Overview of My Books
The book discusses the foundational ideas of the Varna system in the context of modern social, economic, and political theories showing how stability is more important than growth, how localization is more important than globalization, and how a society organized hierarchically based on merit is better than one where everyone pretends to have equal rights. It introduces the Vedic ideas on sociology, economics, and politics and contrasts them to those in modern sociology, economics, and politics. It demonstrates why a four-fold system of dividing and organizing society is a natural rather than merely a man-made system of organization.
Cosmic Theogony describes the Vedic trinity comprising Vishnu, Shiva, and Brahma, which reflect the three aspects of the soul–cognition, emotion, and relation. The trinity led to the worship of the sun, the moon, and the stars, and then to monotheism, monism, and polytheism. From these three systems have sprung many religious ideologies. The study of the trinity therefore presents a method to understand religious diversities, and how these diversities represent partial understandings of a singular unity. The conflicts between many diverse religious ideas are apparent and can be resolved if a fuller understanding of the whole truth was obtained.
This book discusses the three aspects of the soul called ananda (emotion), chit (cognition), and sat (relations) and describes how they play complementary roles in creating experience, and why they must always be combined. The combination produces inner conflicts and contradictions which are then resolved by a choice that creates a dominant-subordinate relation between the three aspects. The dynamics of this dominant-subordinate relation present interesting contrasts to modern thinking in psychology because either of cognition, emotion, and relation can become causes while the others are compelled to become effects.
This book describes Vedic cosmology in light of the Vedic theory of matter called Sāńkhya, presenting how a different view of space, time, matter, causality, and lawfulness changes the model of the cosmos, even when observations are unchanged. It discusses various aspects of cosmology ranging from hierarchies of space and the cycles of time, the motion of the luminaries, the nature of stars, and why they are associated with meanings. Thereby, it describes a different theory of space and time which is organized as an inverted tree with roots above and leaves below, and how different kinds of living entities reside on different levels on this inverted tree.
This book connects Gödel’s Incompleteness and Turing’s Halting Problem theorems to the question of meaning in mathematics. It shows that a type theory of numbers can overcome incompleteness and undecidability in mathematics. The problems of incompleteness are shown to stem from categories like name, concept, and thing, which are present in everyday language due to the existence of meaning but are missing in current mathematics. It discusses how different classes of numbers (natural numbers, rational and irrational numbers, complex numbers, and prime numbers) represent different classes of meanings organized hierarchically.
This work presents a Semantic Interpretation of Quantum Theory where atomic objects are treated as symbols. Problems of statistics, uncertainty and non-locality are solved in the symbolic view. It covers a range of topics, such as the origin of probabilities, how quantum experiments should be seen as measuring many different properties through simple location measurements, and how classical dynamical and kinematical properties (such as position, momentum, direction, angular momentum, time, energy, spin, and time direction) can be understood as meaning representations. It presents how quantum theory can be reconciled with relativistic mechanics.
Sāńkhyā is the Vedic theory of matter, and it describes matter quite differently from modern science. This book discusses applications of Sāńkhyā to unsolved problems in physics, mathematics, chemistry, biology and computing. It delves into the nature of the five gross elements, besides the mind, intellect, ego, and the moral sense. It discusses how scientific epistemology must evolve to the study of objectifications of our sense perceptions (instead of physical properties) before we can understand thoughts and other deeper experiences. It describes how science can progress from gross to subtle matter (from bodies to minds).
This book argues that religion and science will not be opposed, not even different, but identical from a Vedic philosophical view, when science is redefined as the study of symbols with meanings rather than meaningless objects. It covers a wide set of topics ranging from the nature of free will, how God is both transcendent and immanent in the world, why the world appears to be ‘designed’ due to the presence of mind, and why a personalist approach to religion is essential to not just understand religious symbolism, but also make progress in study of matter as symbolic representations of meaning originating from a subtle conscious and unconscious reality.
This book critiques evolution using well-known ideas in mathematics, physics, computing, game theory and non-linear systems theory, showing that there is evolution but it does not involve random mutation or natural selection. It goes on to present an alternative to modern evolutionary theory in which the environment evolves deterministically due to the effect of time, and the living entities adapt to this changing environment. The causality of evolution is therefore not from random mutations becoming larger changes, but in the larger changes percolating down to smaller ones. It discusses the contrast between this idea of evolution and other modern alternatives.
The book adopts a unique approach to East-West dialogue, providing answers to Western scientific and philosophical questions by drawing from answers that were previously provided in relation to transcendental questions. There is tremendous interdisciplinary dialogue across Western and Eastern philosophy, and the Western and Eastern approaches to the study of life, mind, consciousness, and matter. By contrasting these approaches, we can see how the modernist approaches can be improved by inculcating the ideas and ideologies from an ancient viewpoint. The interdisciplinary approach is useful in understanding the current limits of science.
This book reconciles the age-old conflict between free will and determinism, showing that science needs a notion of causality that incorporates not just effects but also consequences of actions. The universe is shown to be deterministic in the events, but enables free choices about participating in these events. These choices, however, come with consequences, which then become the subtle causes that produce subsequent experiences. The book discusses why this approach overcomes the problems in epistemology which doesn’t have a method guaranteed to produce knowledge. It shows why questions of epistemology are tied to the questions in ethics.
This work shows why all the ideas underlying atheism—reduction, evolution, determinism, materialism and relativism—are false, and why a new science of meanings in matter will entail a new understanding of God. God in this new understanding is not just a being who controls the world, but also one who creates the world from His person. Like a car can be created from the idea of a car, similarly, when the world is treated as ideas, then God becomes the original idea from which all other ideas are subsequently created. This approach modifies our view of matter and God. Science has to be defined as the study of meaning to overcome its contradictions with religion.
In the Vedic view, the universe is varities of meaning created from the creator’s person through a creative act. The creation can thus be understood as the process of creativity. This book describes the Vedic theory of creation as an act of meaning creation through conscious activity. Creation now follows the steps of psychological processes involved in ordinary creativity, and these psychological processes are described as activities in the mind of a Supreme Person. The creator creates to know and express Himself, like an artist or author creates works of art and literature. The creation is meaningful because it results from the personal need for expression and knowledge.