पारं अन्तर्निहितः सामान्यविषयः (paribhāṣā pāraṁ
antarnihitaḥ sāmānyaviṣayaḥ - the
underlying common theme across definitions) ·
माया च अविद्या (māyā ca avidyā – mystery & nescience) o
उभयम् अपि मौलिकरूपेण समानम् अस्ति (ubhayam api maulikarūpēṇa samānam asti – both are fundamentally the same) o
उभयम् अपि सन्दर्भेण भिन्नं भवति (ubhayam api sandarbhēṇa bhinnaṁ bhavati – both are conceptually different) ·
आश्रय अविद्यायाः (āśraya avidyāyāḥ – locus of nescience) o जीवाश्रित वाद अविद्यायाः (jīvāśrita
vāda avidyāyāḥ – soul-locus of nescience doctrine) o ब्रह्माश्रितवाद अविद्यायाः (brahmavāśritavāda avidyāyāḥ – doctrine of god residing nescience) o
आभासवाद दृशीक (ābhāsavāda dṛśīka – doctrine of appearance perspective) o सांश्लेषिक समर्तहन (sāṃśleṣika
samartahana – synthetic reconciliation) ·
अविद्या च विसृष्टि (avidyā
ca visṛṣṭi – nescience & creation) |
|
प्रकारः अविद्यायाः (prakāraḥ avidyāyāḥ - modes of nescience) ·
विक्षेप
पूर्णालेख (vikśepa pūrṇālekha – projective holography) ·
उपमाभ्यः
शिक्षमाणः (upamābhyaḥ śikṣamāṇaḥ
– learning from analogies) ·
बहुमाध्यम
मनोरञ्जनं केस अध्ययनरूपेण (bahumādhyama
manōrañjanaṁ
kēsa adhyayanarūpēṇa
- Multimedia entertainment as a case study) o
भावनात्मकः
कारकः (bhāvanātmakaḥ kārakaḥ - the emotional factor) o
उदयमानाः अग्रिमपीढीयाः अनुकरणप्रौद्योगिकयः (udayamānāḥ agrimapīḍhīyāḥ anukaraṇapraudyōgikayaḥ
- emerging
next generation simulation technologies) ·
ब्रह्म आवर्ण शक्ति (brahma āvarṇa śakti – Power of cosmic
censorship) |
|
सत्यात् उच्चतरसत्यं प्रति (satyāt
uccatarasatyaṁ prati - from truth to higher truth) ·
मिथ्या च सत्य (mithyā ca satya - illusion & reality) ·
सत्यद्वय वाद (satyadvaya vāda – doctrine of two truths) ·
त्रिस्वभाव सत्त्व (tri svabhāva sattva – triple natured
existence) o परिकल्पित स्वभाव (parikalpita
svabhāva – imaginary nature) o
परतन्त्र स्वभाव (paratantra svabhāva – other
dependent nature) o
परिनिष्पन्न स्वभाव (pariniṣpanna svabhāva
– consummate nature) ·
अत्युत्तम माया (atyuttama māyā – Transcending
Illusion) |
|
अस्थिशास्त्र मायायाः (asthiśāstra
māyāyāḥ – ontology of illusion) ·
त्रिपदार्थ सत्य (tripadārtha satya
– trifold reality) ·
पाश लक्षण
(pāśa lakṣaṇa – nature of fetter) ·
पाश पञ्च
मलानाम् (pāśa pañca malānām – bondage of five fetters) o आणव मल
(āṇava mala – limiting impurity) o तिरोधान
मल (tirodhāna mala –
concealing impurity) o
कर्म मल (karma mala – acting adjunct) o
माया मल (māyā mala – illusive adjunct) o मायेयेम्
मल (māyeyam mala – acting
adjunct) |
|
पञ्चविध कञ्चुकाः (pañcavidha
kañcukāḥ – fivefold
cloaks) ·
कञ्चुक
कालस्य (kañcuka kālasya – cloak of time) o विशाल संरचना
(viśāla saṁracanā – spatial topology) ·
कञ्चुक
कलायाः (kañcuka kalāyāḥ – cloak of fragment) ·
कञ्चुक
नियतेः (kañcuka niyateḥ – cloak of restraint) o कर्म विध्यः निमित्ततायाः (karma
vidhyaḥ nimittatāyāḥ - karmic laws of causation) o
कर्मणि धर्मस्य नैतिक आव्हानानि (karmaṇi dharmasya
naitika āvhānāni – ethical challenges of dharma in karma) o आत्म नित्यता (ātma nityatā - eternity of the Soul) o प्रकृतेः मौलिकनियमाः (prakr̥tēḥ maulikaniyamāḥ - the fundamental
laws of nature) ·
कञ्चुक
कलायाः (kañcuka kalāyāḥ
– cloak of
fragment) ·
कञ्चुक
विद्यायाः (kañcuka vidyāyāḥ – cloak of
knowledge) o भ्रम ख्याति वाद (bhrama
khyāti vāda – doctrine of erronous
apprehension) o असत् ख्याति (asat khyāti – apprehension of the non-existent) o आत्म ख्याति (ātma khyāti – subjective
/ self cognition) o सदासत् ख्याति (sadāsat khyāti – conjoint perception) o विपरीत ख्याति (viparīta khyāti – misapprehension) o अनिर्वचनीय ख्याति (anirvacanīya khyāti – apprehension of the indeterminable) o सत् ख्याति (sat khyāti
– apprehension of the real) o अभिनव अन्यथा ख्याति (abhinava anyathā khyāti – modern alternate apprehension) ·
कञ्चुक
रागस्य (kañcuka
rāgasya– cloak of desire) |
|
पुरुष तत्त्व (puruṣa tattva –
Soul /Anthropic Principle) ·
पतिः /பதி (patiḥ / pati - lord) ·
पशु / பசு
(paśu / pasu
– monadic soul) ·
पाश / பாசம் (pāśa / pāsam - bondage) ·
कारण
अवस्था (kāraṇa
avasthā –
causal states) ·
सप्तविध प्रमार्तिन् (saptavidha pramārtin – sevenfold
perccivers) |
|
प्रकृति (prakṛti - Matter / Nature) ·
त्रिगुण
परिणाम (triguṇa pariṇāma - trifold manifestation) ·
महत्
तत्त्व (mahat
tattva – Supreme Principle) ·
कार्य
आत्म अवस्था (kārya
ātma avasthā – effectual states of soul) o कार्य अनुवस्था (kārya anuavasthā –
effectual sub-states) ·
पञ्च
कोश (pañca
kośa
- Five
Fold Sheaths) o
चैतन्यरूपेण अविज्ञानम् (caitanyarūpēṇa avijñānam – nescience as consciousness) ·
अश्वत्तवृक्षरूपेण
ब्रह्माण्डविकासः (aśvattavr̥kṣarūpēṇa brahmāṇḍavikāsaḥ - The evolution of the
universe in the form of a fig tree) |
सप्तमग्रन्थस्य प्रमुखविषयाः (saptamagranthasya pramukhaviṣayāḥ - the main themes of the seventh book)
|
सप्तम ग्रन्थ (saptama
grantham – seventh treatise) |
|
अन्नमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (annamayakōśē divya brahmāṇḍavijñānam – Divine Cosmology in the Food Sheath) |
|
भौतिक व्रत (bhautika vrata – physical realm) |
|
द्रव्य (dravya
- substance) ·
पञ्च
महा भूत (pañca mahā bhūta – five
gross physical matter) ·
गुण (guṇa - quality) |
|
शारीरभूतलोकस्य
(śārīrabhūtalokasya – anatomy of
physical world) ·
अणुत्वम् (aṇutvam - atomicity) ·
महावस्तूनि (mahāvastūni - mega objects) |
|
भूतस्य अवस्थाः (bhūtasya avasthāḥ - states of matter) ·
நிலம் /पृथिवी (nilam / pṛthivī - earth) ·
நீர் /अप् (nīr/ ap - water) ·
நெருப்பு / अग्नि (neruppu / agni – fire / plasma) ·
காற்று / वायु (kāṛṛu /
vāyu –
air/gas) ·
ஆகாயம் / आकाश (āgāyam
/ ākāśa - Aether/Vacuum) |
|
प्राणमयकोशे दिव्य
ब्रह्माण्डविज्ञानम् (prāṇamayakośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Vital Sheath) |
|
प्राण तत्त्व (prāṇa tattva - Life Principle) ·
जीव वैविध्य
(jīva vaividhya - biodiversity) ·
अत्यावश्यक जीवरसायन (atyāvaśyaka
jīvarasāyana – essential biochemistry) o
जीवनस्य
मूलभूताः निर्माणखण्डाः
(jīvanasya mūlabhūtāḥ nirmāṇakhaṇḍāḥ - Basic building blocks of Life) ·
कोशिकानां सजातीयसमूहीकरणरूपेण ऊतकाः (kōśikānāṁ sajātīyasamūhīkaraṇarūpēṇa ūtakāḥ - tissues as
homogeneous groupings of cells) o
दातुसाम्य
(dātusāmya - homeostasis) ·
स्थूलभौतिकशरीरस्य
शरीररचना (sthūlabhautikaśarīrasya śarīraracanā – anatomy of the gross physical body) o
सप्त
अङ्ग (sapta
aṅga – seven limbs) o इन्द्रिय (indriya - sense faculty) o केन्द्रिय चेता संहति (kendriya ceta saṁhati
- Central Nervous System) |
|
जीवनस्य गम्भीरपदार्थानाम् त्वरितदृष्टिः (jīvanasya gambhīrapadārthānām tvaritadr̥ṣṭiḥ - A quick glance at the critical stages of life) ·
जननं (jananaṁ - birth) o विदाः पुनरुत्पादनस्य (vidāḥ
punarutpādanasya – kinds of reproduction) o प्रजनन जीवन चक्र एवं
आनुवंशिक विरासत (prajanana jīvana cakra ēvaṁ ānuvaṁśika virāsata - reproduction life
cycle & genetic inheritance) ·
लिङ्गनिर्णयः (liṅganirṇayaḥ - gender determination) o गर्भाधान सम्स्कार (garbhādhāna samskāra – womb
gifting sacrament) o सीमन्तोन्नयनम् (sīmantoannayanam
– parting the hair) o प्रसव (prasavaṁ - parturition) o प्रसवः सुतिका च चरणाः (prasavaḥ sutikā ca caraṇāḥ - The stages of delivery and midwifery) ·
मरण (maraṇa – death) o मरण मनोविज्ञानस्य (maraṇa
manovijñānasya - psychology of
death) o शरीरशास्त्र मरणस्य (śarīraśāstra maraṇasya - physiology of death) |
|
मनोमयकोशे दिव्य
ब्रह्माण्डविज्ञानम् (manomayakośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Mind Sheath) |
|
मनोमय कोश (manomaya kośa – mind
predominant sheath) ·
मनसः संरचनात्मकः भङ्गः (manasaḥ saṁracanātmakaḥ
bhaṅgaḥ – the structural breakdown of mind) o
मनः (manaḥ
- mind) o
स्मृति
/चित्त (smṛti
/ citta – memory) o
बुद्धिः (buddhiḥ
- intelligence) o
अहङ्कार (ahaṅkāra
-self-arrogation) |
|
प्रमाणविज्ञान (pramāṇavijñāna – epistemology) ·
प्रमाणानि ज्ञानस्य (pramāṇāni jñānasya – measures of
knowing) ·
प्रत्यक्ष/காண்டல் (pratyakṣa / kāṇṭal - perception) o प्रकारः प्रत्यक्षस्य (prakāraḥ pratyakṣasya - types of
perception) o षड्विधः संप्रयुक्तक हेत्वः
(ṣaḍvidhaḥ saṃprayuktaka hetvaḥ- sixfold
co-operative causes) o दृश्यप्रतीतिषु गहनं गोतां
(dr̥śyapratītiṣu
gahanaṁ gōtāṁ
– a deep-dive into the visual perceptions) ·
अनुमान / கருதல் (anumāna /
karuthal – inference/ syllogism) ·
शब्द /உரை (śabda / urai –
verbal testimony) o शब्दप्रमाण लक्षण (śabdapramāṇa lakṣaṇa –
definition of verbal testimony) |
|
जीव पिण्ड अवस्था (jīva piṇḍa avasthā – Internal Phases in Vital Plane) ·
जाग्रत
अवस्था (jāgrat avasthā - waking state) ·
स्वप्न अवस्था (svapna
avasthā - dream state) ·
सुषुप्ति अवस्थ (suṣupti
avasthā - deep sleep) |
अष्टमग्रन्थस्य
प्रमुखविषयाः (aṣṭamagranthasya pramukhaviṣayāḥ - the main themes of the eigth
book)
|
अष्टम ग्रन्थ (aṣṭama
grantham – eighth treatise) |
|
विज्ञानमय कोशे दिव्य ब्रह्माण्डविज्ञानम्
(vijñāṇamaya kośē divya brahmāṇḍavijñānam – Divine
Cosmology in the Gnostic Sheath) |
|
ज्ञानक्षेत्रस्य अवलोकनम् (jñānakṣētrasya avalōkanam - overview of the knowledge field) ·
उत्तर प्रज्ञान (uttara prajñāna – higher wisdom) ·
निभृतार्थ सांख्यानि (nibhṛtārtha sāṃkhyāni - occult
numbers) ·
निभृतार्थ वाक् (nibhṛtārtha vāk – occult logos / word) o संस्कृतम् (saṁskṛtam - Sanskrit) o தமிழ் (tamiḻ - Tamil) o עברית (hebrew - hebrew) o Ελληνικά (ellinika
- Greek) o لأَبْجَدِيَّة العَرَبِيَّة (al-abjadīyah al-ʻarabīyah – arabic alphabet) o दिव्यशब्द
अस्तिकायविद्या संस्कृतस्य (divyaśabda astikāyavidyā saṃskṛtasya – theosonic
ontology of Sanskrit) |
|
मन्त्र शक्ति (mantra śakti – potency
of sonic formula) ·
मन्त्र
लक्षण (mantra lakṣaṇa - defnition of
mantra) ·
मुख्य सौलक्षण्य (mukhya saulakṣaṇya - main auspiscious features) o ब्रह्म विवृति (brahma vivṛti - Divine Revelation) o रथाङ्गी छन्दस् (rathāṅgī chandas -
rythemic metre / prosody) o तात्पर्य अर्थ (tātparya artha – intended meaning) ·
प्रणव मन्त्र परिभाष (praṇava mantra
paribhāṣa – definition of strong mantra) ·
विद्या
मन्त्र (śrīvidyā mantra) o स्वर
वर्ण माला (svara varṇa mālā – garland
of letters with vowels) o व्यञ्जन वर्ण माला (vyañjana varṇa mālā – garland
of letters with consonants) o वागर्थः संपृक्त (vāgarthaḥ saṁpṛkta – word
meaning fusion) o गुप्त मन्त्र (gupta mantra – cryptic mantra) o षट्कोणार्थ (ṣaṭkoṇārtha - six fold meanings) ·
महा वाक्यानि (mahā vākyāni – Supreme Declartions) ·
तारक मन्त्र (tāraka mantra – soterilogical mantra) o शैव तारक मन्त्र (śaiva tāraka mantra) o वैष्णव तारक मन्त्र (vaiṣṇava tāraka mantra) ·
मन्त्र
योग साधन (mantra yoga sādhana – mantra yoga techniques) o श्रवणं (śravaṇaṁ - listening/hearing) o मनन (manana – reflection) o निदिध्यास / भावना (nididhyāsa / bhāvanā - contemplation) |
|
जैवचुम्बकीय कुण्डलिनीशक्ति (jaivacumbakīya kuṇḍalinīśakti - biomagnetic conserved energy) ·
अष्टाङ्ग
योग (aṣṭāṅga yoga - eight limbed
yoga) o यम (yama - abstention) o नियम (niyama – observance) o आसन (āsana – posture) o प्राणायाम (prāṇāyāma - breath extention) o प्रत्याहर (pratyāhara – abstraction) o धारणा
(dhāraṇā – concentration) o ध्यान
(dhyāna – contemplation/meditation) o समाधि
(samādhi – atonement) ·
जैव चुम्बकीय
कुण्डलिनीयोग का दार्शनिक अवलोकन (jaiva cumbakīya kuṇḍalinīyōga kā dārśanika avalōkana - philosophical
overview of biomagnetic kundalini yoga) ·
नाड्यः
(nāḍyaḥ– tubes / channels) ·
आधार
चक्राणि (ādhāra cakrāṇi – support centres) o मूलाधार
चक्र (mūlādhāra cakra – fundamental base centre) o
स्वाधिष्टान
चक्र (svādhiṣṭhāna cakra – aut base center) o
मणिपूर चक्र (maṇipūra cakra – whole gem center) o अनहत चक्र (anāhata cakra –
unstruck sound center) o विशुद्ध
चक्र (viśuddha cakra –
cleansing centre) o आज्ञा चक्र (ājñā cakra – command center) o नवावरण चक्र (navāvaraṇa cakra – nine ascending vortices) ·
बालचक्रों का वैकल्पिक लेखा (bālacakrōṁ kā vaikalpika lēkhā – alternate account of minor centers) ·
निभृतार्थ सिद्धि (nibhṛtārtha siddhi – Occult Potencies) |
नवमग्रन्थस्य प्रमुखविषयाः (navamagranthasya pramukhaviṣayāḥ - the main themes of the ninth
book)
|
नवम ग्रन्थ (navama grantham – ninth
treatise) |
|
आनन्दमयकोशे दिव्य ब्रह्माण्डविज्ञानम् (ānandamayakośē divya brahmāṇḍavijñānam – Divine Cosmology in the Bliss Sheath) |
|
अध्याचर
आनन्दस्य (adhyācara ānandasya – domain of bliss) ·
समाधि/சமாதி (samādhi/samādi – atonement) ·
आनुषासिक
पूर्वसंभारः (ānuṣāsika pūrvasaṃbhāraḥ - disciplinary prerequistes) ·
मानस
अवस्थाः समाधौ (mānasa avasthāḥ
samādhau – mental states in
atonement) o पूर्व भूमि समाधेः (pūrva bhūmi samādheḥ - initial stage
of atonement) o
अन्त्य
भूमि समाधेः (antya bhūmi samādheḥ
- final stage of atonement) ·
भक्ति
योग (bhakti yoga – devotional communion) |
|
भक्ति योग (bhakti yoga
– devotional communion) ·
रहस्यमय
माइलस्टोन (rahasyamaya māilasṭōna - mystical milestones) o
विवेक (viveka – prudence) o निर्वेद (nirveda - revulsion) o विरक्ति (virakti - indifference) o भीति (bhīti - fear) o प्रसाद हेतु (prasāda
hetu - purpose) o उत्क्रमण
पर्व (utkramaṇa parva – dying period) o अर्चिरादि पर्वम् (arcirādi parvam – path of light
period) ·
सक्ष्याणि ईश्वरदर्शनस्य (sakṣyāṇi īśvaradarśanasya
– testimonies on theophany) o
हिन्दुधर्मात्
साक्ष्याणि (hindudharmāt sākṣyāṇi - testimonies from Hinduism) o
अब्राहमधर्मेभ्यः साक्ष्याणि (abrāhamadharmēbhyaḥ sākṣyāṇi – testimonies from
Abrahamic religions) ·
महाभक्तिभावन (mahā bhakti bhāvana – Supreme Devotional Role Playing) o
दास्य भाव (dāsya
bhāva - Servant of God attitude) o सत्पुत्र /शान्त भाव (satputra / śānta bhāva – true child attitude) o साख्य भाव (sākhya
bhāva - Friend of God attitude) o वात्सल्य भाव (vātsalya bhāva
– parent of God) o ईश्वर भाव (īśvara bhāva – God with god attitude) o शिश्य भाव (śiśya bhāva – student attitude) o मधुर भाव (madhura bhāva - Fiancee of God) |
|
अपवादात्मकप्रकाराः भक्तिः (apavādātmakaprakārāḥ bhaktiḥ – exceptional types of
devotion) ·
विद्वेष भक्ति (vidveṣa bhakti
– hateful devotion) o असुर च देव संबन्धित्व (asura
ca deva saṃbandhitva – demon & god relationship) o கந்தனினஂ சூரசம்ஹாரம் (kandanin sūrasamhāram – Kanda’s defeat of demon) o देवीमहात्म्यम् (devīmahātmyam – glory
of the goddess) § मधु च कैटभ भङ्गयोः (madhu ca kaiṭabha bhaṅgayoḥ - defeat of madhu & kaiṭabha) § महिशासुर मर्दिन् (mahiśāsura mardin - demonic Mahisha destruction) § शुंभश्चनिशुंभ भङ्गयोः (śuṃbhaścaniśuṃbha bhaṅgayoḥ - defeat of śumbha & niśumbha) o रावण संहार (rāvaṇa saṃhāra – ravana’s destruction) o பரமசிவனின் அட்டவீரட்டானம் (paramasivanin aṭṭavīraṭṭānam – eight-fold valors
of Supreme Shiva) ·
लंपट भक्ति (laṃpaṭa bhakti – Lustful Devotion) o
ईश्वरीयतायाः
प्रति प्रेम एव महत्त्वपूर्णम् (īśvarīyatāyāḥ prati prēma ēva mahattvapūrṇam - Love for Divinity is all that matters) |
दशमग्रन्थस्य प्रमुखविषयाः (daśamagranthasya pramukhaviṣayāḥ - the main themes of the tenth
book)
|
दशम ग्रन्थ (daśama grantham – tenth
treatise) |
|
अन्तिममोक्षः (antimamōkṣaḥ – final salvation) |
|
परमुक्तिविद्या (paramuktividyā – soteriology) ·
संसार
चक्र (saṁsāra cakra – re-incarnation cycle) ·
मोक्ष मार्ग (mokṣa mārga – pathways to liberation) o आध्यात्मिकपरिपक्वतायाः डिग्रीः (ādhyātmikaparipakvatāyāḥ ḍigrīḥ - degrees of spiritual
maturity) o मृत्युः एकप्रकारः विलयः (mr̥tyuḥ ēkaprakāraḥ vilayaḥ - death is a kind of dissolution) o पुनर्जन्मस्य तत्वमीमांसा (punarjanmasya tatvamīmāṁsā – metaphysics of rebirth) |
|
मोक्षस्य प्रकारः (mokṣasya prakāraḥ – types of liberation) ·
सदेह / जीवन् मुक्ति (sadeha / jīvan mukti - ante mortem liberation) ·
विदेह
मुक्ति (videha mukti - disembodied salvation) ·
अमृत मुक्ति (amṛta mukti – immortal liberation) |
|
अमृतमुक्तिसाक्ष्याणि (amr̥tamuktisākṣyāṇi - testimonies of immortal
liberation) ·
श्री नचिकेता महऋषि (śrī naciketā mahaṛṣi) ·
श्री
भक्त मार्कण्डेय महऋषि (śrī bhakta mārkaṇḍeya mahaṛṣi) ·
श्री
सत्य्वान्सावित्री (śrī satyvānsāvitrī) ·
श्री
भुशुण्ड महऋषि (śrī bhuśuṇḍa mahaṛṣi) ·
श्री भक्त प्रहलाद (śrī bhakta prahalāda) ·
ஸ்ரீ மாணிக்கவாசகர் (srī
māṇikkavācagar) ·
ஸ்ரீ சுந்தரமூர்த்தி நாயனார் (srī sundaramūrtti nāyanār) ·
ஸ்ரீ திருஞானசம்பந்தர் (srī tirujñānasambandar) ·
ஸ்ரீ பத்திரகிரியார் (srī baddiragirīyār) ·
கோதை ஸ்ரீ ஆண்டாள் நாச்சியார் (kōtai srī āṇṭāḷ nācciyār) ·
Taoist Masters |
|
अन्तिमात्मावस्था (antimātmāvasthā –
ultimate soul state) ·
बहुलतायां निरपेक्ष एकत्वम् एकता च (bahulatāyāṁ nirapēkṣa ēkatvam ēkatā ca - the absolute
singularity & unity in multiplicity) |
|
मम अन्तिमविचाराः (mama antimavicārāḥ - my
final thoughts) |
|
मम शिक्षणं संक्षेपेण (mama śikṣaṇaṁ saṁkṣēpēṇa – my learnings in a
nutshell) ·
एकं चित्रात्मकं
प्रतिनिधित्वम् (ēkaṁ citrātmakaṁ pratinidhitvam - a graphical representation) ·
ईश्वरस्य
अन्वेषणस्य विषये लघु उपमा (īśvarasya anvēṣaṇasya viṣayē laghu upamā - a small analogy about finding God) |
|
प्रगमन यात्रिकस्य (pragamana yātrikasya - the pilgrim’s progress) ·
मम मायायात्रा, एतावत्पर्यन्तं (mama
māyāyātrā, ētāvatparyantaṁ – my magic journey, so far) ·
प्रेरणास्रोताः (prēraṇāsrōtāḥ - sources of inspiration) o
गुरु कृपा (guru kṛpā – guru’s
grace) o पवित्रशास्त्राणि (pavitraśāstrāṇi –
holy scriptures) o ईश्वर अनुग्रह (īśvara anugraha –
divine blessing) ·
भवतः मम च
मध्ये (bhavataḥ mama ca madhyē - between you and me) ·
अग्रे
मार्गः (agrē mārgaḥ - the road ahead) |
परिशिष्ट-2: सूचना प्रौद्योगिकी करियर सारांश (pariśiṣṭa-2: sūcanā praudyōgikī kariyara sārāṁśa - Appendix-2: Information Technology Career Summary)
- Horizontal
Technology Domains: Enterprise
Information Management, Search, Identity & Access Management, Social
Networking, Enterprise Cloud Management, Micro Services, Data Sciences, J2EE,
LAMP, C++, Corba, Oracle DB, MS SQL, ESB
- Vertical
Business Domains: Food Processing and Agro-Technologies, Media
& Entertainment, Financial Information Publishing, Healthcare & Life
Sciences Information Publishing, Plant and Automation
- Corporate Roles: Enterprise Architect, Solutions Architect, Content Architect
परिशिष्ट-3: भारतीयज्ञानव्यवस्थायाः प्रसारणे मम विनम्रयोगदानम् (pariśiṣṭa-3: bhāratīyajñānavyavasthāyāḥ prasāraṇē mama vinamrayōgadānam - Appendix-3: My humble contribution to the spread of the Indian knowledge system)
भारतीय ज्ञान प्रणाली पर मम अङ्कीयदृश्यलेखाः (bhāratīya jñāna praṇālī para mama aṅkīyadṛśyalekhāḥ - my digital videos on Indian Knowledge System)
# | Theme | Video URL |
V1 | भारतीय सनातनधर्म Duration: 1.5 hrs
| https://www.youtube.com/watch?v=0PjT9LmtBOY
|
V2 | My mini scriptural library at home Duration: 1.5 hrs |
|
भारतीय ज्ञान प्रणाली पर मम जालवृत्त्यः (bhāratīya jñāna praṇālī
para mama jālavṛttyaḥ - my webblogs on Indian Knowledge System)
Main URL: https://whatisgod-navaratradashahara.blogspot.com/
|
# |
Blog Topics |
URL |
|
A1 |
अधिदैविक सार्थकत्व विद्वेशभक्तेः (adhidaivika sārthakatva vidveśabhakteḥ -
spiritual significance of hateful devotion) |
https://whatisgod-navaratradashahara.blogspot.com/p/adhidaivika-sarthakatva-vidvesabhakteh.html |
|
A2 |
महात्म्य नवरात्र च दशहरा उत्सवस्य (mahātmya
navarātra ca daśaharā utsavasya - greatness of nine-nights and seizing the
ten) |
https://whatisgod-navaratradashahara.blogspot.com/p/navaratri-dasahara-nine-nights-ten.html |
|
A3 |
श्री देवी पराक्रम (śrī devī parākrama – valour of
Goddess) |
https://whatisgod-navaratradashahara.blogspot.com/p/sri-devi-parakrama-valour-of-goddess.html |
|
A4 |
रावण संहार (rāvaṇa saṃhāra – ravana’s destruction) |
https://whatisgod-navaratradashahara.blogspot.com/p/ravana-samhara-ravanas-destruction.html |
|
A5 |
பொம்மை கொலு ((bommai kolu -
doll display) |
https://whatisgod-navaratradashahara.blogspot.com/p/bomai-kolu-doll-display.html |
|
A6 |
अधिदैविक सार्थकत्व सरस्वती च आयुध पूजस्य (adhidaivika sārthakatva
sarasvatī ca āyudha pūjasya - spiritual significance of sarasvati and ayudha
puja) |
https://whatisgod-navaratradashahara.blogspot.com/p/ayudha-puja-instrument-worship.html |
Main URL: https://chitsabhesayamangalam.blogspot.com/
# | Blog Topics | URL |
B1 | पवित्र भूलोगविज्ञान चिदंबरस्य (pavitra bhūlogavijñāna cidaṃbarasya - sacred geography of Chidambaram) | https://chitsabhesayamangalam.blogspot.com/p/pavitra-bhulogavijnana-cidambarasya.html |
B2 | ज्योतिष अर्थवत्त्व आर्द्रा दर्शनस्य (jyotiṣa arthavattva ārdrā darśanasya - astronomical significance of Arudra vision) | https://chitsabhesayamangalam.blogspot.com/p/astronomical-significance-of-ardra.html |
B3 | अर्थवत्त्व ब्रह्म निर्माणज़िल्पस्य (arthavattva brahma nirmāṇailpasya - Significance of sacred architecture) | https://chitsabhesayamangalam.blogspot.com/p/significance-of-sacred-architecture.html |
B4 | ब्राह्मप्रतिकाविद्यानटराजस्य (brāhmapratikāvidyānaṭarājasya – sacred iconography of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/sacred-iconography-of-paramananda.html |
B5 | ब्रह्मपिण्डसंसुतिविज्ञान गुर्वर्थत्व (brahmapiṇḍasaṃsutivijñāna gurvarthatva - Macro and Micro Cosmological significance) | https://chitsabhesayamangalam.blogspot.com/p/cosmological-significance.html |
B6 | निहित-जाल ताण्डव नटराजस्य (nihitajālatāṇḍava naṭarājasya – nested network dance of dance-king) | https://chitsabhesayamangalam.blogspot.com/p/nihitajalatandava-nested-network-dance.html |
B7 | कल्प विज्ञान चिदंबरस्य (kalpa vijñāna cidaṃbarasya – ritual science of gnostic space) | https://chitsabhesayamangalam.blogspot.com/p/kalpa-vijnana-cidambarasya-ritual.html |
B8 | वार्षिक उत्सव (vārṣika utsava- annual festival) celebrated as ब्रह्मोत्सव / महोत्सव (brahmotsava / mahotsava – grand festival) | https://chitsabhesayamangalam.blogspot.com/p/varsika-utsava-annual-festival.html |
Main URL: https://whatisgod-vidveshabhakti.blogspot.com
|
# |
Blog Topics |
URL |
|
C1 |
श्री देवी पराक्रम (śrī devī parākrama – valour of Goddess) |
https://whatisgod-vidveshabhakti.blogspot.com/p/sri-devi-parakrama-valour-of-goddess.html |
|
C2 |
கந்தனினஂ
சூரசம்ஹாரம் (kandanin sūrasamhāram – Kanda’s defeat of demon) |
https://whatisgod-vidveshabhakti.blogspot.com/p/kandanin-surasamharam-kandas-defeat-of.html |
|
C3 |
பரமசிவனின் அட்டவீரட்டானம் (paramasivanin
aṭṭavīraṭṭānam – eight-fold valors of Supreme Shiva) |
https://whatisgod-vidveshabhakti.blogspot.com/p/paramasivanin-attavirattanam-eight-fold.html |
D. Main Blog Theme: सनातनधर्म (sanātanadharma - eternal spirituality)
Main URL: https://whatisgod-sanathanadharma.blogspot.com/
|
# |
Blog Topics |
URL |
|
D1 |
भारतीय सनातनधर्म (bhāratīya
sanātanadharma -Indian eternal spirituality) |
https://whatisgod-sanathanadharma.blogspot.com/p/bharatiya-sanatanadharma-indian-eternal.html |
|
D2 |
माया अविद्यायाः (māyā avidyāyāḥ - paradox of nescience) |
https://whatisgod-sanathanadharma.blogspot.com/p/maya-avidyayah-paradox-of-nescience.html |
|
D3 |
स्वामी सर्वप्रियानन्दस्य आस्रय अविद्यायाः उत्तमव्याख्याने मम द्वौ सेण्टौ svāmī sarvapriyānandasya āsraya avidyāyāḥ
uttamavyākhyānē mama dvau sēṇṭau – My two cents
on Swami Sarvapriyananda's excellent explanation of the locus of ignorance) |
https://whatisgod-sanathanadharma.blogspot.com/p/my-two-cents-on-swami-sarvapriyanandas.html |
|
D4 |
पौराणिककालयात्रायाः व्यवहार्यतायाः विषये अनुमानाः (paurāṇikakālayātrāyāḥ
vyavahāryatāyāḥ viṣayē anumānāḥ - speculations on feasibility
of puranic time travel) |
https://whatisgod-sanathanadharma.blogspot.com/p/speculations-on-feasibility-of-puranic.html |
|
D5 |
अध्याचर आनन्दस्य (adhyācara
ānandasya – domain of bliss) |
https://whatisgod-sanathanadharma.blogspot.com/p/adhyacara-anandasya-domain-of-bliss.html |
|
D6 |
कालवहति च ब्रह्माण्ड प्रव्लय (kālavahati ca brahmāṇḍa
pravlaya - time elapse and macrocosmic collapse) |
https://whatisgod-sanathanadharma.blogspot.com/p/kalavahati-ca-brahmanda-pravlaya-time.html |
|
D7 |
द्विधमहाइतिहासशास्त्रे (dvidhamahāitihāsaśāstre –
twofold major epic-scriptures) |
|
|
D8 |
वेदान्तपरित्राणसत्सङ्ग (vedāntaparitrāṇasatsaṅga –
vedanta retreat virtuous assemblage) |
https://whatisgod-sanathanadharma.blogspot.com/p/vedantaparitranasatsanga-vedanta.html#gsc.tab=0 |
E. Main Blog Theme: Spiritual Significance of Religious Festivals
Main URL: https://whatisgod-religiousfestivals.blogspot.com/
|
# |
Blog Topics |
URL |
|
E1 |
भारतीय धार्मिक
पञ्चाङ्ग - एक त्वरित दृष्टि (bhāratīya dhārmika pañcāṅga - ēka tvarita dr̥ṣṭi - Indian Religious
Calendar - A Quick Look) |
https://whatisgod-religiousfestivals.blogspot.com/p/hindu-religious-calendar-overview.html |
|
E2 |
முருகா!
பெருமைபெறு நினதுபுகழ் பேசவேண்டும் (Murugā! Perumaipeṟu Niṉatupukaḻ Pēcavēṇṭum – Muruga! Let Your Glory Be Extolled) |
https://whatisgod-religiousfestivals.blogspot.com/p/muruga-perumaiperu-ninatupukal.html |
|
E3 |
आध्यात्मिकं
महत्त्वम् अक्षय तृतीयायाः (ādhyātmikaṁ mahattvam akṣaya tr̥tīyāyāḥ - spiritual significance of the un-decaying triad) |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-aksaya-trtiya.html |
|
E4 |
காரடையான்நோன்பெனும்
சாவித்திரி விரததின் ஆன்மீகமகிமை (kāraṭaiyāṉṉōṉpeṉum cāvittiri viratatiṉ āṉmīkamakimai - spiritual glory
of Savitri resolve known as Karadaiyan nonbu) |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-karadayan.html |
|
E5 |
जैनधर्मस्य
महिमा (jainadharmasya mahimā - glory of Jainism) |
https://whatisgod-religiousfestivals.blogspot.com/p/glory-of-jainasamaya-jain-religion.html |
|
E6 |
தமிழ்மொழியின் பெருமை (tamiḻ moḻyin perumai – glory of
Tamil language) |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-thamizh.html |
|
E7 |
आध्यात्मिकमहत्व
महाशिवरात्रेः (ādhyātmikamahatva mahāśivarātreḥ - spiritual
significance of Maha Shiva Ratri) |
https://whatisgod-religiousfestivals.blogspot.com/p/mahasivaratri-supreme-auspicious-night.html |
|
E8 |
கார்திகை
மகா தீப திருவிழா (kārtigai magā dīpa tiruvizhā) |
https://whatisgod-religiousfestivals.blogspot.com/p/kaarthigai-magaa-dhipa-thiruvizhaa.html |
|
E9 |
कृष्णं वन्दे
जगद्गुरुम् (kṛṣṇaṃ vande jagadgurum - salutations to
krishhna, the universal guru) |
https://whatisgod-religiousfestivals.blogspot.com/p/krsnam-vande-jagadgurum-salutations-to.html |
|
E10 |
ஆடி
அமவாசையும் அப்பரின் திருகைலாயகாட்ச்சி தரிசனமும் (āḍi amāvasaiyum apparin tirukailāya kātci darisanamum -Adi amavasai
and Appar's sacred Kailash vision realization) |
https://whatisgod-religiousfestivals.blogspot.com/p/aadi-amaavasai-thiru-kailaaya-kaatchi.html |
|
E11 |
गुरु /
व्यास पूर्णिमा (guru / vyāsa pūrṇimā) |
https://whatisgod-religiousfestivals.blogspot.com/p/guru-vyasa-purnima.html |
|
E12 |
الأهمية الروحية
للحج المقدس (al'ahamiyat alruwhiat lilhaji almuqadas – spiritual
significance of sacred Hajj) |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-sacred-hajj.html |
|
E13 |
श्री
रामानुजाचार्य अवतार जयन्ति (śrī rāmānujācārya avatāra jayanti - Sri
Ramanujacharya incarnation anniversary) |
https://whatisgod-religiousfestivals.blogspot.com/p/sri-ramanujacarya-avatara-jayanti-sri.html |
|
E14 |
श्री
आदि शंकरचार्य जयन्ति (śrī ādi śaṁkaracārya jayanti) |
https://whatisgod-religiousfestivals.blogspot.com/p/sri-adi-samkaracarya-jayanti.html |
|
E15 |
Spiritual significance of Jesus Christ – His birth, resurrection and
atonement |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-good-friday.html |
|
E16 |
ஸ்ரீ வைகுண்ட ஏகாதசியின் ஆன்மீக மகிமை (srī vaikuṇṭa ēkātaciyiṉ āṉmīka makimai – spiritual significance
of Sri Vaikunta Ekadasi) |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-sri-vaikunda.html |
|
E17 |
ஓம்!
சுவாமியே சரணம் ஐயப்பா! (ōm! suvāmiyē saraṇam aiyappā! – Om Salutations to Lord Aiyappa) |
https://whatisgod-religiousfestivals.blogspot.com/p/om-suvamiye-saranam-aiyappa.html |
|
E18 |
பங்குனி உத்திரத்தின் ஆன்மீக மகிமை (paṅkuṉi uttirattiṉ āṉmīka makimai – spiritual significance of panguni
uthiram) |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-panguni.html |
|
E19 |
ஆடி (பதிணெட்டாம்) பெருக்கின் ஆன்மீக மகிமை (āṭi (patiṇeṭṭām) perukkiṉ āṉmīka makimai – spiritual
significance of Adi (Padinettam) Perukku) |
https://whatisgod-religiousfestivals.blogspot.com/p/adi-padinettam-perukku.html |
|
E20 |
अन्नाभिषेक / அன்னாபிஷேகம் (annābhiśeka / annābhiśekam - food ablution) |
https://whatisgod-religiousfestivals.blogspot.com/p/annabhiseka-annabhisekam-food-ablution.html |
|
E21 |
திருக்கடையூர்
ஸ்ரீ மார்கண்டேய்னின் மரணமிலாபெருவாழ்வு (tirukkaḍaiyūril sri mārkaṇṭēyṉiṉ maraṇamilāperuvāḻvu -immortal liberation of sri markandeya at thirukadayur) |
https://whatisgod-religiousfestivals.blogspot.com/p/tirukadaiyuril-sri-markanteynin.html |
|
E22 |
தைபூசத்தின்
ஆன்மீக மகிமை (taipūsattiṉ āṉmīka magimai – spiritual significance
of Taipusam) |
https://whatisgod-religiousfestivals.blogspot.com/p/taipusattin-magimai-glory-of-taipusam.html |
|
E23 |
आध्यात्मिकमहत्व मृगशीर्ष मासस्य (ādhyātmikamahatva
mṛgaśīrṣa māsasya - mid spiritual significance of Margazi month) |
https://whatisgod-religiousfestivals.blogspot.com/p/spiritual-significance-of-markali-matam.html |
|
E24 |
ஆனி திருமஞ்சனத்தின் ஆன்மீக மகிமை (āṉi tirumañcaṉattiṉ āṉmīka makimai –
spiritual significance of Ani Thirumanjanam) |
https://whatisgod-religiousfestivals.blogspot.com/p/chit-sabesaaya-mangalam-aani.html |
|
E25 |
श्री रामजयम् (śrī rāmajayam - Glory to Lord Rama) |
https://whatisgod-religiousfestivals.blogspot.com/p/sri-ramajayam-glory-to-lord-rama.html |
|
E26 |
வான் கலந்த
மாணிக்கவாசக (vāṉ kalanta māṇikkavācaka! – Manikkavasaga thee
merged with the heaven) |
https://whatisgod-religiousfestivals.blogspot.com/p/van-kalanta-manikkavacaka.html |
|
E27 |
महासमाधि
दिन भग्वान् श्री रामकृष्णस्य (mahāsamādhi dina bhagvān śrī rāmakṛṣṇasya - supreme atonement day
of bhagavān śrī rāmakṛṣṇa paramahamsa) |
https://whatisgod-religiousfestivals.blogspot.com/p/mahasamadhi-dina-bhagvan-sri.html |
|
E28 |
ब्रह्मपराक्रम
श्री गणेशस्य (brahmaparākrama śrī gaṇeśasya - spiritual valor
of Lord Ganesha) |
https://whatisgod-religiousfestivals.blogspot.com/p/brahmaparakrama-sri-ganesasya-spiritual.html |
|
E29 |
आध्यात्मिकमहत्व श्रवणपौर्णमीतिथेः (ādhyātmikamahatva śravaṇapaurṇamītitheḥ – spiritual
significance of shravana paurnami tithi) |
https://whatisgod-religiousfestivals.blogspot.com/p/this-year-according-to-devavratapanc-ga.html |
|
E30 |
ஸ்ரீ நம்பியாரூரான்
/சுந்தரமூர்த்தி நாயனார் (srī nampiyārūrāṉ/ sundaramūrtti nāyaṉār) |
https://whatisgod-religiousfestivals.blogspot.com/p/sri-nampiyaruran-sundaramurtti-nayanar.html |
|
E31 |
आध्यात्मिकमहत्व नागपञ्चमी उपासनस्य (ādhyātmikamahatva nāgapañcamī upāsanasya – spiritual
significance of serpent-fifth contemplation) |
https://whatisgod-religiousfestivals.blogspot.com/p/nagapancami-upasana-serpent-fifth.html |
|
E32 |
திருவாடிப்பூர
மகோத்சவத்திருநாள் (tiruvāḍippūra magōtsavattirunāḷ - grand festival day of sacred āḍi
pūram) |
https://whatisgod-religiousfestivals.blogspot.com/p/tiruvadippura-magotsavattirunal-grand.html |
|
E33 |
போகியோபோகி
(bōgiyōbōgi) |
https://whatisgod-religiousfestivals.blogspot.com/p/bogiyobogi.html |
Main URL: https://whatisgod-iraamalingavallalaar.blogspot.com/
|
# |
Blog Topics |
URL |
|
F1 |
வள்ளலார்
- ஒரு அறிமுகம் (vaḷḷalār oru aṟimugam - Vallalar -
an introduction) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/oru-arimugam-introduction.html |
|
F2 |
வள்ளலாரின் சரியைகருமமார்கம் (vaḷḷalāriṉ cariyaikarumamārgam - disciplinary
servitude path of vallalar) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-cariyaikarumamargam.html |
|
F3 |
வள்ளலாரின் கிரியாபக்திமார்கம் (vaḷḷalāriṉ kiriyābaktimārkam -
ritualistic-devotion path of Vallalar) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-kiriyabaktimarkam.html |
|
F4 |
வள்ளலாரின் பக்தியோகமார்கம் (vaḷḷalāriṉ paktiyōkamārgam - yogic-devotion path of Vallalar) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-paktiyokamargam-yogic.html |
|
F5 |
வள்ளலாரின் மெய்ஞான விஞானம் (vaḷḷalāriṉ meyñāṉa viñāṉam - Vallalar's
spiritual science) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/testing-puranas.html |
|
F6 |
வள்ளலாரின் நோக்கில் இதிகாசபுராணங்கள் (vaḷḷalāriṉ nōkkil itikācapurāṇaṅkaḷ - Vallalar's perspective on epics and mythologies) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-meynana-vinanam-vallalars.html |
|
F7 |
வள்ளலாரின் மரணமிலாப் பெருவாழ்வு (vaḷḷalāriṉ maraṇamilāp peruvāzhvu -
Vallalar's immortalized supreme living) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/vallalarin-maranamilap-peruvazhvu.html |
|
F8 |
வள்ளலார் குறித்த சர்ச்சைகளும் அடியேனின் தெளிவுரையும் (vaḷḷalār kuṟitta carccaikaḷum aṭiyēṉiṉ teḷivuraiyum - my humble clarifications on
Vallalar related controversies) |
https://whatisgod-iraamalingavallalaar.blogspot.com/p/tester-deymystification.html |
F. Main Blog Theme: गुरुवैभवं (guruvaibhavaṃ - guru's glory)
Main URL: https://whatisgod-guruvesaranam.blogspot.com/2022/07/guruvaibhavam-guru-glory.html
|
# |
Bog Topic |
Blog URL |
|
1 |
अर्थवत्त्व
गुरुपूर्णिमायाः (arthavattva
gurupūrṇimāyāḥ - significance of gurupurnima) |
https://whatisgod-guruvesaranam.blogspot.com/p/arthavattva-gurupurnimayah-significance.html |
|
2 |
गुरुपरंपर वेदसंहितानम् (guruparaṃpara vedasaṃhitānam - preceptor tradition of vedic
corpus) |
https://whatisgod-guruvesaranam.blogspot.com/p/veda-mantra-rsi-kavi.html |
|
3 |
गुरुपरंपराः वेदान्तसंप्रदायस्य (guruparaṃparāḥ vedāntasaṃpradāyasya – preceptor lineages of
final-wisdom tradition) |
https://whatisgod-guruvesaranam.blogspot.com/p/guruparamparah-vedantasampradayasya.html |
|
4 |
गुरुपरंपराः सिद्धान्तसंप्रदायस्य (guruparaṃparāḥ siddhāntasaṃpradāyasya – preceptor lineages of
final accomplishment tradition) |
https://whatisgod-guruvesaranam.blogspot.com/p/guruparamparah-siddhantasampradayasya.html |
|
5 |
जगतगुरु श्री आदिशंकराचार्य भगवद्पादानुसारं किं व्यावहारिक जगत् केवलं अज्ञानिनां कृते एव दृश्यते (jagataguru śrī
ādiśaṁkarācārya bhagavadpādānusāraṁ kiṁ vyāvahārika jagat kēvalaṁ ajñānināṁ kr̥tē ēva dr̥śyatē - According to Jagatguru Sri Adi
Shankaracharya Bhagavad-pada, is the practical world seen only by the
ignorant)? |
|
|
6 |
अध्याचर आनन्दस्य (adhyācara ānandasya –
domain of bliss) |
https://whatisgod-guruvesaranam.blogspot.com/p/adhyacara-anandasya-domain-of-bliss.html |
|
7 |
श्री आदि शंकरचार्य जयन्ति (śrī ādi śaṁkaracārya jayanti – Sri Adi Shankaracharya’s incarnation
anniversary) |
https://whatisgod-guruvesaranam.blogspot.com/p/jaya-jaya-sankara-hara-hara-sankara-sri.html |
|
8 |
श्री रामानुजाचार्य अवतार जयन्ति (śrī rāmānujācārya avatāra jayanti - Sri Ramanujacharya incarnation
anniversary) |
https://whatisgod-guruvesaranam.blogspot.com/p/sri-ramanujacarya-avatara-jayanti-sri.html |
Note: Please be
noted that each of these blogs (blogger posts) are running into multiple parts
(organized as blogger-pages). Please click the appropriate menu tabs to open
the desired pages
.
मम व्यक्तिगतगृहपुस्तकालयः पवित्रशास्त्राणाम् (mama vyaktigatagr̥hapustakālayaḥ pavitraśāstrāṇām - My personal home library of Holy Scriptures)
Spiritual books rule my world. Yes, I am also a voracious reader particularly on spirituality and philosophy and to this end I have managed to create a personal library at my house – it’s a good collection of various scriptural texts. The following album snapshot of library. Of course, I also do lot of digital reading on these subjects.
https://photos.app.goo.gl/TF4b2sSBmvCcu5pM6
 |
| My Home Library |
திருசிற்றம்பலம் (tirucciṛṛambalam – divine wisdom shall be revealed)!
