Articles

How to find happiness
Prakashatma

Since the very beginning, the pursuit of happiness has been the most important goal of mankind. The progress that man has made so far, in science, industry and civilization, comes from man's desire for happiness. But despite thousands of years of modernity and consumerism, why has happiness remained so elusive? Perhaps, man has been delusional about happiness, despite having always wanted to acquire happiness.
Srividya and Kashmir Saivism
Dr. Haramohan Mishra

Dharma as a pattern of life and sadhana as a higher quest for the meaning of life, in the Indian context, are the blending of two traditions, the Vedic and the Agamic. The Vedic tradition has two aspects the ritual and the spiritual which are not really contradictory. The Agamas, on the other hand, are considered to be the grammar of rituals from the exoteric point of view, but from an esoteric standpoint, they present a science of higher consciousness.
Yoga: A brief overview
Dr. Minati Mishra

Yoga means union and the aim of yoga is to make one achieve a state of union into one's own nature.

Sage Patanjali in his yogasutras describes yoga as the restraint of the fluctuations (vrittis) in mind.
The vrittis prevent mind from resting in its true form, which are described to be of five types - direct knowledge, errors, imaginations, sleep and recollections.
Yoga: Contexts and the Contexture
Dr. Haramohan Mishra

The word yoga, literally meaning “union”, has multiple layers of meanings acquired through ages, extending a vast expanse of time beginning with the Veda to the present time. Around a central concept, different contents got accumulated which are meaningful in their respective contexts. Yoga is not solely some physical practice, as it is commonly mistaken, nor is it a part of some religious rites.
The Pancadasi: A Schematic Overview
Dr. Haramohan Mishra

A great question produces a profound answer. The Pancadasi begins with a great question, a question regarding the nature and meaning of experience consisting of the knower and the objects of knowledge. Objects are not discrete independent fragments; they are perceived as values such as sound, touch, and sight etc, in their consciousness-specific context.
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.
I Perceive, Therefore I am
Prakashatma

The knowledge of the perceiver cannot be refuted because we cannot doubt our own existence. But who is the perceiver who experiences the body and the external world? Is it the insentient body consisting of various sense organs? Or is it something that uses the body as an instrument? If one knows the perceiver, everything else will also be known because it is the perceiver who perceives everything. Understanding the perceiver means understanding everything.
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.
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