The Sublime Homecoming

A chapter from the novel by Mukesh Eswaran has just been posted to the main site.

Here is a brief description of the book by the author:

The life of Michael Pearson, an American scientist, falls apart when his wife accidentally dies. His search for a way to deal with his grief, which takes him to India and back, leads him to spirituality. Since he firmly accepts Darwin’s theory of evolution, he is skeptical of the validity of the claims of spirituality. But Socratic dialogues with an enigmatic man in India called Swami and his subsequent life-experiences compel him to gradually rethink his position. The novel traces Michael’s arduous odyssey to self-discovery in a secular life, ending in a crisis that decidedly resolves his doubts about the compatibility of spirituality with evolution. This novel clearly illustrates how everything in life—from the mundane to the sublime—can be approached in the light of nonduality or Advaita. And if one wants to understand how and why spirituality is completely consistent with the theory of evolution, this novel is worth reading.

Mukesh Eswaran is deeply interested in spirituality, especially Advaita. He is an academic by profession and teaches at a university. He lives in Vancouver, Canada.

In defence of Osho

Comment by ‘Jack Shiva’:

Dear James Schwartz,

I read your essay “The Horse`s Mouth” and wrote a few comments about some of the passages.

“It so happens that the Osho people, in spite of the fact that most of them spent long periods in India, had virtually no knowledge of Vedic spiritual culture even though they paraded around in red clothing…much to the consternation of the locals…and called themselves ‘neo-sanyassis’ which translates as ‘new renunciates.’ Renunciation is a tried and true Vedic spiritual idea but in this case it is not clear what was actually being renounced.”

Osho had a different concept of sannyas, in which the renounciation would be of the ego , and not the world as in traditional sannyas. Although this kind of rebalancing of the worldy and spiritual lives has been quite a common theme with many gurus of the last century.

When Osho initiated his first disciples in 1970, he gave this talk at the end of a meditation camp in Mt Abu: Continue reading

What We Cannot Know

What We Cannot Know: Explorations at the Edge of Knowledge
by Marcus du Sautoy

Review by Dr Pingali Gopal
(Blog site at pingaligopi.wordpess.com)

 

Science has achieved a lot; and it promises to do so in the future. The spirit of scientific enquiry based on theory and experiment is the bedrock on which humanity has progressed. The humans have this unique thirst to know which set them apart from other conscious beings. The spirit of knowledge and enquiry has made our lives comfortable over so many centuries. It has its own detractors. Science has given us the atom bomb too and the methods of mass destruction. Maybe, science has also equipped us with destroying ourselves. But, the fact remains that scientific enquiry will never stop so long as humans are alive, because the spirit of knowing more about the world is one of the prime movers in the individual and the collective scheme of things. However, there comes a point when the scientists must give up, put their hands up in despair, and shout,’ We cannot go any further’. There are certain edges beyond which everything is in a state of permanent fog and a mist. The author calls them the ‘known unknowns’. The book is a brilliant exposition of these edges of science which are beyond the grasp of the human mind presently. Continue reading

Understanding Reality – Part 3

 

Understanding Reality
in the Vision of Advaita Vedānta

by Wolfgang P., wpl@gmx.net

Read Part 2 of this article

Consciousness is limitless, anantam

What is ‘everything that is experienced’? It is the empirical universe, the world, jagat, which consists of everything we experience. Every object or content of consciousness is jagat, and this jagat is mithyā, depending upon sat-cit for its existence. Not only the gross objects, but also the subtle ones, like emotions, thoughts, concepts and so forth. There is literally no limitation to the possible contents of consciousness. Even when you say, “I found something that cannot be an object of consciousness” you have proven yourself wrong at the very instance, since this ‘something’ has to be already a content of consciousness to make the claim in the first place.

Is consciousness limited space-wise or time-wise? If yes, consciousness would be an object within space and time, having a certain location, a certain spatial and temporal expansion. But this is not the case. Consciousness is not an object within space and time. It is the other way round: Space and time are experienced in consciousness, so they are also mithyā. Furthermore, sat-cit is not limited spatially. Consequently, there cannot be two of them, otherwise they would have a spatial border. Therefore, sat-cit can only be one. If we apply this reasoning to time, the same applies. As time is mithyā to sat-cit, sat-cit cannot be dependent upon time. Hence, sat-cit is beyond time, which means it is uncreated, ajāti, and eternal. Continue reading

Understanding Reality – Part 2

Understanding Reality
in the Vision of Advaita Vedānta

by Wolfgang P., wpl@gmx.net

Read Part 1 of this article

The reality of money

Let’s use this method of inquiry to investigate another ubiquitous entity: What is the reality of money? Ask someone on the street if money is real, you would hardly find anyone doubting it. But what actually ‘is’ money? We assume it is real, but what is the substratum of its reality? Is it independently real or does it depend on something for its existence? Is money just the amount of coins in your wallet? Certainly not, since money also appears as bills, cheques, and as digital data. Today the majority of the world’s money is stored as binary code on hard drives. Is the reality of money the binary code on the hard drive, which is storing the balance of the bank account?

Let’s imagine, an alien species visits our planet for the first time. In their foreign culture the concept of money is unknown. Would it be obvious for them to learn what money is, by simply investigating the data of the hard drive? All they could do is extract the data, but they would lack the contextual information about what to do with it. Therefore, money, which seems very ‘real’ to us practically, has no physical substratum. It is only by convention that coins, bills, or digital data act as a symbolic carrier for money. The reality of 10 USD does not originate from a 10-dollar bill. If the money were ‘in’ the bill, it would be impossible to replace an old bill for a new one. Physical carriers, like coins or bills, act as a medium for money, but they ‘are’ not money. Continue reading

Dr Sastry Memorial Lecture on the Vedas

Dr. Subhanu Saxena posted the following message at one of the online fora. It has a link to a 1:30:41 duration Video where one can watch a demo of Vedic recitation and the meaning of the mantras.

Message from Subhanu:

“We recently gave the inaugural memorial lecture for our dear departed Dr Satyanarayana Shastri, a great Sanskrit and Veda scholar who did much to promote the study of Sanskrit, Veda and Vedanta. The event was organized at the Bharatiya Vidya Bhavan London last Sunday and together with my Gurus from Mattur we gave a very brief overview of the Vedas to provoke interest and inspire people to take up the study of our ancient traditions. The lecture is given below and the Q&A will be posted shortly. We hope you enjoy the talk. Please feel free to share it with anybody who you believe can benefit from it
Thanks and regards
Subhanu ”

https://www.youtube.com/watch?v=vyJsZvZ4uiA&feature=youtu.be

Understanding Reality

Understanding Reality
in the Vision of Advaita Vedānta

by Wolfgang P., wpl@gmx.net

We, as human beings, are interested in reality. Unlike animals, we are able to ask questions about the nature of our experience. We understand that experiences are numerous and fleeting, so the question arises: What is the reality behind those experiences? From this question subsequent ones emerge: What does it mean to say something is ‘real’ or ‘unreal’? What is the nature of reality? Vedānta is a body of knowledge to analyze the nature of reality and its relationship to the individual (jīva). It applies a teaching methodology that has been handed down from teacher to student since time immemorial. The aim of Vedānta is to make one understand its fundamental tenet:1

ब्रह्म सत्यं जगत् मिथ्या जीवो ब्रह्मैव नापरः

brahma satyaṃ jagat mithyā jīvo brahmaiva nāparaḥ

Brahman is the only truth (satyam), the world, jagat, is unreal (mithyā), and there is ultimately no difference between brahman and the individual self (jīva).

In this article I will explain the three categories Vedānta provides to understand reality: sat or satyam, asat, and mithyā.2 When we talk about reality, we need to distinguish that-which-is-real from that-which-is-not-real. This discriminative inquiry is called tattva-viveka. In Sanskrit, that-which-is-real is called satyam, whereas that-which-is-not-real is called asat. Continue reading

Advaita Vedanta – A Long Lost Tradition Revived

The terms  ‘Vedanta’ and ‘Advaita Vedanta’ are used loosely nowadays to describe teachings whose principles do not factually meet the subtlety within the profound truth of  ‘One-without-a-second’ or ‘There is only the Absolute.’ If this principle is corrupted or compromised then guidance to the truth can be affected from the beginning, which may in turn lead to an incomplete realisation. Alternatively, we may only hear statements describing the highest (Paramarthika) Reality without any means at our disposal for approaching such a Truth.

Being the foundation of its teaching, the principle of Advaita need not be compromised in allowing for the ‘mundane’, empirical experience of the seeker and the questions stemming from his or her experience – the entire Vedic system naturally accounts for development at all stages of life and Vedanta gives an understanding of the exact status of the world, as we experience it, in relation to Reality. Continue reading

Natural State and UG

Uppaluri Gopala Krishnamurti or more popularly known as UG was a “philosopher, a Non-guru, guru.”  Though he used to claim “that the demand for enlightenment was the only thing standing in the way of enlightenment itself,”  his close followers consider him to be a jIvanmukta. Krishnamurti himself often “referred to his state of being as the ‘natural state’.” Anon who is a frequent Commentator at this site contributes the following write up about UG’s natural state — ramesam.]

UG Anon writes:

For me to do a commentary on what U.G. has described as ‘The Natural State’, would be a very difficult thing as I would only be playing with ideas and concepts about what someone else has said, much like doing a commentary about what the Upanishads described. The closest thing would be to paraphrase some of the descriptions from what U.G. had said about it. Here is my feeble attempt:

UG makes a clear distinction between ‘states of mind’ and what happened to him. He refers to the totality of mind and all its maneuvering as having nothing to do with the ‘Natural State’. He made it clear that if anything had to be done, it was the stopping, not volitionally, of all attempts to gaining ‘understanding’, Continue reading

Homage to Pujya Swamiji

swamiday

Homage to Pujya Swamiji

D.Venugopal

Pujya Swamiji’s uniqueness has already been the subject matter of a book by that name, published in October 2008 and released by Pujya Swamiji himself. However, certain very significant details of his life and teaching need to be highlighted.

 

I

Right from his childhood, Pujya Swamiji was distinctively different from others. He was fearless by nature. He did things that others never dared to do, like catching any snake by its tail. During those days, owing to the anti-Brahmin movement, the school boys used to rag the Brahmin boys, who were conspicuous with their tufts. Pujya Swamiji also had a tuft. He once caught off guard a tough ragger and punched him so hard that he fell into a ditch. Also, for fear of being ragged, the Brahmin boys would not opt for Sanskrit as the second language. Unmindful of the repercussions, Pujya Swamiji chose Sanskrit. He did not also take lying down the ridiculing of religious practices by his class mates but countered them by thinking out the plausible reasons for those practices. They could never outwit him in the arguments that ensued. Continue reading