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திருசிற்றம்பலம் (tirucciṛṛambalam – divine wisdom shall be revealed)!

Original

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.

English Reference: “A Colloquy with Myself” by Bernard Barton

English Reference 1: “A Colloquy with Myself” by Bernard Barton

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

Original	Transliteration	Translation
*நான் எண்ணிப் பார்க்கையில் கவிதை கொட்டுது!* *அதை எழுத நினைக்கையில் வார்த்தை முட்டுது!*	nān yeṇṇipparkkaiyil kavidhai koṭṭudu, ādai yehudha ninaikkaiyil vārttai muṭṭudhu	*when I contemplate, poetry streams like a waterfall, but when I try to write it the word revolts.*
Tamil Reference: *திரை* *இசை* *பாடல்:நான்* *எண்ணிப்* (*tirai isai pāḍal : nān yeṇṇip*)

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)

Original

Transliteration

Translation

यदक्षर पद-भ्रश्टं मात्र हीनम् तु यद् भवेत्।
तत्सर्वं क्षम्यतां देव नारायण नमो अस्तुते॥
विसर्ग बिन्दु मात्राणि पद पादाक्शराणि च।
न्यूनानि चातिरिक्धानि क्षमस्व पुरुषोत्तमाः॥

yadakṣara pada-bhraśṭaṁ mātra hīnam tu yad bhavet|
tatsarvaṁ kṣamyatāṁ deva nārāyaṇa namo astute||
visarga bindu mātrāṇi pada pādākśarāṇi ca|
nyūnāni cātirikdhāni kṣamasva puruṣottamāḥ||

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.

-Translation by Er. S Subramaniyam

Sanskrit Reference: क्षमा प्रार्थना (kṣamā prārthana – prayers seeking forgiveness)

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)

Original

Transliteration

Translation

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

-Translation by Dr. Chiranjivi Bharadwaja

Sanskrit Reference: सत्यार्थप्रकाश (satyārthaprakāśa – Light of Truth)

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)”.

I do not understand what he means by “मधुर (madhura - sweet)”. I then ask them “What is मधुरत्व (madhuratva - sweetness)?” What explanation do you think they can give? They may be great scholars and stalwarts in the language, but can they make me understand the sweet by mere words, no matter how detailed and elaborate the explanation is? They can utmost give some synonyms for the word मधुर (madhura - sweet)”, but this does not serve much. They can even give me the technical formula for the chemical composition and the molecular structure of Sucrose, which is the शर्करा घनाणु (śarkarā ghanāṇu – sugar molecule) as “C₁₂H₂₂O₁₁”.

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)

Original

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.

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”,

Original

You have to grow from inside out, none can teach, none can make you spiritual, there is no other teacher except your own soul.

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):

Original	Transliteration	Translation
*எப்பொருள் யார் யார் வாய்க்கேட்பினும்* *அப்பொருள் மெய்ப்பொருள் காண்பது அறிவு*	*epporuḻ yār yār vāikk*ēṭpinum apporuḻ meipporuḻ kāṇbadu aṛivu	*To discern the truth from whatever source it emanates is the true quality of wisdom.* *Translated by Dr. S.D. Miaz*
Tamil Reference: *திருக்குறள்* (*tirukkuṛaḻ)*

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.

However, I do not claim that by borrowing the transport system, my goods have been effectively delivered; that is, the ideas have been properly conveyed. That’s the pity, for I still find that it is very difficult to translate my thoughts into words. (I do not know the reason for this irony; I call this irony because there cannot be a thought without a word as explained by श्री पक्षिलस्वामिन् वात्स्यायन महऋषि (śrī pakṣilasvāmin vātsyāyana mahaṛṣi) – the eminent भाष्यकार न्यायसूत्रस्य (bhāṣyakāra nyāyasūtrasya – commentator of reasoning-aphorism). What I mean is that I find it very difficult to express my ideas very clearly. My language does not keep pace with my thoughts. Even Mahātma Gandhiji, an epoch, agrees with me by saying that

Original

Language is always an obstacle to the full expression of thought... Language of the soul never lends itself to expression.

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

Original

Read not to contradict or confute,

Nor to believe and take for granted,

But to weigh and consider.

English Reference: Francis Bacon’s The Essays

स्व-परिचय (sva-parichaya – self-introduction)

Actually, the term “स्व-परिचय (sva-parichaya – self-introduction)” is a fallacy because in the first place, without me knowing the स्वयम् / आत्मन् (svaya / ātman - self), how can I introduce it to you. The स्वयम् / आत्मन् (svaya / ātman - self) in me is still a stranger to me. However, let me try to introduce to you just as how this stranger in me was introduced to me by this world; that is, as to how I was introduced to me! This may sound ironic, doesn’t it? But that is the fact. The stranger from within (self), was introduced by the stranger from without (world). This world painted upon me certain colors and said that was what I was; it imposed upon me certain limitations. The world painted on me with various colors and said that I was confined to those colors but I do not know the original color of my paper or whether it is colorless. The following are supposed to be some o the presumptions about my identity. I am sorry; I could not give a better introduction of my self. This is because of my ignorance about the ultimate reality – Me.

Category	Details
Name	Shankar Santhamoorthy
Gender	Male
Species	Human
Nationality	Indian
Blood Group	O +ve
Religion	Hindusim
Contacts	Mobile Phone: 91-9884336440 Email: Shankyvidhu@gmail.com Facebook Id: Shankar Santhamoorthy

ममाधिदैविक आरंभाः (mamādhidaivika āraṃbhāḥ - My Spiritual Beginnings)

Now let me discuss my views on ईश्वर (īśvara - God). Initially I was neither a full-fledged ईश्वरवदिन् (īśvaravadin - theist) nor a full-fledged अनीश्वरवदिन् (anīśvaravadin - atheist). No! Not even a full-fledged अज्ञेयवादिन् (ajñeyavādin - agnostic). I fall somewhere in-between the three. As far as I was concerned, there cannot be a full-fledged ईश्वरवदिन् (īśvaravadin - theist) or अनीश्वरवदिन् (anīśvaravadin - atheist)because I strongly believe that both concepts are a blind man’s description of an elephant. Each of these schools is dogmatic in its own way, each views the absolute relative to its way of thinking. Unless and until one realizes the ultimate truth in which case he becomes a spiritualist, there is always an element of doubt in every school of thought. I have crossed through all these stages and none of them has quenched my thirst for truth, none of them gave convincing answers to my questions. To borrow the beautiful expression of கவியரசு கண்ணதாசன் (kaviyarasu kaṇṇadāsaṉ),

Original

Transliteration

Translation

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

Tamil Reference: திரை இசை பாடல்: இறைவன் இருக்கின்றானா? (tirai isai pāḍal: iṟaivaṉ irukkiṉṟāṉā?)

But at the same time, I would agree that this may be because of my lack of proper and sincere efforts on my part in any of the three paths. For ideally speaking, truth should be reachable through any paths one way or the other. However, I am not satisfied in restricting myself to one of these

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,

Original

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

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 6^th, 7^th, 8^th 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:

Original

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,

Original

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:

Original

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.

English Reference: Varieties of Religious Experiences

However, I failed to realize that the “energy” of the scientist and the “ईश्वर (īśvara - God)” of the theists meant the same absolute reality. Commenting on such astounding similarities between modern physics and philosophy Dr. Frijof Capra (a renowned scientist and professor of physics at the University of Berkley) says in his best-selling book “The Tao of Physics”,

Original

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

Similarly, Heisenberg an eminent German physicist and Nobel laureat known for his contribution to Quantum physics, in his famous book “Physics and Philosophy”, declares that,

Original

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), …

Original

Transliteration

Translation

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?

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

Original

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),

Original

Transliteration

Translation

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”

Original

… 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

Original

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

In the fields of biology and medicine also, man’s achievements are simply remarkable. Be it alopathy, homeopathy, aayurveda, siddha, acupuncture or any other school of medicine, man has made amazing progress in identifying, diagnosing and curing innumerable diseases and health problems. The various bind boggling breakthrough in surgeries and transplants including heart transplants & open-heart surgeries, blood transfusions, eye transplants, kidney transplants. The various kinds of vaccinations and immunizations that help man fight the battles and wars against various diseases and infectors – bacteria, virus, mosquitoes, germs etc. Man has also invented various diagnostic tools and equipment like x-rays, microscopes; Electrocardiogram (ECG), Electroencephalogram (EEG) etc., which help mankind understand the human system better and thus enable his progress. He has also devised various substitute and alternative tools to aid him in the case of mal-functioning of specific body components – spectacles to improve vision wherever it has become weak, earring aids for reducing the impact of the loss of hearing, artificial limbs etc. Similarly, with his advancements in the field of genetic engineering, man has now learnt the art and science of manipulating even the genetic codes to improve the health and longevity of life. The Human Genome Project (HGP) for example, is a recent milestone in scientific research of identifying and mapping of all the genes (clse to 23000 protien-coding genes) of human genome from both physical and fucntional aspects, with an objective of identifying the genetic roots of diseases and resolving them. Metametrials and bionano technologies (which leverages Nanotechnologies in biological and medical sciences) further help in celelular engineering and age-reversing processes. Technically Nanotechnology refers to the science of manipulating matterial bodies on an atomic, molecular and supramolecular scale. It deals with the art and science of engineering and manufacturing devices are nanometer scales (nanoscale). The terms Nanoscience, Nanotechnology & Nanoscale are formally defined by Scientific Committee on Emerging and Newly Identified Health Risks (SCENIHR)

Original

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 29^th 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:

Original

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

Feynman, in response to the above question, then proceeds to explain the solution of accomplishing the same:

Original

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?

In the last century, we have been witnessing how technological advancements has been accelerating at an exponential rate and man has been leveraging the same to perfect himself. As a transhuman cognitive intelligence is reaching exponential growth because of the enormously high computing and processing capabilities because of his extended technological mind. Ray Kurzweil, the eminent technologist and chief scientist at Google, for example, in his famous work “The Singularity is Near” explains that the technological progress is no longer a linear growth pattern, it rather is taking an exponential growth (geometric progression). According to him,

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

Ray provides the following chart substantiating his claim regarding the exponential growth of technological computing capabilities

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

Ray further provides the following chart to illustrate his point.

The Six epochs of Singularity Evolution

But wait, Epoch 6 may not be the end of man’s transhuman adventure. Perhaps, its only the new beginning of yet another voyage. Yes, transcending the biological limits may be only the tip of the iceberg. According to leading scientists like Carl Sagan, Dr. Michio Kaku Stephen Hawkings etc., in the far future, man’s trans-human singularity could potentially enable him to achieve even trans-terrestrial limits. The eminent Russian astrophysicist Nikolai Kardashev came up with a metrics called Kardashev Scale to mathematically measure the technological advancement of any intelligent civilization based on the amount of energy it is able to utilize for the the purposes of astronomical communication to other extra terrestrial civilizations. Scientists are using Kardashev Scale to categorize and rank intelligent civilizations under the different types Kardashave initially came up with a scale of three such types of civilizations viz

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)

Now, coming to his spiritual plane, one of the greatest achievements of man is his discovery or invention (however we look at it) of the concept ईश्वर (īśvara - God). To slightly modify கவியரசு கண்ணதாசன் (kaviyarasu kaṇṇadāsaṉ)’s beautiful expression

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 (auvaiy*ār pāṭal: kaṟṟatu kaim'ma**ṇ)

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
றென்றுவரு மோஅறியேன் எங்கோவே - துன்றுமல
வெம்மாயை அற்று வெளிக்குள் வெளிகடந்து
சும்மா இருக்கும் சுகம்.

inṛu varumō nāḻaikkē varumō
aṛiyēn eṇkōvē
tonṛu mala vemmāyai aṛṛu
veḻikkuḻ veḻi kaḍandu
summā irukkum sugam

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

inṛu varumō nāḻaikkē varumō
aṛiyēn eṇkōvē
tonṛu mala vemmāyai aṛṛu
veḻikkuḻ veḻi kaḍandu
summā irukkum sugam

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).

#	*ग्रन्थ* *(grantha* – *treatise)*	*सङ्ख्या पत्त्राणि* *(saṅkhyā* *pattrāṇi - Total Pages)*
1	*प्रथम ग्रन्थ* *(prathama grantha* – *first treatise)*	727
2	*द्वितीय ग्रन्थ* *(dvitīya grantha* – *second treatise)*	351
3	*तृतीय ग्रन्थ* *(tṛtīya grantha –* *third treatise)*	521
4	*चतुर्थ ग्रन्थ* *(caturtha grantha* – *fourth treatise)*	192
5	*पञ्चम ग्रन्थ* *(pañcama grantha* – *fifth treatise)*	449
6	*षाष्ठ ग्रन्थ* *(ṣāṣṭha grantha* – *sixth treatise)*	665
7	*सप्तम ग्रन्थ* *(saptama grantha –* *seventh treatise)*	380
8	*अष्टम ग्रन्थ* *(aṣṭama grantha –* *eighth treatise)*	342
9	*नवम ग्रन्थ* *(navama grantha –* *ninth treatise)*	390
10	*दशम ग्रन्थ* *(daśama grantha –* *tenth treatis*	384
	*सङ्ख्या पत्त्राणि* *(saṅkhyā* *pattrāṇi - Total Pages)*	4401

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)

Note: Please refere to the परिशिष्टम् (pariśiṣṭam - appendix), under the section titled "किम् तत् ब्रह्म" इत्यस्मिन् विषयाणां विस्तृतसूची ("kim tat brahma" ityasmin viṣayāṇāṁ vistr̥tasūcī - A detailed list of topics in "What is that Brahman?"), wherein I have also provided a more detailed list of topics and sib-topics cutting across these दश ग्रन्थाः (daśa granthāḥ - ten treatises).

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*	Hinduism, Buddhism, Jainism, Judaism, Christianity & Islam
*Key Metaphysical Domains*	Epistemology, Ontology, Soteriology, Eschatology
*Key Philosophies*	नादान्तदर्शन (nādāntadarśana – final sonic philosophy) शब्दाद्वैतदर्शन (śabdādvaitadarśana – sonic nondualstic philosophy) केवलाद्वैतदर्शन (kevalādtvaitadarśana – absolute nondualstic philosophy), विशिष्टाद्वैतदर्शन (viśiṣṭādvaitadarśana – qualified nondualistic philosophy), द्वैतदर्शन (dvaitadarśana – dualsitic philosophy), सिद्धान्त दर्शनाः (siddhānta darśanāḥ - final accomplishment philosophy) शुद्धाद्वैतशैवसिद्धान्तदर्शन (śuddhādvaita śaiva siddhānta darśana – pure nondualstic auspicious final accomplishment philosophy) पराद्वैतत्रिकशैवदर्शन (parādvaita trika śaiva darśana – transcendent nondualstic auspicious triad philosophy) जीन दर्शनाः (jīna darśanāḥ - Jain Philosophies) शून्यवाद / माध्यमक महायन दर्शन (śūnyavāda / mādhyamaka mahāyana darśana – emptiness doctrine / middle school of greater vehicle philosophy) चित्तमात्रवाद योगचार / महायन दर्शन (cittamātravāda yogacāra mahāyana darśana – mind only school of greater vehicle philosophy) Anient Greek Philosophy Medieval European Philosophy Taoism
*Soteriological*	Liturgical / Ritualistic Means Devotional Means Yogic Means
*Science Domains*	Cosmology/Cosmography Cognitive Science Relativity Quantum Physics Mathematics Bio-Centrism Newtonian Physics

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!
The night is dark, and I am far from home; lead Thou me on!
Keep Thou my feet; I do not ask to see
The distant scene; one step enough for me.
I was not ever thus, nor prayed that Thou shouldst lead me on;
I loved to choose and see my path; but now lead Thou me on!
I loved the garish day, and, spite of fears,
Pride ruled my will. Remember not past years!
So long Thy power hath blest me, sure it still will lead me on.
O’er moor and fen, o’er crag and torrent, till the night is gone,
And with the morn those angel faces smile, which I
Have loved long since, and lost a while!
Meantime, along the narrow rugged path, Thyself hast trod,
Lead, Savior, lead me home in childlike faith, home to my God.
To rest forever after earthly strife
In the calm light of everlasting life.

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
எல்லாம்வல் லான்தனையே ஏத்து

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

· Traditional Japanese Scriptures (Shinto)

· Zorastrian 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

भारतीय सनातनधर्म
(bhāratīya sanātanadharma - Indian Eternal Spirituality)

Duration: 1.5 hrs

https://www.youtube.com/watch?v=0PjT9LmtBOY

My mini scriptural library at home

Duration: 1.5 hrs

https://youtu.be/dqLzZwZTBZM

भारतीय ज्ञान प्रणाली पर मम जालवृत्त्यः (bhāratīya jñāna praṇālī para mama jālavṛttyaḥ - my webblogs on Indian Knowledge System)

A. Main Blog Theme: नवरात्र उपासनस्य (navarātra upāsanasya - nine-nights worship)

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

B. Main Blog Theme: चित्सभेसायमङ्गलम् (citsabhesāyamaṅgalam - lord of gnostic hall felicitation)

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

C. Main Blog Theme: आधात्मिकमहत्व विदेवेशभक्तेः (ādhātmikamahatva videveśabhakteḥ - spiritual significance of hateful-devotion System)

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)	https://whatisgod-sanathanadharma.blogspot.com/p/dvidhamahaitihasasastre-twofold-major.html#gsc.tab=0
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

F. Main Blog Theme: திருவருட்பிரகாச இராமலிங்க வள்ளலார் (tiruvaruṭpirakāsa irāmaliṅga vaḷḷalār)

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)?	https://whatisgod-guruvesaranam.blogspot.com/p/jagataguru-sri-adisamkaracarya.html#table-of-contents-22
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)!

Note: Please click the Table of Contents Links in the left pane for viewing the ToC for each volume.

disablerightclick

Sunday, March 2, 2008

मुख्यप्रबन्धस्य प्रस्तावना - "किं तत् ब्रह्म?" (mukhyaprabandhasya prastāvanā - "kiṁ tat brahma?" – preface to the main treatise “What is that Brahman?”)

समग्रसमग्रसंशोधनस्य परिचयः "किम् तत् ब्रह्म?" (samagrasamagrasaṁśōdhanasya paricayaḥ "kim tat brahma?" – Introduction to the overall holistic research "what is God?")

चेतवानी! मम विषये स्वीकारस्य खण्डाः (cētavānī! mama viṣayē svīkārasya khaṇḍāḥ - Warning! fragments of confession about me)?

ईश्वरविलक्षण्यवाद लक्षणाः (īśvaravilakṣaṇyavāda lakṣaṇāḥ - agnostic signs)

प्रगमन यात्रिकस्य (pragamana yātrikasya - The Pilgrim’s Progress)

OriginalThe 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)

भवतः मम च मध्ये (bhavataḥ mama ca madhyē - between you and me)

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?")

प्रतीयमानभेदाः परं च (pratīyamānabhēdāḥ paraṁ ca – apparent differences and beyond)

प्रेरणास्रोताः (prēraṇāsrōtāḥ - sources of inspiration)

திருசிற்றம்பலம் (tirucciṛṛambalam – divine wisdom shall be revealed)!

प्रथमग्रन्थस्य प्रमुखविषयाः (prathamagranthasya pramukhaviṣayāḥ - the main themes of the first treatise)

तृतीयग्रन्थस्य प्रमुखविषयाः (tṛtīyagranthasya pramukhaviṣayāḥ - the main themes of the third book)

चतुर्थग्रन्थस्य प्रमुखविषयाः (caturthagranthasya pramukhaviṣayāḥ - the main themes of the fourth book)

अष्टमग्रन्थस्य प्रमुखविषयाः (aṣṭamagranthasya pramukhaviṣayāḥ - the main themes of the eigth book)

नवमग्रन्थस्य प्रमुखविषयाः (navamagranthasya pramukhaviṣayāḥ - the main themes of the ninth book)

दशमग्रन्थस्य प्रमुखविषयाः (daśamagranthasya pramukhaviṣayāḥ - the main themes of the tenth book)

परिशिष्ट-2: सूचना प्रौद्योगिकी करियर सारांश (pariśiṣṭa-2: sūcanā praudyōgikī kariyara sārāṁśa - Appendix-2: Information Technology Career Summary)

भारतीय ज्ञान प्रणाली पर मम अङ्कीयदृश्यलेखाः (bhāratīya jñāna praṇālī para mama aṅkīyadṛśyalekhāḥ - my digital videos on Indian Knowledge System)

भारतीय ज्ञान प्रणाली पर मम जालवृत्त्यः (bhāratīya jñāna praṇālī para mama jālavṛttyaḥ - my webblogs on Indian Knowledge System)

भारतीय ज्ञान प्रणाली पर मम जालवृत्त्यः (bhāratīya jñāna praṇālī para mama jālavṛttyaḥ - my webblogs on Indian Knowledge System)

D. Main Blog Theme: सनातनधर्म (sanātanadharma - eternal spirituality)

E. Main Blog Theme: Spiritual Significance of Religious Festivals

F. Main Blog Theme: गुरुवैभवं (guruvaibhavaṃ - guru's glory)

मम व्यक्तिगतगृहपुस्तकालयः पवित्रशास्त्राणाम् (mama vyaktigatagr̥hapustakālayaḥ pavitraśāstrāṇām - My personal home library of Holy Scriptures)

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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