Kanchi Periva Forum - Ebook # 19 - Supreme Secrets - Part 6

Volume : 19
Published : November 2013

Supreme Scientific Secrets from ancient India – Part 6
Table of Contents
Foreword .......................................................................................................... 3
About the Author ............................................................................................. 4
From the Author ............................................................................................ 4
Invocation......................................................................................................... 5
Periva’s voice: Our Duty ................................................................................... 6
Sabda Veda, Chandas & Poetry (Ma Nishaada…) ............................................. 8
Periva’s voice: Chandas – some metric forms ................................................ 11
Architecture – The Zenith of mathematics (Vaastu) ....................................... 13
Periva’s voice: Morning Routine ..................................................................... 17
Capturing the divine energy – Squares & Circles ............................................ 22
Periva’s voice: Sin and Religious Merit ........................................................... 26
Heaven & Earth – Lord Nataraja & Lord Ranganatha ..................................... 31
Periva’s voice: Initial Samskaras ..................................................................... 35
Temples and Idol worship .............................................................................. 40
Periva’s voice: Our Sastras ............................................................................. 46
Mayan & his works ......................................................................................... 52
Periva’s voice: Common Dharmas .................................................................. 56
Conclusion ...................................................................................................... 61
Periva’s voice: Human Dharma....................................................................... 65
Acknowledgements ........................................................................................ 72
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Page 2 of 72

Shri Kanchi Maha Periva Thiruvadigal Saranam
Foreword
Hari Om!
We are pleased to bring you the Ninteenth edition of the e-book series from the Kanchi Periva Forum. As you
might be aware, we have been regularly publishing free ebooks with a view to disseminate knowledge about the
Hindu tradition & culture, and more importantly carry the message of Sri Maha Periva to our members by setting
His discourses within the appropriate topic and in the right context for the readers to read and relish the same.
This month, we are continuing with the series we commenced in April 2013 – on the topic of “Supreme Scientific
Secrets from ancient India”. The base content of the original writing is provided by Sri Raguram Gopalan, one of
our respected members and an excellent thinker.
We have great pleasure in bringing to you the excellent work of Sri Raguram Gopalan, which is interspersed with
Periva’s discourses on various interesting topics, so that you can enjoy the beautiful and thoughtful messages by
our Nadamaadum Deivam (Walking God), Sri Maha Periva, extolling the deep scientific aspects, and greatness of
our own religion.
As has been our practice, we are adding Periva’s rare photos within the book for you to preserve and treasure for
times to come. This edition marks the end of the series on “Supreme Scientific Secrets from Ancient India”.
We are sure that this Ebook will be extremely useful to you and request you to forward this to all your friends
and relatives. For those who are not familiar about our website and forum, we welcome you to visit
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Periva.
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We humbly submit this e-book edition at the lotus feet of Shri Maha Periva. Though this book is for restricted
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Administrator
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Jaya Jaya Shankara, Hara Hara Shankara!


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About the Author
Sri Raguram Gopalan
Sri Raguram Gopalan was born in Chennai as the first child to Mrs. & Mr. Gopalan
Venkataraman Iyer in Chennai. His grandfather Sri. Venkatarama Sastrigal was a
renowned Sanskrit and Vyakarna teacher in Kumbakonam Raja Patashala. He did
his schooling in Chennai and Kumbakonam.
Sri Raguram currently works in a private company as Senior Vice President and is
a MBA Gold medalist with dual specialization in Marketing and Systems & an
Electronics Engineering graduate. He is a voracious reader, blogger and is
interested in Indian Philosophy, Siddha principles, History, Music & Yoga. He is a
black belt holder in his karate school, a Pranic healer and student of Tai Chi.
Since 2001 his universe revolves around Priya (wife) and Aishwarya & Adityaa (Kids) and is currently settled in
Bangalore. You can visit his blog @ http://ragsgopalan.blogspot.in/

From the Author
“Curious by nature, in a life so uncertain
Thirsty for the truth, which is so certain
I sought for some water in our Vedas ‐ the fountain
Though I can’t understand fully what it contains
I am amazed & speechless with what I could ascertain
This is just a speck of dust from that golden mountain
Thankful to my family for helping me in what I could attain
Grateful for the wisdom and works from all the chieftains
Wish I repay every atom of it through my gratuitous tearstains”
This effort is to share what I read, understood and enjoyed about the scientific aspects in ancient India which are
codified in our language, arts and in 1000s of temples. The quotes and examples are predominantly in Tamil but I
have tried to give the meaning which can enable a reader to grasp the meaning and progress. Any shortcomings
you notice are purely reflective of my abilities to understand and express. There was not even an iota of intention
to hurt any sentiments or beliefs of others.
I initially thought that I shall reproduce a prayer from one of the books which I had read but at one fine moment I
decided to capture my feelings in my own words. So I scribbled few lines in English summing up my feelings as
above, few lines for the Sage of Kanchi and a prayer in Tamil with its meaning in English. You may understand this
prayer better after you read this book. Please feel free to copy and reproduce in whichever form - see how much
of this can you share to dispel the ignorance. The more you share the better. If I have acknowledged any books or
authors please recognize them and ensure that you either buy their books or donate to their cause. They deserve
all the credits.


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Invocation

A Divine Soul
With a noble goal
Walked this earth
When divinity was dearth
Beyond any treasure's worth
To avoid our death & rebirth
Seek His guidance & grace
For He shall ever embrace!

Shatkona Yantra - one of the many ancient secrets
Created by Sri Bhogar Siddhar currently in a temple in Sri Lanka,
taken once in a year for rituals, believed to emanate supreme
subtle divine energies.


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Periva’s voice: Our Duty
Nobody can deny that this Bharatadesa, celebrated as treasure of
varnasrama and education from ancient times, is now denuded of
wellbeing and afflicted with weakness and poverty. The chief
reason for this is our having allowed the creeper of modern
civilisation to grow in the garden of our ancient civilisation.
There is none who is unaware of the destruction caused by this
creeper of modern civilisation spreading vigorously in our garden
of society and overwhelming the tree of varnasrama, the very
base of our religion.
Even if we know this, we are indifferent and inactive owing to
insincerity and laziness and thinking that everything is the
manifestation of the cruel fate of Kaliyuga. When faced with such
a dangerous situation, we are not attempting to save the tree of
Sanatana Dharma by removing and throwing away the poisonous
creeper of modern civilisation, which has spread over and gripped
the tree.

If this tree is destroyed, can we create a new one? If we allow destruction of Vedas and Sastras, handed to us
by our ancestors, the Maharishis, who have laboured over lakhs of years for our welfare and framed those
works in an easily understandable manner, it is certain that there cannot be any greater fools, waylaid with ill
luck, than us.
Having got the rare human birth and there too, a position high in intellect and power, should we slide down
from our position? We have no duty other than seeking a solution to avoid this downward slide. If we perform
our duties properly, this will help us in future, like a treasure safeguarded in a box, incapable of being stolen by
thieves. Reaching a mundane position in this world, we put in so much effort to retain that position for ever.
But its benefit is meagre. That too, it will last only till this body remains. We know very well from experience
that this is not linked with true joy. Should we, who work so hard for useless attainments, not put in at least a
little work for wellbeing of Atma?
Why should we not utilise a path, which would give us eternal joy? Though there are many such ways, the best
way is to know the substance of Vedas and Smritis and act as instructed therein. It goes without saying that our
ancestors studied Vedas and Sastras properly, did their duties as enunciated therein and derived great
happiness. There appears to be no reason for our indifference to these matters, other than the cruel act of Kali
Maharaja.
Vedas, which benefit us here and hereafter, are gradually disappearing owing to our indifference. We do not
get even one student of Veda in every village these days. Sastra affirms that one who does not chant Veda is
not a brahmana. Even people who have studied a little of Veda, if not in entirety, have become rare to come
by. Earlier at least when we put our children in school, we used to teach them Samskrit alphabet. Now we just
start with A, Aa; that is all.

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Grihasthas should make effort to see that their children learn Samskrit at least for a short time every day and
study Veda required for daily observance of karmas. They should be able to do their daily observances without
others’ help. Every brahmana should perform every day Snanam, Sandhyavandanam, Japa, Homam, Puja,
Brahmayagnam and Vaisvadevam. Srutis and Smritis reiterate that those who perform these rituals derive
immense benefits.
Every grihastha should see that at least one of his sons studies Veda well. This is the duty of every grihastha.
There is no difficulty or loss involved in this. Only seriousness is required. A Sandhyavandana class can be held
in each village. This will lead to the habit of all joining together for a good cause. If those with knowledge teach
with proper ‘swara’, the error of wrong intonation and consequent loss of benefit will be avoided for others. In
addition to obtaining the spiritual benefit (‘sreyas’) by proper intonation, the habit of performing in time will
also take root. Even aged grihasthas, who have not developed this habit so far, can learn with some effort
within six months the mantras required for daily karmas properly.
They can perform the Deva and Pitru karmas on their own properly without the help of Purohita. It will be a
little embarrassing at the beginning to learn Sandhyavandanam at an advanced age. We do so many acts
without embarrassment for mundane convenience. It is foolishness to feel embarrassed in doing one’s
svadharma, which will bring spiritual benefit here and hereafter. All will treat with respect in a very short time,
one who practises svadharma seriously without break. In fact they will feel sorry at their inability to perform
the same acts.
Hence everyone should desist from considering observance of svadharma as an embarrass-ment and, ignoring
constraint of time, place and circumstance, attempt to observe svadharma. Knowing fully well the duty
assigned to him by Iswara, he should fulfil the same. Just as a carpenter or goldsmith or any other tradesman
does not feel any reservation about working in his trade, brahmana should do his duty of chanting Veda with
sincerity and without any embarrassment. Gautama has stated, ‘Vedokhilo Dharma-mulam’- ‘The basis of all
dharmas observed by us is Veda’.
“Veda: kritsno-adhigantavya: sarahasyo dvijanmana|
Vedabhyaso hi viprasya tapa: param-ihochyate||”
It has been stated that brahmanas should study Veda completely along with Upanishads; for brahmana that is
the noblest austerity.
Brahmana should study all Vedas. Some people may ask: How can we, past the age of 40-50, without the
knowledge of even Samskrit alphabet, learn Veda. Let them attempt to perform properly their ordinary daily
rituals like Japa, homam, Puja, Brahmayagnam, Vaisvadevam etc.
Each of us should spend at least a portion of our earning in dharma. If not done, there will be compulsion for
many times higher expenditure on medical treatment and proceedings related to transactions. We should help
those who have studied Veda to the extent possible with respect. We should not try to cut down on expense in
this regard. As each one of us has got this birth in accord with the fruits of karmas of previous births, our
paramount duty is to attain noble state by sincerely performing karmas assigned to us by Vedas.
May Iswara bless all with attainment of wellbeing through observance of their svadharma.


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Sabda Veda, Chandas & Poetry (Ma Nishaada…)
शुक्लाम्बरधरं विष्ुं शशशि्ं चतुर्ुजम ् ।
प्रसन्निदनं ध्यायेत ् सिुविघ्नोपशान्तये

॥

Shuklaambaradharam Vissnnum Shashivarnnam Caturbhujam |
Prasannavadanam Dhyaayet Sarvavighnopashaantaye ||
Let’s start with this Sloka as a sample to see how 8 and its harmonics are integrated with Poetry. In this sloka
there are 4 lines (a line is called Pada and Pada means feet in Sanskrit) and each line has 8 Sanskrit Aksharas (Only
vowels and vowels with consonants imposed on them should be counted and pure consonants are not part of the
count.) This is usually written in 2 lines as shown in English.
This is the most popular way of creating a sloka or poem in most of the Indian languages. This “metre” resonates
as 32 aksharas in 4 padas. You may want to correlate this with 1,3,2,2 where the last 2 stands for your feet. So
feet (pada) measures 1/4th of the overall length of the subtle body (8 units) and 4 padas create the full blown
subtle body. So such a constructed poem is a throbbing and vibrating energy body or a living organism and hence
carries the power of the words it contains.
If all the padas have equal metre say 8 units then it is called Sama Vrtta, and if all are different it is called Vi-Sama
Vrtta (not equal). This 8 and 32 is the same as Adi Tala in carnatic music and ashta tala in sculpture. Can you
make the connection now?
In Sanskrit this metre is called as “Chandas” and in Tamil it is called “Chandam”. Chandas is also one of the 4
important Vendagas and is called as the feet of the Vedas. Let me ask you as to which language the Vedas are
available in its primordial form? The most popular and incorrect answer is Sanskrit. This is the level of awareness
we have. Lets quickly look at these important points about Vedas and I shall correlate this with our topic of
discussion.


Unlike other faiths Hindus don’t attribute the Vedas as word of god or given by some prophet. We
consider Vedas as the breath of god (“Nishwasitam”) and not the word which means, Vedas are not
created by god, but the breath. If there is no breath that person would not leave and hence it is
associated with the very presence of god.



Vedas are also Apourusheya which means it is not created by man and Anaadi, that does not have a
beginning.



But you can ignore them stating these are blind beliefs. Let’s look at how this correlated with the science.
Vedas are created by Pranava and these should be considered as the harmonics of the primordial
vibration and nothing more.
o

If it is pure vibration then the “which language it is written?” sounds stupid isn’t. If it’s pure
vibration it has to be expressed in “Hz or wavelength” equivalent in ancient India. This is what
Chandas or metre is all about. This measures pure vibration and anyone capable of tuning
themselves to those frequencies have SEEN the Vedas and not created them. Hence all our rishis
are Mantra Drishtas and not Karthas.


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Difference between Vedas and Poetry:
Vedas contains both poetic verses (Padya) and prose (Gadya). All the poetic verses are called Chandas and it
complies with the rule as stated above.
The difference between normal poetry and Vedas are, Vedas contain tonal variations (high pitch and low pitch)
apart from the time, space variations but in Poetry there are no tonal variations. What has tonal variations and
are not part of Vedas are called Slokas. So to sum up:




Vedas are both in Padya and Gadya. What is in Padya is called chandas and it has tonal variations in
addition to the time space variations.
What has tonal variations but not part of Vedas is called as slokas.
What does not have tonal variation but comply with the chandas rules are called Poetry.

Harmonics and types in Chandas:
We saw every line to have 8 matras / units / aksharas. There are variations and these are the harmonics available.












Gayatri – This is a very special chandas with the mantra where instead of 4 padas, there are only 3 padas
and hence it is called Tripada Gayatri. Each pada has 8 Aksharas and hence 24 Aksharas in Gayatri
Mantra. This is also the only chandas where a mantra is named after the chandas. Some people write it as
6 letters per line and 4 padas which makes it 24.
Ushnik Chandas – 7 letters per pada and 28 letters in all.
Anushtub Chandas – This is the fundamental and popular one with 8 matras per pada and 32 in all.
Ramayana the first poetry was set in this metre.
Brihatee Chandas - 9 letters per pada and 36 letters in all
Pangti Chandas - 10 letters per pada and 40 letters in all
Trishtup Chandas - 11 letters per pada and 44 letters in all
Jagti Chandas - 12 letters per pada and 48 letters in all. This has a subtype called bhujangam which is split
as 6-6 and that moves like a snake. (Ex. Subramanya Bhujangam)
Shikarini Chandas - 17 letters per pada and 68 letters in all. In Soundarya Lahiri it is split as 6 and 11 by
Adi Shankara.
Udkriti Chandas – 26 letters per pada and 104 letters in all.
Dhandakam – above 26 per pada. Ex. Garuda Dandakam by Vedantha Diskshitar.

The reason I have given all the above is to emphasis that nothing in our religious scriptures, literatures are
without a grammar, order, form or proportion. Everything confirms to a mathematical proportion.
Just like Vedas are the breath of god, Chandas is the breath of every mantra. The mantra is powerful only if it is
recited to this metre. This is the reasons some of the poem even if it is not related to religion stands the test of
time. Also if you recite a mantra even without knowing its meaning but as per the chandas then the mantra shall
bear its fruit.
“Ma Nishada” …..Origin of Poetry:
Would you believe that the first poetry in this universe started with a curse?


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Sage Valmiki saw a hunter who killed one of the birds of a pair which were in love. The sage got enraged and
cursed the hunter, O, Hunter, may you not fare well anytime as you killed one of pair of the Krouncha birds
which were happily engaged in love”.
mA niShAda pratiShThA.n tvamagamaH shAshvatI.n samAH |
yatkrauJNchamithunAdekamavadhIH kAmamohitam.h ||
(bAlakANDa 2.14)
The above sloka also meant “O Lord of Lakshmi, it will bring you eternal glory for having killed a male of a
happy couple who lost his head completely in lust..” This male is Ravana who lost his head in lust despite being
happily married with his wife Mandodari.
The other interesting connection I have this sloka with this series is that the Mamuni Mayan is the father of
queen Mandodari and father in law of demon king Ravana.
Once the sage realized that this curse also meant something very auspicious and referred to Rama avatar he
wrote Ramayana which is the origin of poetry as known in the world and it is called Adi Kaavya. Valmiki
Ramayana set in Anushtub Chandas which is an octet.
So if you look at both the poetry and classical music composition:







The rhythm in which it is set is a pulsation of time which confirms to a divine proportion.
The raga and the pitch variation is a pulsation of space / frequency which again confirms to a divine
proportion. We did not discuss about ragas though.
The words used are divine and we have seen the divinity of the letters and words.
The meaning of the song / poem usually exhorts the qualities of the god and hence is divine.
The classical music and poetry invoke the subtle divine energy in the aural form just as much the
sculpture (when it confirms to the divine proportion) invokes the subtle energy from in its visual form.
This is how we see that “one became many” and binding factors in this process of evolution being the
numerals 5 and 8.

Alas! Today, we are the fanatic fans of musicians who lacks morality & humility, who is ignorant of any divine
proportion, most of the music we hear is a cacophony and very mechanical, the words are indecipherable and
lacks depth, the meaning of the song - if at all any are just suggestive of sexual emotions and nothing else and the
dance movements we see are the gyrations of the hip with a great blend of fitness training exercises associated
with it.
This is not to negate some of the fine works we see even today but to stress that we had such high science and
taste which we seems to be losing / lost for no good reason other than ignorance.


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Periva’s voice: Chandas – some metric forms
"Indravajra", "Upendravajra", "Bhujangavijrmbhita", "Sragdhara" are
some of the metres in devotional and other poetical works. Some of
them are intricate and only highly gifted people are capable of
composing them.
As mentioned earlier, the foot of a stanza with eight syllables
Anustubh. With nine syllables it is "Brhati" and with ten "Pankti".
"Tristubh" has eleven syllables and "Jagati" twelve. We have a 26syllable metre ("Bhujangavijrambhita") which belongs to the
category of "Utkrti". Beyond this is "Dandaka" of which there are
several types. The metre in which Apparasvamigal's Tiru-t-tandagam
is composed is related to this metre.
Some metres have beautiful names. In poems composed in a certain
metre the flow of words reminds of a playful tiger lunging forward;
the metre is appropriately called "Sardulavikridita". "Sardula" means
tiger; "vikridita" is playfulness. (This metre, belonging to the category
of "Atidhriti", has 19 syllables).

Each pada in it is divided into 12 and 7 syllables. Adi Sankara's Sivanandalahari is partly in this metre (a number of
verses from the 28th stanza onwards). The initial verses of the part called "Stuti-satakam" of the Muka-Pancasati
(which is a hymn to Kamaksi) are in this metre.
The concluding one hundred verses, "Mandasmita-satakam", are entirely in this metre. "Bhujangaprayata" is the
name of another metre which suggests a snake(bhujanga) gliding along. Our Acharya's Subrahmanya-bhujangam
is in this metre. It belongs to the Jagati type with 12 syllables a foot, divided into six and six as in
Ma-yu-ra-dhi-ru-dham
Ma-ha-va-kya-gu-dham
Our Achrya's Saundaryalahari is in the Sikharini metre. It has 17 syllables in each pada. (It belongs to the category
of Atyasti) The 17 syllables are divided into two parts of six and 11. The "Padaravinda-satakam" of the MukaPancasati is in this metre. The metre called "Sragdhara" suggests a flow of words breaking through the floodgates
of poetry. It has 21 syllables (belonging to the "Prakrti" class) and each pada has three sets of seven syllables. Our
Acarya's hymns to Siva and Visnu (describing them from foot to head and from head to foot - padadikesanta and
kesadi-padanta) are in this metre.
I mentioned "Indravajra" first. It belongs to the Tristubh category with 11 syllables in each pada. Another 11
syllables metre is "Upendravajra". A mixture of both is "Upajati": Kalidasa's Kumarasambhavam is in this metre.
All these metres belong to the post-Vedic period and are employed in poetical works as well as in hymns to
various deities. "Gayatri", "Usnik", "Anustubh", "Pankti", "Tristubh" and "Jagati" are Vedic metres.


Page 11 of 72

"Gayatri" is a maha-mantra, the king of mantras. A mantra is usually named after the deity it invokes. "SivaPancaksari", "Narayana-Astaksari", "Rama-Trayodasi": in each of these the name of the deity as well as the
number of syllables in the mantra are combined. The deity for Gayatri is Savita. Gayatri is the name of the metre
also. The metre too, one should infer from this, has divine power expressed through the sound and tone of a
mantra.
Gayatri, unlike most other mantras and slokas, has only three feet. Each foot has eight syllables and altogether
there are 24 syllables. Because it has only three padas or feet it is called "Tripada-Gayatri". There are other
Gayatris also. The first Vedic mantra, "Agnimile", is in the Gayatri metre.
(The 24-syllable Gayatri metre used in poetry and non-Vedic hymns has four padas, each of six syllables. Usnik
has also four padas, each of seven syllables).
So far I have spoken about metres based on the number of syllables, that is without worrying about whether a
syllable is long or short. In prosody the long and short syllables are called "guru" and "laghu" respectively. Poems
that make no distinction between "short" and "long" are called "vrttas": those based on mantras are called "jati".
In the latter type, a short syllable is one mantra and a long syllable is two mantras. Instead of the number of
syllables what matters here is the number of matras.
The "Arya-satakam" of Muka-Pancasati is in the Arya metre. Amba, as Arya, belongs to the most plane; so it is
proper that the verse used in singing her praises should also belong to an equally high order. That is why they are
in the Arya metre, which is based on matras and not on the number of syllables. If you go by the number of
syllables you are likely to be misled into thinking that the metre differs from verse to verse.


Page 12 of 72

Architecture – The Zenith of mathematics (Vaastu)
Just look back in history and see what stands the test of time. Even if a civilization is completely extinct what
stand beyond their time is the architecture of the civilization which stands tall as a witness to the richness and
maturity of the civilization.
Aintiram states that “Architecture (Space engineering) is the zenith of the mathematics” in “கட்டிட
கலையே கணக்கிேல் உச்சி...” This space science is called as Vaastu Sastra in India.
There are few important concepts in Vaastu science which I want to present as below:


The whole world is made up of God’s particle (Vastu, வஸ்து) and nothing else. It is this God’s particle
which actually manifests itself as gross forms (Vaastu, வாஸ்து). You would note that Vastu (Subtle)
has become Vaastu (gross) by addition of letter “a” and this difference is reflected in our languages too.
When அ / अ become ஆ / आ the subtle becomes gross. Hence the most important statement for this
science is “Vastur eva Vaastu”, this means the subtle becomes gross or energy becomes matter or the
space becomes earth. This is purely manifestation / evolution and there is no creation. This has nothing
to do with religion but supreme science.



Since it is all only one energy and it ever vibrates based on the harmonics and resonance, this vibration is
called life and everything in this world, be it a living being or a non-living being as per our current
definition – everything vibrates. The chair you sit and the vehicle you use are all living beings. Everything
throbs with energy and there is nothing which is a non-living being in this universe. Without this
vibration there would not be any difference between iron and cotton. The difference between particles is
essentially the molecular constitution which is a function of its elements and its periodicity. This defines
presence or absence of quality and sensory perceptions. This was put very nicely by Poet Subramanya
Bharathi as எங்கு காணினும் சக்தியடா, Where ever you see its just energy.



The above concept is very profound and this is called as Science in our scriptures since it deals with
Knowledge of the space (விண் ஞானம், Vin-gyan).



By the same concept when a subtle energy which is in the open space is converted to a gross form like a
building then this body / building vibrates based on the design specifications and the material used for
that building. It does not matter what is the measure and what is the material used, it vibrates. When a
structure is created with a divine proportion then we breathe life into it. Thus the structure becomes a
living organism. This is how some of the structure stands the test of time for thousands of years.



Vaastu is that science which aligns the vibration of the building with the vibration of the dweller in the
building so that both the living organisms (the building and the dweller) are in harmony and resonance.


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

It sounds simple but for this science we need to know includes the vibration pattern of the dweller,
mathematics of space engineering, the knowledge of materials and its nature so that we can match it up
to create harmony. This is precisely what Vaastu as a science does. Again it has nothing to do with
religion. If you Google you would find thousands of Vaastu experts outside India who perceive and
pursue this as a supreme spatial science.



Let us look at the word “vas” which is the root. This means to shine; to grow bright, to bestow by shining
upon, becoming light. Vaas is its derivative which means to perfume, an intoxicant, dwelling place, to
assume the appearance of matter. This is the root for SriniVAAS, SreeVAASan, VAASam in Tamil means
living. Most importantly the ability to feel this subtle thing (which cannot be touched) is called VAASanai
(வாசனன, in Tamil it means smell).



This spatial science includes knowledge on the following:
o Nature of soil and material, and the qualities of its energy.
o Measures for spatial engineering that best resonates with the environment and the dweller.
 Note that the dwelling unit cannot be compatible to all the human beings universally.
This varies with individual to individual and hence the Vaastu compatibility for the house
is always seen for the housewife than the man with the assumption that what is
compatible to the lady of the house would suit all others.
o

Accurate calculation of time and the position of astronomical bodies. The time engineering
merges here with the space engineering. Consider the following to understand this:
 In some temples you would notice that the sunlight falls on the deity on a specific day /
time of the day. This is not possible if the future position of astronomical bodies at a
given time is calculated very accurately.
 When we build a house / temple the inauguration ceremony should be conducted at a
specific time. So it’s just not Space Engineering but time engineering also.

o

We see that the concept of space and time are not just a continuum but:






The measures of time and space merge and results in the same unit measure called Tala.
It is Adi Tala in Poetry, Music and the same measure is used in building and sculpture
dimensions.
Space is created because of the pulsation called Time and hence the unit time measure
(for pulsation) and the unit space measure (result of pulsation) are one and the same.
This means the pulsation causes proportional displacement or creation of Space.
It is the same concept used in meditation techniques. With Pranayama, Dharana and
Dhyana you control the pulsation and align with it. In Samadhi you stop the pulsation and
hence you are beyond time and space and you reach a luminescent state of resonant
non-vibration.

Hence I named this book as “Time = Space”.
We have seen that each subtle unit is represented in 8x8 energy grid and the gross unit is represented in a 9x9
energy grid. Mayan states that “Each module or pada within the 8x8 / 9x9 structure resonates with a specific
energy. Based on Space, Time, Light, and Sound coordinates the frequency of vibration has its unique position in
the Space/ Time continuum. This energy level of frequency of vibration is called a luminous body or Devata.

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This devata has particular attributes based upon its position and qualities in the Space/Time continuum
(placement among the 64 / 81 sub-cubes or padas)”.

Figure 37: 5 states of 8x8 Energy Grid (Courtesy: Dr. Ganapathi Sthapati)
Now what is evident here in this science is 8 and 5 merges and so does Space and time.



Manifestation occurs in additive values of eight and in 5 stages. You can note that the Bindu (Point) has
become 4, then 12, then 20 and then 28. (4+8=12 +8=20+8=28 with a total additive factor of 64).
Manifestation occurs in sequences of five steps known as the Pentadic Order.
The mathematical calculation which gives form to consciousness / space / subtle matter is called
“Ayadi Gananam”. We know that Ganam as the additive process.

Dr. Jessica Marcey in her Fabric of Universe states that:






The subtle energy point in the center becomes a self effulgent energy generator pouring out waves of
energy
becoming a self spinning stabilized structure of four padas / modules then
adding eight units of energy to manifest the 4X4 structure of 16 units or modules; then
adding another eight units of energy to manifest the 6X6 structure of 36 units or modules; then
Adds eight more units culminating in 64 units or modules strung concentrically around the Bindu point or
central generator.

So a central point with 4 concentric square belts around, each has its own frequency, vibration and energy
characteristics evolving into a 9x9 unit as a gross matter. While this knowledge is significant of itself, when these
phenomena are viewed in light of material manifestation as built space in architecture, the significance becomes
stunning and profound.


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Figure 38: 9x9 energy grid with corresponding energy levels for each grid.
(Courtesy: Dr. Jessica Marcey, Fabric of the Universe)

So, to sum up this section, we have seen that how every inanimate thing in this universe is still a living being and
how with the spatial science we can pump throbbing energy into a building. This is the supreme science where
Time and Space merges. This is the 4th sacred art we talked about which is a manifestation of the visual form of
Om.
As you would have noticed I have avoided talking about rituals and rules here but focused on the concept and
philosophy. When we talk about rituals there are very many variations and we get into an unnecessary argument
that whether it is rational or superstitious. Since most of the arts have become commercialized, the person’s
qualification and his intentions are always questionable.
The objective of this book is to highlight the scientific aspects of the universe in a small way and emphasis that
our culture is built on this science. Be it language or arts or religion all are built on scientific facts. They all were
nourished and nurtured in thousands of Temples across India which is the container and protector of this subtle
science and energy.
Let’s see some more interesting aspects of this in the next section.

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Periva’s voice: Morning Routine
Everyone should get up from bed in Braahma
muhurtham,i.e. five nazhigas (two hours) before sunrise,
i.e. 4 a.m. If we sleep beyond that time, we will not only
lose the merit we have, but also attract the curse of Pitrus.
During Sandhya times, taking food, enjoying sex, sleep,
reading- these four are prohibited. As soon as we get up
from bed, we should see auspicious objects while waking
up. We should contemplate on God, Rishis and Punyatmas
(holy persons).
We should then go to a deserted place at least 100 feet
away in east, south or north direction, keep water and soil,
conceal head with cloth, face north in daytime or south in
night time and pass stools silently.
Passing stools and urine should not be done in front of
Agni, woman, brahmana, Guru and cow and in water,
ditches of animals, peaks of hills, temple premises, banks
of river, under a tree, areas of fodgrains and facing temple.
If urine and stools come into contact with any part of the body, that part should be cleaned with soil.
Cleaning should be done first for stools, then urine, followed by left hand, both hands and feet. After
cleaning thus, brushing teeth should be done. Brushing of teeth should not be done with soil, stone or
ash; it may be done using tooth powder not mixed with lime and tooth stick of banyan or neem; it
should not be done with index finger. But brushing teeth should not be done on days of Parva
(Amavasya/ Purnima) and Sankramana with sticks.
All these instructions can be very easily observed, but we fail owing to laziness, negligence and
insincerity; there is nothing impossible about it. If we analyse the instructions in the Sastras, we find
that they are meant for our good and health free from disease. Hence we should follow the instructions
in Sastras as far as possible. Formerly nobody used to dirty the waters. Now all sit in water, clean
themselves after stools/ urine, brush their teeth there itself and spit and rinse their mouths and thus
dirty the waters.
Daily Routine
There are three types of benefits for the instructions given in our Sastras. One is, benefit experienced
here and now; the second, to be experienced in the next birth; the third, benefit in both ways. This is
also called Drishta phala (seen benefit); Adrishta phala (unseen benefit); Drishtaadrishta phala (Seen
and unseen benefit). Forgetting the Unseen benefit of purifying (after stools/ urine), the seen benefit is

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experienced by all who follow. It is saddening that many of us follow the practices from cold countries
without bothering about their applicability. It is the Apaana air that expels stools. At that time, bad
smell is seen in the place. Is it not necessary to wash with soil and water to rid of the bad smell? In what
way is one, who does not wash after passing urine, is superior to animals? By washing feet frequently,
the heat in the head reduces. By rinsing, the disease in teeth goes away.
Rinsing, Aachamanam and cleaning of teeth
After cleaning private parts with soil and water, one should tie the dhoti ‘kachcham’ properly, if
loosened, tie the hair and rinse the mouth. Spitting the water should be done on the bank of river and
that place should also be washed with water. While rinsing, one should sit and spit on the left side, as
right side is of Devas. Rinsing of mouth has been specified to be four times after passing urine and 16-18
times after passing of stools.
Aachamaniyam is sipping water three times as per tradition in one’s family. The mantra for
Aachamanam is: ‘Achyutaya namah, Ananthaya namah, Govindaya namah’; some add ‘Bhur Bhuvas
Suvah’ or the three Vedas with Svaha.
While doing Aachamanam, one should wear dry clothes, with the angavastram worn like yagnopavita,
sit on one’s feet (half-squatting), keep the two elbows within the two knees and face east, north or
north-east. The rule is that one should sip through the base of the palm. This water should go right
down upto the heart. That is Brahmatirtham. One can also sip standing in water with water level above
knees. The water used for Aachamanam should be free from salt, heat, foam, good and bad smell and
impurities. It should also be not the water left over after one’s Aachamanam.
Aachamanam should always be done twice. Every time, the lips should be wiped twice with the base of
thumb and once with all fingers. By sipping water thrice, Brahma- Vishnu- Rudra and Rik- Yajur- Samaare satisfied. By wiping, Ganga and Yamuna are also satisfied. By touching eyes, Chandra and Surya are
satisfied; by touching nose, Asvini Devas; ears, Agni and Vayu; chest, all Devas; head, Purushottama.
Taking cold water in early morning and at other times, helps us, living in tropical areas, in excreting
impurities and increase in zest and activeness.
An organ in our body works uninterruptedly during sleep in order to digest food. Five ‘Pranas’ help this
process. Like the wind pushing the hay aside in the field, a ‘gas’ pushes aside the refuse to various
locations. This refuse stays in the tongue and crevices in teeth, causing bad germs. This causes disease
in teeth. Hence rinsing the mouth more times after food is specified. One should take the saliva in only
after rinsing the mouth. By taking coffee etc. in bed feigning modernity, bad phlegm etc. goes inside and
spoils the health. If teeth are cleaned first as laid down, no disease will affect us.
When cleaning the teeth is done with sticks, the food particles come out of the crevices along with
‘Pitta’ (bile) and ‘Sleshma’ (phlegm). Villagers use ash, brickbat, soil etc for cleaning teeth and the city
folks use imported lime and wax etc., thus spoiling the gum and the roots of teeth, resulting in wearing
dentures. How senseless it is to give money to foreigners even for brushing teeth, losing teeth and
wearing dentures in the process. We seek destruction, abandoning the economical path shown by our
forefathers, leading to good health.

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Snana (Bath)
Snana (bath) is generally of two kinds: one, the primary, to be followed by the healthy persons; the
other, secondary, followed by the ill or persons incapable of primary bath. Primary bath is of six types
and the secondary, of nine types. The six types of primary snana are: Nityam, Naimityam, Kamyam,
Kriyangam, Malapakarshanam and Kriyasnanam. The nine types of secondary snana are: Aagneyam,
Bhoumam, Vaayavyam, Divyam, Gayatram, Maantram, Maanasam, Kaapilam and Saarasvatham.
Let us first talk about the first of the primary snanas: Nityam, done in the morning. After brushing teeth
and performing Aachamanam twice, one should do sankalpam. There are two aims in taking bath: one,
to control the heat in the body and remove the dirt and bad smell of the body; second, to remove the
sins we commit. Now people take bath only to rid their bodies of dirt; they do not even think that there
is something called merit and sin and that bath should be done in holy rivers and tirthas for removal of
sins and acquiring merit
. It is the principle in our Sastras and also proven in practice that whatever is our attitude and purpose
in our actions, we are sure to receive fruit accordingly. If that principle is not right, all of us will not
differ in our qualities and actions and will be uniform. Hence it is clear that depending on merit and sin
accrued as a result of our actions, our birth results and fruits follow.
One, who wishes to remove sin and expects prosperity, should do snana preceded by sankalpa only.
Sankalpa is as below:

In the second Paraardha (half-life) of Adi Brahma, in Svetavaraha kalpa, in Vaivasvata manvantara, in
the first part of Kaliyuga, in Jambudvipa, in Bharatavarsha, in Bharatakhanda, in the south of Mount
Meru, in the middle of the sixty-year period starting with Prabhava etc., in this particular year, ayana,
ritu, month, paksha, tithi, day and star (to be specified), in the presence of this particular Devata, in this
particular holy tirtha, bath is undertaken with prayer to Bhagavan for removal of sins and accrual of
merit.
We should invoke Tirtharaja and Ganga in the waters we bathe in and pray for removal of all sins
including eating wrong food, speaking wrong words, receiving wrong danam etc. We should
contemplate on Mahavishnu and other Devas. We should chant Varuna Suktham and
Aghamarshnasuktham while bathing.
As there are many activities like Sandhyavandanam, Japa, Homam etc. in the morning, snana should be
completed fast, chanting the essential mantras. Then ‘tarpanam’ should be done for Devas facing east,
for Rishis facing north with Upavita in ‘Niviti’ (like a garland) and for Pitrus facing south with upavita in
‘Prachinaviti’ (on the right shoulder). This should be followed by Aachamanam, leaving water on the
bank (of river) and tarpanam for ‘Yakshma’ (a Devata) for removal of sin accruing from dirtying the
waters during bath.
We should then bend our head down so that water from the tufted end of hair falls down on ground in
the front, with upavita in ‘Prachinaviti’. Pitrus gain satisfaction from this water.

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When proceeding for bath, all Devas also accompany him. If one wipes his body without offering this
water, they curse out of dissatisfaction. If the water from the tuft falls at the back, it is ‘Surabindu’
(liquor). Thereafter, one should fold the angavastram in fours and, with upavitam in ‘Niviti’, squeeze
water saying, ‘let those, who were born in my gotra and died sonless, may accept this water from the
cloth’. He should then wipe his head and body with dry cloth. There are five parts of bath: Sankalpam,
chanting of Varunasuktham, Maarjanam (sprinkling of water), Aghamarshanam, Tarpanam for Devas et
al. If one takes such bath in morning time before sunrise for three years continuously, his sins
committed in seven births will go away.
In the night our internal organs keep working continuously and increase heat. The remedy for removal
of that heat is to bathe in cold water early in the morning. Such bath bestows relief from burning
sensation in eyes, in palms of the feet, heat in the head etc. and promotes light in the eye and good
health.
Charakam (Samhita) says that bath in waterfalls is best for diseases of mind like madness. Morning bath
removes completely itch, burns etc. in the skin. Observed fruits include clarity of mind, beauty, luck,
absence of grief, strength, brightness, life etc.
It will be clear that it is out of compassion that bath three times a day has been prescribed in this
tropical Bharatadesa. The rule is that the noon bath should be done elaborately. Applying good soil,
cowdung and Nellimulli, noon bath should be done slowly. How senseless it is to leave it out and use
foreign goods like soap containing lime and fat. Veda says that water alone is the medicine for all
diseases. There are many wonderful qualities for the morning bath. One can still find some people in
our country adopting the method of ‘tub bath’ advocated as medicine by a doctor abroad.
Should we not consider how senseless it is to abandon the simple and economical method adopted by
our forefathers, suited to our country and designed to promote good health and prosperity and follow
difficult and expensive method?
Water suited for Snana

Mahanadis (great rivers) originating in hills and flowing towards sea are the best for bath. As these
waters contain traces of elements like gold, silver, copper etc., they are healthy. Small river, Nadam
(originating in east and going west), tank, pond, lake and well are good in descending order. When the
former is not available, one can bathe in the latter.
Tank, well etc. dug by others is no good. If there is no other go, one can bathe in them after removing
seven handfuls of soil from there and depositing on the bank. Water fresh in the river, in the pond, rain
water and hot water are no good. Tank water after ten days of collection and hot water for use of
diseased person are acceptable. Tank beside temple is good. Bath is called ‘Snana’ only when one
immerses himself in water. One should bathe in the direction of flow of water in the river and facing
Sun in tanks. One should never bathe in the dhobi ghat.
‘Naimittika’ snana is bath undertaken due to contact with impure persons like chandalas and on
occasions like eclipse. Naimittikam, Kamyam, Malapakarshanam and Kriyasnanam- these baths should

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be done as ‘Vaarunam’ by dipping in water. In case of ‘Patita’ (fallen from dharma), chandala, woman
who has delivered baby and woman in menses, one should keep distance. In case of contact knowingly
or unknowingly, snana and Prayaschitta should be done. In case of contact with chandala’s shadow,
smoke from corpse, excreta of dog, pig, donkey, camel, fox, crow, cock etc., snana is a must.
Our normal eyes cannot see ‘aasoucham’ (ritual impurity) and other types of impurity. We should have
faith in the sayings of Maharishis based on their divine vision. The medical book talks of many impurities
emanating from our hair. They cannot be seen with naked eyes. They are proved with instruments like
microscope.
In the same way one without divine vision cannot know the impurity mentioned by our sages. One, who
violates instructions in Sastras till he sees the truth himself, is an ignorant man who loses his spiritual
power. Sastras declare that one should not touch animals like dogs and eat food seen by them; now in
modern culture such animals receive affection greater than one’s own dear children.
They receive morning drink, good food, bath with soap, mattress bed and smelling the head. The day
such bad practices are dropped is the good day. Hence let us avoid such impure activities, do snana as
laid down in Sastras, be clean and pure and progress with good health, free from disease.


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Capturing the divine energy – Squares & Circles
It is told that the sanctorum of Lord Ranganatha’s temple at Sri Rangam is circle from outside and square from
inside. Why?



Subtle energy is represented by 8x8 square grid and the perimeter of the square is 4r and the area of the
square is r*r. When each grid length is 1 unit then r = 8, so perimeter is 32 and area of this square is 64.
Gross energy is represented by 9x9 square grids and with the same measurements perimeter is 36 and
area of this square is 91.

It has been an architect’s dream to create and capture subtle energy in a gross structure. This is fundamental
objective of spatial engineering. How do you go about to achieve this? It looks that they found that they would
take the help of a circle either outside the square or inside the square to achieve this. Remember almost every
yantra has a square and a circle component in it.
The measurements are so taken such that either the perimeter or the area of both the circle and the 8x8 square
are matched. Most of the Hindu temples follow such rules to invoke the subtle energy in a gross structure like
temple. This is one of the well kept secrets and this is the reason each and every temple is said to interact with
your subtle body differently when you visit it.
This is why Lord Ranganatha’s sanctorum in Sri Rangam temple is a circle from outside and square from inside.
This secret is called as Squaring a Circle. This is all about to creating divine energies and this is the science that is
implemented in all the Hindu temples which are built as per the Sastra. You need just basic math knowledge and
patience to understand this supreme secret and I shall give below 2 techniques to match the area or the
perimeter of the circle with that of the 8x8 square.
Perimeter match:
 Let’s look at the image of a circle of unit radius.
The area of the large circle is π (πr2) and the
circumference is 2π. Here r =1.
 Draw 2 circles inside as shown with half the
radius. The area of each circle is π/4 and the combined
area of both the circles is π/2. The circumference of
each circle is π and the combined circumference of both
the circles put together is 2π.

Figure 39: Squaring a Circle (Courtesy: Dr. Robert Lawlor,
Sacred Geometry)


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

Just note that when a larger circle divides itself as 2 smaller circles the area is halved but the
circumference is the same. This gives the first philosophical metaphor that “One has become two which
are bipolar yet non-dual”. This is one of the fundamental principles of Advaita and also in Chinese
philosophy. This bipolar non-dual force is the basis of life and is represented as male / female and Yang
/ Yin.



Now draw 2 arcs NDM and NEM from A’ and A with the radius as A’P and AQ as shown in the dotted line.
You would note that point D and E would divide the radius of the circle by divine proportion – 1/ and
1/2. Radius of the arc AE is . The Yin Yang symbol is based on this principle which embeds the divine
proportion in it.
 Now let me draw a square ABCD around this
circle (Fig 40) where the side of the square is the
diameter of the circle which is unit 2. Here OP =1,
AB=BC=CD=DA = 2. The perimeter of the square is 8
and the area of the square is 4.
 Now draw a circle with O as the center and
NO as the radius as shown in the figure. Here NO =
√. You can take this figure as such if you find it
difficult to follow but for those who are interested,
the derivation to calculate radius “NO” is as below:

Figure 40: Squaring a Circle 2 (Courtesy: Dr. Robert
Lawlor, Sacred Geometry)
o

o

Consider a right angle triangle OPN. We know OP = 1 and PN which is the radius of the arc = .
Hence as per Pythagoras theorem PN2 = OP2 + ON2 which is 2 = 1+r2. Let us say the radius is ON
= r.
So r = √(2-1). We know  is 1.61803399 so r = √.



We have got a larger outer circle with a radius √ and hence the perimeter should be 2π√. This is
numerically equal to 7.9924576, which is equal to 8. Now we have created a structure where a square
whose perimeter and a circle whose perimeter are the same. This technique is not limited to India but
used in the same way for pyramid construction.



This is the perimeter match between 8x8 square grids and a circle around it.

Area match:


Vaastu has an easier way to get this done. Draw a circle inside a 9x9 energy grid whose diameter is equal
to the side of the square. If each energy grid length is 1 unit, then side of the square is 9 units and the
radius is 4.5 units.



The area of this circle is πr2 where r=4.5 and hence the area of the circle is 63.64 which is almost equal to
area of the 8x8 square with unit grid length as 1 unit.


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

This is the area match between a circle and 8x8 square. So as per Vaastu every building is divided into 9x9
grid and the energy level of each grid is used to design the living space.

Capturing the direction of Subtle energy flow:
The subtle divine energy flows is as per the diagram given below. It starts from the center and always flows
clockwise. That is why Hindus always stick to clockwise flow of movements - be in their temples or anywhere
else.
This clockwise flow of movement is captured in the sacred symbol Swastik. Here 1 is the source / Moolam, 2 is
Kaalam (Time), 3 Seelam (Rhythm), 4 Kolam (Form), 5 (Universe) Gnalam.

Figure 41: Clockwise flow of subtle energy

Figure 42: Swastik symbolizing energy flow

Relationship between √2, √3, √5,  and π:


Now let me draw the connection between √2, √3, √5,  and π. Understanding this relationship is
orgasmic and nothing less. If you think they are all some random numbers which cannot be fixed to their
10th decimal and not related to each other, just see the following relationship.
π = 2 x 6/5
Philosophically 6/5 is the relation of a hexagon to a pentagon and the other way to express this
relationship is
 = (√π * √5) /(√2*√3).



This goes to prove that we did not just knew the numerals but divine fractions and proportions including
their linkages. I am convinced, there is not even an iota of superstition in our temple and idol worship but
they are supreme sciences codified and left for our benefits.



The temple of Sri Rangam dates back from Ramayana, which is Treta Yuga that is 800000+ years back as
per Hindu Scriptures. This is our rich past and supreme science is embedded in our culture and codified in
thousands of temples across nook and corner of the country.



Why should we ignore this? We have a lot more to offer this world which is struggling to understand the
nature of nature.


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Figure 43: Similarity between Indian temples, Pyramids. The Tamil text states how the structure should be built.
(Courtesy: Dr. Ganapathi Sthapati)


Page 25 of 72

Periva’s voice: Sin and Religious Merit
We are doing certain acts in the householder’s
(grihastha) life in order that we as well as our children,
relatives and others can eat to their heart’s content. Just
as we have to do certain mundane acts in order to
procure cloth to cover our body, food to remove hunger,
house to live and other facilities to look after our
children and others, we have to do certain acts for living
happily in the world to which we would eventually go.
That act is Dharma.
There arises a doubt now. All our time is spent in
working for our food; there is no time for doing dharma;
this appears to be the difficulty. If people who talk this
way spend all their time in making money, then it may
be understood at least. A lot of time is indeed wasted in
useless talk, thought, mocking others and having fun.
One can do acts for benefitting the Self (Atma) in the
time left after spending for making money, without
wasting that time.
Where there is will, there will be no shortage of time. While travelling in tram, train and bus, one can
chant the names of God. Will even a paisa of our earnings here be useful to us in the next world? The
only currency valid in those worlds is the name of God. Hence we should chant God’s names without
fail. It is falsehood to say there is no time.
We can perform dharma in four ways; we can do with our body, tongue, mind and money. Money can
be used for the benefit of Self; we can do danam (ceremonial gift) and dharma. A doubt arises on how
to do danam and dharma while in poverty. Even in poverty it is possible to curtail expenses and give
danam of one paisa at least. Everyone should resolve to donate at least one paisa or ¼ anna every day.
Everyone spends a lot of time in sleeping and gossiping. One can stop that and meditate on Bhagavan’s
feet. That is the only ‘income’; all else is ‘expense’. All that is time spent on flesh. Our body is flesh; time
spent in relation to that is spent on flesh only.
We should not feel scared that we have sinned a lot. People like us have become devotees and attained
to good state. Even those who have been much worse sinners than us have attained to good state.
Iswara is great because he protects sinners. Hence we should have courage and faith and keep doing
good acts.
In Bhagavad Gita Sri Krishna tells Arjuna:
“Api chedasi papebhyah sarvebhyah papakrittamah|

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Sarvam Gnana-plavenaiva vriginam santarishyasi||” (Gita 4:36)
“Even if you are the greatest of all sinners, you will cross the ocean of sin by means of the boat of
Gnana.”
“Aham tva sarva-papebhyo mokshayishyami ma suchah||”
We should not weep at our having committed sins. Bhagavan says: “I shall release you from all sins;
hence do not feel diffident; do not weep.”
Let us consider how we commit sins. We commit sins with tongue, mind, body and money. With
tongue we spread gossip enthusiastically and do sin. With body we do evil acts and do sin. With money
we commit many types of sins. Even if we think that we should not commit such sins, we are unable to
stop them. Like an evil spirit the habit of committing sins has caught us; it always encircles us. We have
committed sins for a long time. That is why that habit has not left us. How to get rid of that habit?
We should change the habit with the same way with which we commit sins. We should put in efforts in
the four ways mentioned earlier.
Mahanarayana Upanishad says that we should annul our sins by dharma. What is dharma? That which is
directly opposed to adharma is dharma. That which is opposed to evil is good. That is dharma. What is
evil? That which induces us to commit sins. Sin is doing an act out of desire. That desire drags us by
force into committing sin.
What is sin (Papa)? What is religious merit (Punya)? The act which we feel is bad and we should not do
is sin. The act which we feel is good and we should do is merit. Man always desires the fruit of merit
only.
The fruit of merit is to be comfortable, free from trouble. All are desirous of that fruit only. That makes
the mind peaceful; happiness results. We desire the fruit of merit; but the majority of our actions are
sinful. Our mind is itself the witness of the sins we commit. In the matter of doing acts of merit, there is
laziness; when it comes to doing acts of sin, there is enthusiasm.
The fruit of sin is trouble. Actions prohibited by our conscience are sinful. We think we should avoid
such acts; but there is no desire to stop doing them. Everyone born in this world desires comfort.
People think they should only do acts of merit. They also know they should not commit sin. But sin
constitutes 80% of their actions; only 20% is merit. Coming to think of it, this is very funny. We do not
desire that we should commit sin; but our load of sins keeps increasing. The cause of this wonder is not
known. We cannot answer why it is like this. A long time ago Arjuna, on behalf of all of us, put this
question to Bhagavan and got the reply.

“Atha kena prayuktoyam papam charati poorushah|
Anichchannapi Varshneya baladiva niyojitah||” (Gita 3:36)
Arjuna asked: “Man commits sin. Though he has no wish to do it, he does it. Who makes him commit
sin? He remembers he did not wish to commit sin; there was no wish at all. Even then who is it that
makes him commit sin?” Bhagavan replied:
“Kama esha krodha esha rajoguna samudbhavah|
Mahasano mahapapma vidhyenam-iha vairinam||” (Gita 3:37)

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Man desires for an object; he works for it. If he cannot get it in a proper way, he adopts improper
methods to get it. That is sin. The cause of that sin is the desire to possess. That is called Kama. That is
an enemy of us. There is another enemy, called Krodha (anger). When we desire for an object and that
object is not available to us, anger develops towards those who prevented us from getting that object.
When kama is deflected, it becomes krodha. Hence both can be said to be the same.
That which was kama itself becomes krodha. We throw
rubber ball on the wall; it bounces back at us. While
throwing the ball, it is like kama. While bouncing back, it is
like krodha. When kama is not fulfilled, it becomes krodha.
Kama dos not get satisfied with anything. Howsoever much
it consumes, it is not enough. If we feed that hunger, kama
flourishes. Desire does not get subdued when it is fulfilled.
Kama is like fire. Fire, when given food, spreads and
multiplies. Kama is like that fire. Fire also does not get
extinguished when it is fed. Fire has a name,
‘krishnavartma’. It means that wherever it goes, it leaves a
black trail. Kama is also the same. Initially there is happiness.
Then there is weeping as the object is not available more
and more. Kama increases when it is fed. Kama has
insatiable hunger. It is called ‘Mahaasana’ (great eater).
Krodha occurs when kama returns unfulfilled. It is higher than kama. This has been pointed out in
‘Naishadham’. Kali (Kalipurusha) arrives. He is accompanied by his army commanders like Kama and
Krodha. Panegyrists praise the greatness of each commander. Krodha is also eulogised. It is said that
there is no place not entered by Kama. But Krodha is stronger than him. Kama’s arrow cannot penetrate
the fort of Krodha. Krodha used to say that from within his fort he would attack even Devas like Indra.
Which is that fort? That is the heart of Durvasa. Kama’s arrow cannot enter there.
These kama and krodha are the cause of the many acts of sin we commit. They are caused by Rajoguna
(quality of passion). Kama is extremely hungry; krodha is a great sinner. They are indeed our enemies.
When we do an act without desire, there is no sin. Doing the act with desire is sin. As the habit of
committing sin is deep seated, it makes us commit sin now again.
We commit sin with all three instruments (thought, word and deed). There are evil thoughts in the
mind. They are sin. With mouth we commit sins like telling lies. Why has Bhagavan given us alone the
ability to speak? He has given that power in order for us to speak out that which is there in the heart. If
we tell lies, Bhagavan will feel that there is no use giving that power to us and give us birth as bull.
Bhagavan’s grant of the power of speech to us is only for speaking truth and chanting His names.
We commit sins with four instruments, viz. Mind, speech, body and money. Sin results from act of
desire. We must do good acts with the four instruments. The way we put knot in the rope, we should
unknot in the same manner. With the same four instruments with which we got the habit of committing
sin, we should do punya (acts of religious merit).

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Sin has two powers. Let us consider a bad habit, say, inhaling snuff. It produces two types of bad results.
One, the bad result of using snuff on that particular day; two, the evil of inducing us to commit that act
again. In the same way an act of sin creates the habit of committing many more sins. That habit is called
‘Vasana’ (tendency). We should develop good vasanas and destroy bad vasanas.
Hence, realising that all sins arise from desire, we should perform acts without desire in the four ways
mentioned above. We should always do good actions with mind, speech, body and money. Out of the
money we get, we should set apart at least one paisa every day for dharma. That money should not be
used for family, but used for dharma.
We should always keep in mind that all of our money does not belong to us. As soon as this body is
dropped, that money will lose its relation with us. If we are to make that money ours, we have to
convert it into currency valid wherever we go. In the upper worlds, the money of this place will not be
valid. If we convert this money into currency of dharma, it will be valid anywhere. Then that money will
continue to belong to us.
Hence everybody from children to elders should keep a separate hundi for dharma. If we had such
habits right from the time we were born, we would have accomplished much. We have forgotten our
true act. We should institute hundi of dharma for children now itself. Do we not do insurance for them?
As this insurance will be useful even after this life, this should be considered as ‘After-life insurance’.
We should do acts of merit with our tongue. We should chant names of Bhagavan at least a thousand
times every day. It will be of use to us; it will also ward off troubles. By useless gossip, sin and trouble
arise. By chanting the name of Bhagavan, the trouble is not there; further merit accrues. There are
many names of Bhagavan. Elders have said: ‘O Great One, with thousands of names, worshipped by
Devas’. We should chant one name of His a thousand times. We should learn the name from elders who
have attained ‘siddhi’ (success in spiritual life from that name). For counting, we can keep a string. If we
were to chant the name of Bhagavan on our own, there is no harm.
With our mind, we should again do good acts. We should sit in one place for some time and meditate
on Bhagavan. Our mind has many thoughts. We should know whose abode our heart is. Heart is
Bhagavan’s abode. We have dirtied that place. We have to scrub and clean that place, make Bhagavan
sit there and we should also sit with him. We should meditate on God at least for five minutes every
day.
This should continue without fail at all times. This is like eating. This is higher than even Swaraj. This
should be done even when we are unable to eat. Then there will be Grace of God. That Grace is
beneficial in all respects. We spend so much of time for earning money. Should we not spend at least
half an hour for doing this, which brings benefit to Atma? That half an hour is the time we earn the
currency of dharma. If mind is engaged in meditation, tongue etc. will also do good acts in the same
way.
We should do good acts with our body. We should go to temple, do pradakshina (circumambulation)
and prostrate. Prostration (namaskara) is called ‘performing danda’. That is falling like a rod. Thinking
that this body is not ours, but His, it should be dropped in His sannidhi (presence). By doing this, sin will
automatically drop. Arrogance (I-ness, Ahamkara) will reduce. The more we come down, the higher will

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be the greatness.
It is enough for women to prostrate to husband. As husbands have willed not to go to temple, women
now go to temple including for their husbands! It is not that they should not go to temple. You need not
think it is not necessary. Some have darshan of the Moola Linga. It is enough for some if they have
darshan of Dvaja Sthambha (Flag Staff). Merit comes to some just by having darshan of Gopuram
(tower). For women, it is enough to worship the husband. There is a place of work for each; body must
be surrendered accordingly.
We have committed sins in four ways; we continue to do so. The antidote for this is dharma. We must
do that dharma with the three instruments (thought, word and deed) and money. With body,
pradakshina etc. must be done. With the thought that this body is not mine, but Bhagavan’s, we must
prostrate before God. If there is no temple, we may think of God and prostrate. With speech, we must
chant the name of God. With mind, we must meditate on the lotus feet of God. With money we must
do danam (charity) and dharma.
If we do not commit sin, there is no need for us to do punya (act of merit). As we have committed sin,
we must definitely do these dharmas. Persons of all ages from child to old person and of all castes must
do dharma in these four ways and sin will be washed off only then. As the strength of merit goes up, the
sin will reduce. The capital required for the benefit of Self will accrue. These dharmas should be done
when our limbs like hands and feet are under our control and we must thereby pay off the loan and also
accrue capital.
When the time to depart comes, our limbs will not be under our control. The tongue will not utter what
the mind thinks. Ear will not hear. Hands and feet will not obey our commands. Eye will not see. When
the sense organs are under our control, we should get rid of our sin by doing dharma. We should not
procrastinate. We do not know what will happen tomorrow.
It has been said:
“Prayanakale manasa-achalena bhaktya yukto yogabalena chaiva|
Bhruvor-madhye pranam-avesya samyak sa tam Param Purusham-upaiti divyam||” (Gita 8:10)
When we depart from this body, our mind should not waver; it should remain like a mountain. If we do
not have fear of sin, we can be that way. If there is no kama and krodha, that fear is not there. If we
keep doing dharma, they will dissolve. If we look at the sins we commit, we should not be getting even
food to eat. We commit so many sins.
As Bhagavan is extremely compassionate, so many comforts are available even to sinners like us. Hence
we should reduce sins. We must surrender everything to Him. He resides inside Atma. By surrendering
body etc. to Him, desire is extinguished. Then there is no sin. When there is no sin, there arises
permanent happiness.


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Heaven & Earth – Lord Nataraja & Lord Ranganatha
Let’s stay with Lord Ranganatha and see the relationship between him and Lord Nataraja. Would you be surprised
if one is the mirror image of the other? Look at the majestic picture of Lord Nataraja below. Wonder why this is
always made in metal and not in wood or earth?

Figure 6 reproduced.

In Pancha bhoota (Space, Air, Fire, Water, Earth) Metal is always associated with Space and Wood is associated
with Air. This system is reflected well in the Chinese system and it was not any different in our Vaastu system
either. Since Lord Nataraja signifies Akasha tatva, (Vin porul) he is always made in metal – Copper or Gold or
Bronze or a mix of it. The statues which were ancient had a generous amount of gold giving a luminescent look
about the statues. The art and science of moulding metals to create divine forms with precise proportion dates
back to thousands of years in India and the western experts think that this is a recent phenomenon. This is a
complete surprise to the western world since they cannot believe that such sophistication existed before.
Dr. Ganapathi states, “Lord Nataraja also signifies the primal image being expressive of the secret of creation in
the process of which formless becomes instantaneously endowed with features and of perfect form. This is the
reason why the statue of Lord Nataraja is called as Silpa, the primal image and everything else which is sculpted
in this universe is called as Pratima (replica) and the original and one and only sculpture is the image of Lord
Nataraja”.
Mamuni Mayan states, “Bhumih pradhana vastu Syat”, means Earth by virtue of being the very basic support of
all things, this is the primal and dominant Vastu”. Earth and space are manifestations of each other in the cyclical
process of evolution. They both should always be considered to be in unison. This vibrant, energetic, manifest
earth energy (Prithvi Tatva) is called as ‘Vishnu”.

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In Vaastu satra, the Vaastu purusha is Lord Vishnu and understandably Vishnu is invoked as Vaastu purusha in
Srirangam temple and offered a seat in the heart of Lord Ranganatha even today as a ritual.

Figure 44: Lord Ranganatha in the reclining pose

Lord Ranganatha represents manifest earth energy (Man porul) and hence is always made out of seasoned earth
only and it should be properly painted too. He is never to be made of metal. This earth form does not support
frequent mobility and symbolizes stability and immobility. This is the reason when Vibhishana kept the idol of
Lord Ranganatha down at Sri Rangam it could not be moved.
The energy that is in available in every universal form is represented as Vishnu and hence he is called as
Antaryami. Once the subtle becomes grosser the vibration is reduced and the grossest form would not have any
creative pulsation in it.
It would still have the vibration based on its nature which ensures that it retains the form and shape. But it does
not have any creative pulsation and it has reached the zenith of evolution. This zenith is characterized by Lord
Ranganatha in the reclining pose.
The creative pulsation (Space) is the dance and the zenith of manifestation is a reclining posture (Earth).

As we have seen, Lord Nataraja carries Light in his left hand and sound in his right hand. Lord Ranganatha carries
Chakra representing light in the right hand and Conch representing sound in the left hand. The principle that

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the primal substance (space) has manifested as the universe (earth) and both of them are mirror images of each
other is reflected in both the images.
In Chinese texts the Yang energy is associated with Heaven and the Yin as earth. Now associate the same heaven
with Shiva, Earth with Vishnu and Tao with the God’s particle - with some of the text below from Lao Tzu’s “Tao
te Ching”
“The Tao that can be told is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the beginning of heaven and Earth.
The named is the mother of the ten thousand things.
Something mysteriously formed, Born before heaven and Earth.
In the silence and the void, Standing alone and unchanging,
Ever present and in motion, Perhaps it is the mother of ten thousand things.
I do not know its name. Call it Tao.
Man follows Earth. Earth follows heaven. Heaven follows the Tao.
Tao follows what is natural.”
To sum up in the words of Dr. Ganapathi Sthapati:


Both the temples Chidambaram and Srirangam are south facing temples.



Lord Nataraja signifies Akasha Tatva, outer space, macrocosm, subtle unmanifested energy is the Vastu
purusha, is always in dancing pose, circumscribed in 8x8 square and made of metal.



Lord Ranganatha signifies Prithvi Tatva, inner space, microcosm, manifest gross energy, is the Vaastu
purusha is always in reclining pose, depicted in a circle or a 9x9 grid and made of earth.



Lord Nataraja represents energy with matter and Lord Ranganatha matter with energy. In the equation
E = mc2, Lord Nataraja represents E and Lord Ranganatha represents mc2.



Both these temples are a ‘must see” and a “periodic see” types and you would be amazed that the
qualitative change in your mental state even if you don’t pray inside the temple but spend some time
sitting or walking in the premises of the temple.



Both these temples are perfect symbols of ancient science codified for the benefit of the society and
left for generations withstanding the test of time.


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Figure 45: Sri Chakra – The Supreme shape in sacred Geometry

Chidambaram and Sri Rangam should be ground zero for any lab that wants looks into the secrets of space and
time as they represent supreme science as much as they represent spirituality. We now see that science was
the basis of our spiritual faith unlike it being 2 completely different aspects today across the world.

As a wise man said, “Indians are the most ignorant about their rich past and scientific traditions.”
May we be blessed by the divine power to unravel unknown secrets about the nature!

****


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Periva’s voice: Initial Samskaras
Forty samskaras (purificatory rites) have been prescribed
for the purification of Jivatma (individual soul). They are
Garbhaadhaanam, Pumsavanam, Seemantham,
Jathakarma, Namakaranam, Annapraasanam, Choulam,
Upanayanam, four Vedavratas like Praajapatyam,
Snanam, Vivaham or Sahadharmacharini samprayogam,
Panchamahayagnas- totalling to 19 so far;
Pakayagnas-7; Haviryagnas-7; Somayagnas-7- totalling to
21; Grand total of 40.
The 7 Pakayagnas are: Ashtaka, Anvashtaka, Paarvanam,
Sraavani, Aagrahayani, Chaitri and Aasvayuji.
The 7 Haviryagnas are: Agniyaadhaanam, Agnihotram,
Darsapurnamasam, Aagrayanam, Chaaturmaasyam,
Nirudha pasubandham and Soutraamani.
The 7 Somayagnas are: Agnishtomam, Atyagnishtomam,
Uktyam, Shodasi, Vajapeyam, Atiratram and
Abdoryaamam.

Out of these 40 samskaras, there are some required to be done every day. Some are to be done on
occasions. Some are to be done once in a lifetime. Out of these, the samskaras which are required to be
learnt properly and performed every day are the Pancha-mahayagnas.
Panchamahayagnas are: Brahmayagna, Devayagna, Pitruyagna, Manushyayagna and Bhutayagna. Of the
balance samskaras, most are in category of once in a lifetime. Oupasanam and Agnihotram are to be
done every day. Darsa Purnamasam is to be done once in 15 days. Of these, Oupasanam is Pakayagna.
The other two are Haviryagnas. All Pakayagnas should be done once a year. It is enough if the 7
Somayagnas and the other samskaras are done once in a lifetime. These can also be categorised in a
different way.
Those required to be done every day are 7; Panchamahayagnas, Agnihotram and Oupasanam.
Harvesting is done once in a year in case of yearly food crops. Watering has to be done every day.
Though they are samskaras (part of procedure)for agriculture, there is difference among them. Our
samskaras are also similar.
Samskaras have been prescribed right from Garbhaadhaanam. Samskaras start from the time the
embryo starts getting generated inside mother’s womb. The embryo has to be generated with chant of
mantras. Some people think that Garbhaadhaanam, Pumsavanam and Seemantham are meant for
mother’s health. This is incorrect. They are related to the jiva residing inside. They are meant for

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purifying the jiva. As they are done aimed at another jiva in the womb, there is greater responsibility for
mother and others. If these samskaras are for themselves, these persons may ignore them; but as they
are meant for another jiva, they should not be ignored.
The three samskaras, Garbhaadhaanam, Pumsavanam and Seemantham are done before the body of
the jiva comes out. Pumsavanam should be done in third month of pregnancy; Seemantham should be
done in 6th or 8th month. All these samskaras should be done with the sankalpa (vow) of obtaining the
pleasure of Parameswara. They are done only for obtaining his grace.
When our Acharya (Adi Sankara) was proceeding to Kailasa, his disciples prayed to him to teach an easy
way of obtaining Parameswara’s grace. They said that they did not understand the Vedanta topics he
had expounded so far and that he should now tell them an easy way. Sri Acharya chanted five verses at
that time.
The first verse is:
“Vedo nityam-adheeyatam taduditam karma svanushthiyatam
Tenesasya vidhiyatam-apachitih kamye mathis-tyajyatam|
Papoughah paridhuyatam bhavasukhe dosho-nusandhiyatam
Atmechcha vyavasiyatam nijagrihat-turnam vinirgamyatam||”
Here the point is made: ‘Study (chanting) of Vedas should be done every day. Karmas should be
practised properly without fail. That karma is itself Puja of Iswara. Whichever karma he has asked us to
do, to perform those karmas at the specified time is alone Puja’. Some people perform festivals, Puja,
bhajan etc. Some others do Oupasanam, Agnihotram etc. Those who perform Puja criticise the latter
saying that they do not have bhakti; of what use is their karma? The latter, keen on performing karmas,
criticise the former saying that they lack aachara and anushthana (observance of rituals); they are
simply playing the drum; they have only ego. If we look at this justly and impartially, we can see that
observance of karmas is alone bhakti of superior order. That alone is bhajan.
There are two servants with a master. One always stands in front of the master and keeps praising him.
The other does not talk at all; does not come in front of the master; whatever direction the master has
in his mind, he immediately acts on it. People may think that the master likes the servant more, who
always stays near him. But actually the master would like the other servant more, who acts on his will. If
the master were a fool, he would like the servant more, who keeps praising him.
Similarly if Iswara were a foolish master, he would have more love for the one who keeps praising him.
To do the karmas ordained by Iswara is his Puja. That is why karmas should be done with sankalpa (vow)
of ‘Sri Parameswara Prityartham’ (for the pleasure of Parameswara). True observance of karmas is a
blend of bhakti and karma. That is why our Acharya has said that observance of karmas is alone Puja of
Parameswara.
The base of all this is surrendering the karma to Parameswara. To tell the meaning of all mantras in
samskaras is not possible. We do sankalpa at the beginning of each karma and arpanam (offering) at the
end. It is good to know these two and their meanings.
Loukikas (those who do not practise Vedic rituals as profession) are very casual about sankalpam etc.

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They think the Purohit is saying something, as if it does not concern them. To know the meaning of
sankalpa etc. is not difficult. With sincerity one can find out. People find out the syllabus for an
examination being conducted in America. With keenness one can find out anything.
“Yadeva vidyaya karoti tadeva sradhdhaya upanishada viryavattaram bhavati”
(Chandogyopanishad)
“Yadeva vidyayeti hi” (Brahmasutram)

If a karma is done with understanding of meaning, it becomes ‘viryavat-taram’ (more efficacious). Sri
Acharya has stated that as ‘taram’ is the term used in the above mantra, it is clear that if karma is done
with no understanding of meaning, it is ‘viryavat’ (efficacious). It
appears on cursory reading that if karma is done with no
understanding of meaning, it is very useful. How is it?
There is a collector. A person writes an application to him
through a lawyer. A farmer gets it written by somebody and
hands it to the collector personally. He is illiterate. He hands his
application saying ‘Please do me good somehow’. The collector
takes pity on him, considering his ignorance and faith and does
him good.
Mantra is also similar. Iswara alone knows the meaning of
mantra. We should not be villainous. If we engage a lawyer and
speak wrongly, the collector will get angry. If we know the
details and still do wrongly, there will be great anger. If the
application is wrong without one’s knowledge, there will be
excuse. It is wrong to say, ‘The meaning is not known; what is
the use of doing the karma?’ It appears that to do karma
without knowing the meaning is ‘viryavat-taram’.
At the beginning of all samskaras, one should say, ‘Pareameswara prityartham’ (for the pleasure of
Parameswara) and at the end, ‘Janardanah priyatam’ (May Janardana become happy). One can know
the meaning of these two. In sankalpa, initially the account of place and time is given. ‘We say
‘Mamopatta samasta durita-kshayadvara’. The meaning of this is: ‘For the pleasure of Sri Parameswara
through effacing of all the sins I have earned’.
We have earned many sins till todate. That load is tough; we have to get rid of it; wash it off. What is
the use of it? Our heart is the abode of Parameswara. There is a lot of dirt there. If there is dirt at the
place we do Puja, we feel sad. We should remove the dirt. We have to remove the dirt from our heart.
Only then the form (of Iswara) will be visible. Now it is all dirty, obstructing the light. We keep
accumulating dirt. ‘Durita-kshayadvara’, through the route the sin goes away, Parameswara’s happiness
will come. All types of karmas are aimed at that only. Whatever be the meaning of other mantras, if we
utter this mantra knowing its meaning, only then it will be useful.

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We do ‘Prayaschitta’ (redemptive ritual) if there is failure of an action. For doing Sandhyavandanam in
improper time, ‘Prayaschitta Argya’ has been prescribed. What to do if there is error in that Prayaschitta
also? Hence there is a common Prayaschitta. There is a book called ‘Hemadri’ which tells about
Prayaschittas.
Thinking of Sri Krishna is the greatest Prayaschitta. Initially we should think of Parameswara and at the
end, of Krishna. This also shows the non-difference of Siva and Vishnu. Thinking thus, karmas should be
done right from birth till death with the thought of Parameswara.
Every mantra is offered through a Devata. We pay taxes. They all go to the same State. There are many
taxes like profession tax, motor tax, land tax etc. There are different places for paying these taxes. There
are different stamp papers for them. Similarly for every karma, there are differences of time, mantra,
Devata and material. Though there are procedural differences among them, the ultimate aim of all
actions is to offer them to Parameswara. Our king does not know well, us, the tax-payers and the taxes
we pay. But in the case of the king Parameswara, all matters are well known.
There are three aspects for every karma- mantra, Devata and material. We said earlier about three
karmas to be done before birth. At birth, Jatakarma should be done. On eleventh day after birth,
Namakaranam should be done. In the sixth month, Annapraasanam should be done. That is the karma,
in which food is fed first to the child. That also should be done for the pleasure of Parameswara.
Karmas from Garbhaadhaanam till Namakaranam are done for the sake of the baby by parents. When
mother takes medicine, the baby gets purified in body. In the same way, depending on the parents’
state of mind, the jiva inside will get satvic (peaceful) nature or increased sin. When mind is quiet, if we
write something and read it, it will give us peace.
When we are angry, if we write something and read it, it does not give us sense of wellbeing. In the
body also, there develop good and bad qualities. When there is meeting between parents’ bodies,
depending on the quality of parents at that time, the jiva inside will also get the same quality.
Depending on state of mind, qualities develop.
The rich people do not perform such karmas in due time; but they do them together. Vaidikas do them
properly. But they have that as their livelihood. The rest do not bother about anything. Samskaras
should be done at the prescribed times, chanting the relevant mantras and employing the specified
materials. The most important thing is to do the karma with sense of offering to Parameswara.
After Annapraasanam, Choulam should be done for the child. That is keeping ‘sikha’ (tuft of hair). That
karma also should be done as offering to Bhagavan. That is done for being ready for doing good karmas.
Removing sikha has to be done with chant of mantras. Sanyasis have done so.
To remove sikha kept with mantra chant, just for whim, in deviation from the vow taken before
Parameswara is wrong. One may ask whether removing sikha is such an important thing. Is it not wrong
to tell lies? This is also like that. Having done sankalpa in order to please Parameswara and having kept
sikha as a samskara, it should not be removed at will. People establish Sivalinga; they worship ‘Vel’
(spear) and salagramam. Can we remove and throw them away afterwards in a fit of anger?

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It does not matter if they are lost by accident or by theft. What we established on our own, to remove
them again at will is very wrong. Having done Choulam with sankalpa, to do as one wishes later on is
wrong. Those who do thus should not have done Choulam initially. To remove at will sikha kept with
chant of mantra is certainly wrong. That is why when it is removed in the asrama of sanyasi, it is
removed with mantra chant.
One cannot do Jathakarma etc. long after. Repeat upanayanam
can be done. Karmas prior to upanayanam cannot be done later
on. Upanayanam is done when the boy has developed good
intellect. When the Acharya says, ‘Bhikshacharyam chara’ (live
life on alms), he replies, ‘Baadham’ (certainly, yes).
He should have knowledge of Samskrit even before the time of
upanayanam. He will then understand the meaning of
upanayana mantras. If the child knows the meaning, he will get
good devotion. Atheism has come to our minds even from
childhood. Hence it is strong. If we teach theism in the same
way, it will also remain strong.
The samskaras done after upanayanam happen after intellect
has developed. Every samskara should be done in due time.
That gives rise to annulment of sins. We earn sin by doing some
action.
To remove that sin, we must do samskara with our thought, word and deed. We have committed sin
through those three instruments. We have thought bad thoughts with our mind. With our tongue, we
have told lies. We have done untruthful acts with our body. What is untruthful act? To pretend is
untruthful. Sins committed with thought, word and deed should be removed by acts done with those
same instruments.
With mind we should think of Parameswara and make the act an offering to him. With our speech, we
should chant mantras. With our body we should do actions. By doing samskaras with these three
instruments, the sins committed with them should be removed. We should think that everything is for
the pleasure of Parameswara. Everything should be offered to him. Everything should be done in time.
If we do samskaras, we will get good progeny. There are many followers of proper Vedic practices in
Vaidika families. Their intellect is sharper. That is the result of samskaras. That which was done by the
earlier generations is serving as the foundation for the succeeding two-three generations. Once that
limit is crossed, there will be trouble.
If children from Vaidika families enter into loukikam, they go down more. Just as water in a restrained
dam comes out with force when the gate is opened, those children fall down more. One may complain
that his forefathers did not do samskaras and hence he has not attained wellbeing. We should do good
samskaras to our children so that they do not complain later on those lines.


Page 39 of 72

Temples and Idol worship
Let us forget Hinduism, its symbols and names of god for the time being and consider these aspects as pure
science from a nanotechnologist and cosmologist called Mayan.
We have been told that the universe is full of luminescent particles and this particle manifests itself because of
the primordial pulsation. We have had a sneak peek into the geometry and the mathematical proportion which is
used in the creation of many things. We know that the universe rhythm confirms to a mathematical code to the
extent that we can create divine energies in a temple based on that science.
If time is pulsation of consciousness and if it creates, sustains and destroys everything, then time is the architect
sculpting the universe and every object in this universe should be a sculpture of time and this concept is very
beautifully captured in “Jagat Sarvaram Silpameva’ meaning the entire universe is nothing more than a shilpa /
sculpture (and it latently conveys that Time is the Shilpi).
If all the above things are right then is it not right to say that “Man created the concept of God” or “Man can
create divine energy around him”? Let me sum up my thoughts as below:


The sages and rishis were essentially scientists and understood the secret of nature very well. They were
understandably masters in nanotechnology and cosmology.



They knew that “One thing” with which they could understand the nature and science of all other things
in this universe. This is obviously supported by the mathematical knowledge they had.



As per Vedas nothing is created by god including the Vedas, but universe is the manifestation of god.
They also understood that man is the most evolved of this manifestation. This is why they created all the
god forms in the image of a man.



Be it language, poetry, classical music, classical dance, sculpture and architecture it was the
manifestation of this divinity that was the underlying link. Sacred geometry and sacred proportions were
used to generate the subtle energy that took us closer to divine.

Hindu temples were created to capture all these aspects in one place and which could sustain and grow for the
benefit of mankind.


Secret of nature heard through the vibrations of Vedas were codified as supreme science and weaved
into a philosophy called Sanatana Dharma.



Architecture of temples confirmed to divine proportions and space - time engineering was accurate to
capture sunlight and moon light at the same position for thousands of years. The design of the temple
cleaned the subtle energies and points of the human body.


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
Figure 46: Ganapathi Idol (Courtesy: Dr. Ganapathi Sthapati)
The sloka above in Sanskrit gives the measure of different parts of this Idol which would confirm to total 64 units
(resonance of 8). Hair (3), Face(12), neck(2), Chest(11), Stomach(12), Belly &Pelvis (6), Thigh(6), Knee(3), Legs (6),
Feet (3). Total 64 units. Just as much a Sloka with right metre and letters becomes a living organism, an idol with
right proportions becomes a living organism.


Divine Idol forms confirmed to a mathematical proportion that invoked subtle energies within and
around us. This is where the external forms were used to create energies internally to a human. This is


Page 41 of 72

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