Analytical Solution to the Problem of Finding Ultimate Reality (An Old and Rare Book)

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This book is the revised second edition of the book Metaphysics' by the same author published in February, 1976.

This work is the outcome of his attempt to find a self- apparent truth which may imply all contingent truths. The darshan of this book was independently arrived at and is fully in agreement with science, although the author was guided by the Vedantic doctrine and Leibniz's idea that this is the best of all possible worlds. Although the solutions given in this book were given to us long ago, the proofs have been given by methods developed very recently.

The darshan, as derived in this book, is according to the author, the same as that of the oldest Upanishads like Brihadär- anyak, Taittiriya, Chhandogya, etc. that life is an imagined or dreamt game of a Universal Subject of perception, called Brahman or Atman by the Upanishadic sages. However, the two claims, ie, the claim about the darshan as derived in this book and the claim that this darshan is the same as that of the oldest Upanishads may be treated separately, i c., while one claim may be considered as correct, the other claim may be considered as wrong. There are also other interpretations of Upanishads than those given in this book. Nevertheless, the author definitely holds that both the claims are correct.

In this book it has also been shown that (1) any robot having a sufficiently developed language will think that it is not simply a robot, but it has also got a mind. (Chapter 1).

(2) An essay on logical positivism in which it has been shown that the basic claims of logical positivists are analytic propositions (Chapter 2).

(3) All contingent truths are implied by a self-apparent or necessary truth, as claimed by Leibniz (Chapters 3 and 4).

This holds for all contingent truths, for example, the fact that Switzerland, Sweden, Denmark, Luxembourg and West Germany are the first five countries which have the maximum per capita income in Western Europe follows from this self apparent truth.

(4) Brahman (the universal subject of perception) has sensation in such a manner that He may consider as according to His choice or that He may consider as best possible.