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Sarvam tat prajnanetram Knowledge is the eye of all - Aitareya Upanisad.






We perceive the things of the world, conceive them, evaluate their usefulness and agreeability to our senses, form some conception of value, try either to accept them or reject them depending upon their agreeability to us, thus, think that our sole purpose of existence is confronting the things of the world, even though in some rare moments, we feel as if transcending the world.

We do this in many different ways, in innumerable manners, relevant to our countless situations and different idiosyncrasies, peculiar to each of us. These processes have become automatic and spontaneous, and hardly we have time to reflect on what we are doing.
Reflections India tries to provide an opportunity to all those who pause a little and think over the validity of their ideas and perceptions, who try to discover their own reality in the web of life and ascertain the purposefulness of life and existence.

Who am I? Why am I here? What is the world that we experience?


The answer remains hidden in the depth of our own being.
Let us reflect, seek, contemplate and find it.

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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.


Philosophical Foundation of Patanjali’s Yoga
The science of yoga is very ancient. However, the first systematic exposition of yoga was made by Patanjali in his famous Yogasutra. He expounds, in very clear and systematic manners, the techniques of yoga, which, for him, are primarily psychological though mixed with some physical practices like asana and pranayam in the beginning. In the primary sense, yoga means samadhi as it is signified by the definition yogas-citta-vrtti-nirodhah and so, the other practices are only the limbs of it. This state of yoga is not adventitious but natural to the mind sarva-bhaumas-cittasya dharmah since it is evolved from the sattva aspect as it is rightly pointed out by his commentator.1 The culmination of yoga is the state of asamprajnata or nirbija samadhi where the seer, drasta, remains in his own natural state of being or svarupa, whereas in other states, it gets identified with the modifications of the mind.Continue Reading.


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Seeking Enlightenment : Different Perspectives
We experience the universe thereby confirming its existence. But how we experience it is a mystery. And what we are, is the biggest mystery. The human mind has always been eager to find answers to fundamental questions such as who we are, who perceives in us, and what is the nature of our own existence in the universe. The inevitable nature of death that claims everyone, no matter how long one lives, makes it a necessity to seek truths about us, our past, present and the future.Continue Reading.


Upanisads: Knowledge and Interpretation
If something confounds us, we call it a mystery. Mixed with a sense of admiration, we call it wonderful. Endowed with awe and veneration, we call it sublime. At times, human mind confronts an object or a situation, it finds mysterious. Mysteries are ambient, but they are encountered only by a curious mind which is eager to find the meaning behind the phenomena.Continue Reading.


The Unknown Matrix : A Critique of the Advaita Theory of the Unknown
While it is obvious that an object is revealed by knowledge as known, it seems absurd to think that it is also revealed as unknown by knowledge. In other words, the problem consists of this; whether an unknown object is related to knowledge in some way or other, as a known object is related to it. Epistemological necessity compels us to accept a relation between knowledge and unknown, as otherwise there can be no assertion of difference between non-existent and unknown. Being unknown is as much knowledge-specific as being known since such a judgment ‘The pot is unknown’ is only meaningful in the context of a knowledge-situation. May be, the unknown demands a different kind of knowledge with a different sort of relation in an unconventional knowledge-situation.Continue Reading.


Being Perceived: Perception in Advaita Vedanta
Every knowledge-situation demands a subject and an object, the knower and the knowable, but the actual process of knowing, or how it results in knowledge, is what poses the crux of the problem. What is then “being perceived” and what exactly is the relation between the subject and the object? How we know is really more important than what we know. The mystery of the universe lies in the way we understand it. It is tantamount to our self-understanding, since understanding objects necessarily involves the understanding of the subject.
The perception of an object is always as much relative to the subject as to the object.Continue Reading.


Saundaryalahari

The Wave of Beauty

A mystic song in praise of the Divine Mother.



Vedanta

The experience and expression of the highest truth.

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