jabdakhata

A beautiful parable in the Gospel of Sri Ramakrishna where through a simple story the master teaches us a profound truth. The parable is based on the everyday life in a village, a household where matriarchy rules in the form of a domineering mother in law, who has several daughters in law. It is the mother in law who is the decision maker in every affair. She dispenses what every daughter in law gets to eat as food, esp. during the lunch. She has an earthen pot which measures the quantity of rice that each daughter in law should get. Goes without saying that the measure of the earthen pot is not adequate to fill the stomach of the daughters in law and they are not quite happy about it. However the daughter in law in a typical rural household of eighteenth or nineteenth century had no voice of her own to protest. So she had to forebear the ignominy of the autocracy that would deprive her of every possible enjoyments. Here in the story our daughters in law are helpless but then deliver

Swami Vivekananda had asserted that secret behind all successes in work is concentration. It is a common knowledge that when we are free of all distractions and of calmer disposition we are able to focus better and the outcome of the endeavour is also the best with a focussed approach. When we have distractions galore we perform very badly. Sometimes the task is hand is never accomplished when we have too many distractions in the form of thoughts or work. That is why modern theories acknowledge that multi tasking is a key source of waste. Only when we are able to concentrate, we do the work better. The magnitude or the scale of success depends on the amount of concentration. if we are able to concentrate fully into a task we do it in the best possible way. That is why Sister Nivedita said that the greatest contribution of her guru was that he was able to remove all distinctions between sacred and secular. From a non dual plane there is indeed no difference as both are rooted in Maya,

One of the key trends that we see today in social media are that people are easily outraged by any incident that they associate with, in terms of their own beliefs, values and core ideologies, but remain mute, try to trivialize or just ignore when a similar incident happens with a segment or sub segment or individual that do not conform to their beliefs and values. This is also evident in case of mainstream media where stories are often described, blogs are written and editorials are posted on horrendous and nefarious crimes against humanity when that crime is committed to a selective group, while completely ignoring or downplaying possibly similar or more horrendous atrocities against other groups. There are actions and reactions. When atrocities evoke outrage from a group, the opposite  group tries to divert attention to a more vicious atrocity or similar incident, completely ignoring or forgetting the fact that by the very act they are acting in the same manner as they are accusin

Another great aspect of Buddhism was the emphasis on service, compassion and kindness for all. Buddha himself wanted to sacrifice his life to protect the lambs meant for the Vedic yagna. It is no wonder that his main thrust was on ahimsa or non violence for all. Swami Vivekananda had said that it was Buddhist influence that largely contributed to the later Hindu traditions of protecting cows from slaughter, although Ahimda was a fundamental tenet in Vedic Hinduism as well as Jainism, more so in Jainism. However before the Buddhist period it was largely forgotten owing to the dominance of the rituals or karmakanda (Vedic sacrifices) that required sacrifices. The sacrifices in fact formed an important constituent of all major religions, including the Abrahamic religions. That Ahimsa was the highest principle was emphatically declared in Gita and Gita also questioned the infallibility of Vedas, because, according to Sri Krishna, the sacrifices were done with a view of quenching the desi

Even though Buddhism was primarily developed and driven around the charismatic leadership of Buddha, it will be wrong to presuppose that it was Buddha centric. In fact Buddhism was the earliest missionary religion, as Swami Vivekananda pointed out. Its sphere of influence once included almost the half of the world population before the advent of Christianity and Islam. Buddhism spread mainly through the silent work of a band of monks whose simple and austere life style attracted people. Buddha himself came to fulfill, not to destroy, like Christ. He was an embodiment of Upanishadic teachings and his doctrine was much more closer to Vedanta than that can be imagined as has been pointed out by Swami Vivekananda. Buddhism was possibly more inspired by Kapil's Samkhya philosophy. In any event, Lord Buddha did not face any major hostility. For one, India was always receptive to great teachers whom the people had an uncanny ability to recognize and understand. Buddha's main adversa

Every religious festival is marked by four aspects - The cultural, the mythological, the philosophical and the spiritual. The cultural aspect comes first because it the culture that largely molds the way a particular religion gives shape to its festivals and celebrations. Take for instance Christmas and Easter, the two greatest and grandest festivals associated with Christianity. Early Christianity had two formidable enemies in its path - Judaism and Paganism. The Pagans were more powerful because they were the ruling class. In order to win over the common people who were deeply rooted in Pagan cultures Christianity needed more than faith in Christ. It needed to redefine and reshape the cultural aspects of Paganism while keeping its core intact. It is no coincidence that 25th December is almost near the beginning of summer solstice or Uttarayan in Sanskrit, marking the Northbound journey of sun. This is linked with festivities in most cultures of the world which signifies our primary

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. We perceive gross matter through our senses and the gross matter has a name to identify and a form to distinguish it from the rest. These names and forms are superimposed on pure consciousness. We perceive the existence of others as well as that of us - our thoughts, feelings, desires etc. because of the reflected or the borrowed consciousness - chidabhasa. This is the consciousness aspect of Brahman. The sun shines and reflects upon everything but its reflection is more pronounced on shining surfaces like the mirror, not on dull objects. Similarly Brahman as consciousness is everywhere but is r

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. The veiling power of Maya is the most powerful, it hides and obscures.  "Why" we are veiled cannot be asked, because if we know that we are veiled, we are not veiled. All causation is within Maya so Maya cannot be known from within Maya. Even the lower animals are nothing but pure consciousness, only their body-mind is a poor reflector of it. They are not fit enough for realization. One of the major purposes of evolution is to come to a body mind step by step that is fit enough for realization of ones true self. The mother nature holds our hand to lead us towards the freedom, throug

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. The pure consciousness is ever awake, ever witness in the three states of waking, dreaming and deep sleep. In deep sleep it is the witness of the absence, the void. Pure consciousness is nearest to the subtle body, the mind and hence it gets reflected and illumines the mind-intellect as the reflected consciousness, thus imparting the I sense or the individuality/ego. The jiva, which is the other name of the pramata is a limited self. That limitedness is super imposed on the unlimited, pure consciousness through adhyasa or superimposition. The limited individual sense covers or obscures the real

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. The veiling power of Maya separates the witness from the mind body internally to let us think that we are mind body, whereas in reality we are mind-body-witness. The veiling power separates Brahman from the external universe. So all names and forms appear as distinct from Sachidananda and the witness appears as separate from the individual. In reality witness and individual are the same as Brahman and visible universe. In reality the rope is still the rope, we perceive it as the snake in the darkness out of ignorance. There is an interesting conversation between Sri Ramakrishna and Hari (Later Sw

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. Brahman in Vedanta depicts everything external to the Self, the all pervading consciousness everywhere and the  and Atman is referred to the Self, but in reality both are same. Brahman is Atman and Atman is Brahman. There is no time, space or causation in Brahman/Atman. Atman is everywhere. Atman never comes and goes because all space is within it. It has no beginning and no end as all time is within it. It is not caused by anything - so not effected by causation. The Atman has five sheaths or coverings - the gross body made of food or annamaya kosha, the subtle body of vital forces, mind and i

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. The question may arise that if we are pure consciousness in reality what is that which thinks itself to be ignorant? Pure consciousness is never ignorant. How then are we forgetting our real nature? The reflected consciousness is also known as chid-cchaya. There is no relationship between I sense and pure consciousness. The relationship which apparently exists is born out of error. Pure consciousness remains for ever, unending and unchanging. When the spiritual aspirant sees light, it is the light of the pure consciousness which is always shining. We are unable to see that light because our min

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. Question is, how pure consciousness gets stained or impure? How is the pure witness consciousness maligned with disease, death, sins and all forms of decay? The answer is - the self that is reflected is never stained by the quality of the mirror. The quality of the mirror decides the quality of the image, i.e. the reflected consciousness or the individual. The pure witness consciousness is unaffected. The reflected consciousness gets identified with the mirror, so if the mirror is good the reflected consciousness thinks itself to be good. If the mirror is bad, the reflected consciousness think

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. The analogy that can be provided is that of a ball of iron and the glowing fire. The ball of iron gets heated by taking the heat from the glowing fire. This ball of iron is the body mind (ego/individuality) while the fire it catches is the reflected consciousness. The fire from which it derives the heat is the pure consciousness. The other analogy is that of a mirror and the image. The mind body (ego/individual) is the mirror while the reflection is the reflected consciousness or the jiva, the individual soul. The pure consciousness is reflected and appears as the reflected consciousness. 

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. The pure consciousness is everywhere, also in external objects. Then the question that may arise is - How do we identify ourselves with our body, mind and senses and not with external objects? The witness consciousness is reflected in the mind just as sun is reflected in a pool of water or in any shining object. The mind borrows consciousness to illumine senses and the senses in turn illumine the bodies, just as moon borrows sunlight to illumine night (as if sun directly shines as the light of knowledge, as pure consciousness and that is called as day or enlightenment while moon illumines me

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. There are four essential steps for practising Vedanta. They are called Sadhan Chatustaya or fourfold practices. They are Viveka or discrimination, Vairagya or dispassion, Mumukshatva or desire for emancipation and Shama damadi Shat Sampad, i.e. six fold treasures that include Shama or control of mind, Dama or control of sense organs, Uparati - adherence to ones duties or dharma, Titiksha or forbearance, sraddha or basic (not blind) faith based on reason on Shastra and Guru & samadhana or concentration. Vedanta is based on prasthan trayee, the three main texts of Upanishads, Gita and Brah

Swami Sarvapriyanandaji's lectures are available on youtube. These are just the my personal interpretations and transcriptions of his explanation of the text of Drig Drisya Viveka. Actual Copyright of the lecture belongs to Vedanta Society of Southern California. Drig Drisya Viveka is a Vedantic test written by Vidyaranya Swami in 14th century AD. Its an introductory text on Vedanta. Three fundamental principles - differences between Drig or Seer and Drisya or Seen 1. There has to be a seer and a seen (subject & object). The seer and the seen are different. 2. The seer sees many but itself is one in relation to what is seen. The seen stands for multiplicity. 3. The seer is relatively unchanging while what is seen changes The eyes are the seer while external universe is seen with its forms, colours and shapes. Similarly all sense organs are "seers" and external universe is "seen" through them by touch, hearing, smell, taste. The mind is th

Terror activities are a global phenomenon. Gone are those days when a few countries including India were victims of terrorism from across borders and everybody else would sit in their comfort zones and either empathize with or ridicule their claims. 9/11 in 2001 changed all that. Now every country on this earth is vulnerable from terror attacks and hence cannot sit comfortably. Everytime there is a terror attack in one part of the world its a grim reminder to others that their turn will also come. Nobody can now ignore the fact that terrorists are emboldened further and further by the success of their attacks to carry out another attack elsewhere. More innocent blood will spill and the usual reactions will come from all quarters - politicians, human rights activists, ordinary people. Some are angry reactions demanding the heads of all terrorists and finding who are behind all these, some will merely say terrorists have no religions, some will hold candle light vigils, some will appea