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The Way We Understand the World
In the infinite varieties of the world, nature presents itself as the greatest mystery before man. It is a challenge and a wonder, an allurement and a fulfillment, which man can never escape but has to encounter. Every moment in his life, he has to confront, perceive, conceive, enjoy and even discard the things of the world. Through the scientific methods of observation and experiment, through the philosophical speculations and reasoning, through the empathy and emotions of literature, he tries to understand the things of the world. The more he knows, the more remains incomprehensible. The mystery of the universe is hidden in every object of it.Continue Reading.


Reality-Shift: A Dialogue between Modern Science And Advaita Philosophy
Our perception of some thing as real necessarily refers to our conception of what a real is and the way our perception corroborates it within a certain frame of reference. The difficulties are quite obvious. In different systems of thought reality is conceived differently. Functional reality, arthakriyakari sattva, is not the same as reality in the sense of unsublatability in all the times, trikalavadhyatva. Our conception of reality and our epistemic framework may fall short of reality as it is. There may be inherent limitations in human mechanism of knowledge.Continue Reading.

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Upasana of Udgitha in the Upanisads
The highest result of all vedic rites and upasana is the attainment of the state of Prajapati. (God) But there are also different limited results such as wealth,offspring, heaven, etc. obtained through some vedic rites and upasana. These limited results can only be obtained through limited knowledge and action and this limitation is due to attachment towards the sense objects of the world which are due to primordial sins etc. which are to be overcome for the attainment of the unlimited result ie- the state of being one with Prajapati.Continue Reading.


Where there is Knowledge there is Happiness
From the very ancient period, our great seers have been trying to find out the ways by which one can realize the ultimate aims of life. They all agree on the point that lack of true knowledge is the cause of all miseries. Everybody in the world wants to get happiness. But desires cannot lead one to true happiness because the more our desires are fulfilled, the more we desire. So desires cannot give us true happiness and acquiring true knowledge should be our ultimate aim.Continue Reading.


Self-discovery through Neo-Buddhism
Imagine a world where people are wealthy and have everything they wish to have. In such a world, however, the inevitable sequence of events like growing old and death would still occur.
Instead of thinking of bare necessities for survival like food, people would naturally become interested in self-inquiry and introspection.
Siddhartha, a young prince from India was similarly provided with everything he wanted. He lived a life of luxury in his palace and didn’t even know that people have to grow old and die.Continue Reading.


Swatmarama’s Concept of Hatha Yoga
The author of Hathayogapradipika, Swatmararama belongs to a line of great yogins beginning with Matsyendranatha and Gorakshanatha, who are also the earliest teachers in school of Tantra. As Patanjali’s yoga has philosophical affinity with the Sankhya of Kapila, the hatha yoga expounded by Swatmarama has its conceptual linkage with the Advaita Saivite school, although it is not satisfactorily explored. His thematic and schematic differences with Patanjali are conspicuous, as he takes a non-dualistic stand from the beginning and does not incorporate the scheme of the yogic techniques as expanded in the Yogasutras. Though time and again, he remarks that hatha yoga is only a step for ascending raja yoga, it is clear that it is not the type of raja yoga as explained by Patanjali. He rather uses the word “raja yoga” in a broader sense, which he himself equates with samadhi, unmani, advaita the highest state of attainment in yoga.Continue Reading.