Seeking Enlightenment : Different Perspectives
Prakashatma

We experience the universe thereby confirming its existence. But how we experience it is a mystery. And what we are, is the biggest mystery.

Upanisads: Knowledge and Interpretation
Dr. Haramohan Mishra

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.

The Unknown Matrix : A Critique of the Advaita Theory of the Unknown
Dr. Haramohan Mishra

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 Perceived: Perception in Advaita Vedanta
Dr. Haramohan Mishra

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.

The Rebirth, Enlightenment and Universal Consciousness hypothesis
Prakashatma

The most important questions for which we don’t have answers are whether our daily lives, achievements, memories and wishes are completely futile the moment we have left the world and whether life is really meaningless. People have speculated about this for ages. The hope to continue living, and the need to give meaning to life before death, gave rise to numerous beliefs in different places.

Tantric Esotery: Dimensions and Dynamics
Dr. Haramohan Mishra

A quest for the ultimate truth, a search for one’s own reality, and an inquiry into the meaning of life and its purpose, were streamlined and found expression in three great systems of philosophy in India, which by their intensity and exhaustiveness are unique and at the same time universal. These are the Sankhya-yoga system, the Vedanta and the Agamas. Among these, the Vedanta wherein the Vedic line of thought culminates and the Agama or the Tantra which stands prominent by its exhaustiveness, its pragmatic approach and moderation, got integrated with the religious and spiritual life of the people.

Where there is Knowledge there is Happiness
Dr. Minati Mishra

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.

Upasana of Udgitha in the Upanisads
Dr. Minati Mishra

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.

Self-discovery through Neo-Buddhism
Prakashatma

Imagine a world where people are wealthy and have everything they want 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, people would naturally become interested in self-inquiry and introspection.

Swatmarama’s Concept of Hatha Yoga
Dr. Haramohan Mishra

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.

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