Life as a Divine play "LEELA"(hindi)
core teachings of Ramana Maharshi, focusing on the non-dual nature of the Self as pure Being-Awareness. Ramana asserts that this Awareness is not an attribute or a temporary state, but the fundamental, unchanging reality of one's nature, which is always present regardless of the body, mind, or thoughts. The text explains that the effort to find the Self is the only thing obscuring it, and realization occurs not by gaining something new, but by recognizing what one already is through self-inquiry, specifically by asking "Who am I?" This inquiry is intended to dissolve the illusory sense of the separate "person" or thinker that mistakenly identifies itself with the contents of consciousness. Ultimately, Being is presented as identical to Awareness, serving as the ground for all experience and knowledge.
An overview of the Dzogchen, or Great Perfection, view within Tibetan Buddhism, which critiques the ordinary mind as a perpetual "storyteller" that creates illusory narratives of self, time, and world. According to the text, these stories are fleeting appearances without inherent substance, and recognizing this constructed nature is key to liberation, as stated by Longchen Rabjam. Dzogchen aims not to silence thought, but to realize the true nature of mind, known as rigpa, which is a naked, non-conceptual awareness existing prior to the dualistic stories and interpretations. The teaching emphasizes that the error is mistaking the vivid appearances of life for reality due to the mind’s grasping and commentary, and liberation is achieved by resting in the open clarity in which all narratives arise and dissolve. Ultimately, the text defines awakening not as becoming a perfected character, but as the absence of mistaken identity with the mind’s narrative.
An overview of the Dzogchen, or Great Perfection, view within Tibetan Buddhism, which critiques the ordinary mind as a perpetual "storyteller" that creates illusory narratives of self, time, and world. According to the text, these stories are fleeting appearances without inherent substance, and recognizing this constructed nature is key to liberation, as stated by Longchen Rabjam. Dzogchen aims not to silence thought, but to realize the true nature of mind, known as rigpa, which is a naked, non-conceptual awareness existing prior to the dualistic stories and interpretations. The teaching emphasizes that the error is mistaking the vivid appearances of life for reality due to the mind’s grasping and commentary, and liberation is achieved by resting in the open clarity in which all narratives arise and dissolve. Ultimately, the text defines awakening not as becoming a perfected character, but as the absence of mistaken identity with the mind’s narrative.
"Existence, Thought, and Non-Dual Awareness in Vedanta," explores the complex relationship between existence, thoughts, and non-dual awareness within the framework of Vedanta philosophy. It addresses the question of whether existence is possible without thoughts, offering an ambiguous "yes and no" answer. The text explains that the manifested world (jagat) is seen as an illusion (maya) painted by existence energy (Sat Shakti) upon the screen of consciousness (chit) of the infinite Brahman. It uses the analogy of a dream, where the reality we perceive is sourced within the observer, and discusses concepts like mitya (neither true nor false) using the example of a rope mistaken for a snake. Ultimately, the piece differentiates between Brahman as the limited objects seen through Maya (Savikalpa Brahman) and Brahman as the witnessing awareness that remains even in deep sleep or deep meditation (Nirvikalpa Brahman).
"Existence, Thought, and Non-Dual Awareness in Vedanta," explores the complex relationship between existence, thoughts, and non-dual awareness within the framework of Vedanta philosophy. It addresses the question of whether existence is possible without thoughts, offering an ambiguous "yes and no" answer. The text explains that the manifested world (jagat) is seen as an illusion (maya) painted by existence energy (Sat Shakti) upon the screen of consciousness (chit) of the infinite Brahman. It uses the analogy of a dream, where the reality we perceive is sourced within the observer, and discusses concepts like mitya (neither true nor false) using the example of a rope mistaken for a snake. Ultimately, the piece differentiates between Brahman as the limited objects seen through Maya (Savikalpa Brahman) and Brahman as the witnessing awareness that remains even in deep sleep or deep meditation (Nirvikalpa Brahman).
analysis and comparison between the Mandukya Upanishad and the Bhagavad Gita, specifically claiming that the Upanishad acts as an explanation for a key verse in the Gita. Central to the discussion is the concept of reality as permanent and unchanging, contrasting it with the apparent changes observed in the world, which are described as merely imagined. The text explores the nature of Atman (the Self) and Brahman (Ultimate Reality), noting that Brahman includes both reality and illusion, and must be realized in the waking state amidst all present objects. Furthermore, the explanation addresses the philosophical position of Gaudapada, who ultimately rejects the assertion of even Atmanic existence, demanding silence on the matter. Finally, the source emphasizes that achieving knowledge of the universal self requires not only control of the mind but also the ability to distinguish between the true and the false.
an analysis and comparison between the Mandukya Upanishad and the Bhagavad Gita, specifically claiming that the Upanishad acts as an explanation for a key verse in the Gita. Central to the discussion is the concept of reality as permanent and unchanging, contrasting it with the apparent changes observed in the world, which are described as merely imagined. The text explores the nature of Atman (the Self) and Brahman (Ultimate Reality), noting that Brahman includes both reality and illusion, and must be realized in the waking state amidst all present objects. Furthermore, the explanation addresses the philosophical position of Gaudapada, who ultimately rejects the assertion of even Atmanic existence, demanding silence on the matter. Finally, the source emphasizes that achieving knowledge of the universal self requires not only control of the mind but also the ability to distinguish between the true and the false.
"Morality as Subtle Ego Violence" by Sumitjee, presents a controversial perspective that morality itself is a veiled form of ego-driven violence. The author argues that the pursuit of virtue or "being good" stems from a subconscious belief of unworthiness, which subsequently leads to self-inflicted harm or restriction. This idea is illustrated with the story of a woman whose life, across multiple incarnations, was negatively impacted by her rigid adherence to codes of conduct, such as refusing food from a particular caste. Ultimately, the text suggests that such strict adherence to goodness is a deceptive spiritual act and that authentic reality does not require human moral improvement.
synthesis of knowledge, devotion, and selfless action (Karma, Bhakti, and Gyana Yoga)
From nihilism to nirvana. This is the story of Dostoevsky's "Ridiculous Man," who planned to end his life but was saved by a dream that revealed a simple, powerful truth: the meaning of life is to love others.
Philosophy's Ultimate Questions(HINDI)
suffering and despair are not obstacles, but pathways to profound self-discovery. This podcast reveals how holding to your observing center allows you to detach from the 'doom loops' of the mind and the false 'image of you' that causes attachment and pain. Learn to observe, not fight, and gradually uncover the peace that lies beyond conditioned thoughts and bodily sensations, leading to an attunement with 'the Way'
• Radical Acceptance: This phrase directly reflects the central concept presented, which defines true spirituality as "the ability to truly, completely accept reality just as it is". It emphasizes moving beyond internal resistance to what unfolds moment by moment.• The Journey to Inner Freedom: The entire discussion is framed as a "practical, actionable path towards inner freedom". It highlights that by shedding personal filters, letting go of stored emotional discomfort, and relaxing into what is, one can achieve a lasting sense of peace and capability regardless of external circumstances.• Unshakable Trust: This refers to the profound redefinition of trust, moving from conditional external expectations to "an unshakable, unwavering confidence in our own ability to handle whatever the world presents". This trust emerges as internal blockages and unresolved issues are cleared
This insightful conversation explores true spirituality as the ability to accept and handle reality, moving beyond the personal filters that obscure it. It reveals how inner growth stems from detaching from stored emotional "garbage" and letting go of resistance. The discussion emphasizes that the natural state of the heart is open love, often blocked only by self-imposed resistance from past experiences. Practical approaches are shared for learning to relax in the face of discomfort and embracing life as it is, ultimately leading to inner freedom and unconditional trust.
While seemingly similar in their denial of ordinary reality, nihilism and Advaita Vedanta radically diverge in their ultimate outcomes.• Nihilism, particularly in its ontological form, proclaims a universe emptied of intrinsic meaning, where every value is an ephemeral human construct. It presents a definitive void, viewing matter as the sole reality, the self as an epiphenomenon destined to dissolve, and ethics as pure contingency. For nihilism, illusion is a symptom of metaphysical chaos, and it ultimately ends in despair or stoic courage in the face of emptiness. As Nietzsche noted, nihilism is a feeling of utter worthlessness.• Advaita Vedanta, on the other hand, dissolves the phenomenal world only to reveal the infinity of Brahman. What nihilism calls "reality" is, for Advaita, Maya—not absolute nothingness, but a veil of ignorance (Avidyā) that obscures cosmic unity. It affirms the identity between the individual Atman and the universal Brahman, encapsulated in the proclamation "Tat tvam asi" (Thou art That). While nihilists see purposeless causality, Vedantins find eternal bliss of being-consciousness-joy (Sat-cit-ānanda) in liberation (Mokṣa). For Advaita, illusion is described as "that which is neither real nor unreal" (anirvacanīya), serving as the instrument of a single, supersensible Reality. Advaita culminates in the joy of knowledge (Jñāna), as "When one knows Brahman, one becomes Brahman itself".In summary, both begin with a critique of appearances but diverge irrevocably: nihilism denies all foundation, sinking into an abyss of nothingness, while Advaita denies multiplicity to affirm the Infinite, ascending to the fullness of the Absolute. As Sarvepalli Radhakrishnan summarized, "Advaita is not nihilism, but the boldest affirmation of the Real".
Feeling anxious and overwhelmed? It's time to look at the inner battlefield. This episode dives into the Bhagavad Gita's surprising and practical solutions to modern anxiety. Learn how to detach from the outcome, act with purpose, and cultivate the mental stillness you've been searching for.
Can you find enlightenment without reading a single scripture? This episode shares a powerful story of how a near-death experience delivered a truth more potent than any text. A short guide to finding your own answers.
Can you find enlightenment without reading a single scripture? This episode shares a powerful story of how a near-death experience delivered a truth more potent than any text. A short guide to finding your own answers.
Feeling anxious and overwhelmed? It's time to look at the inner battlefield. This episode dives into the Bhagavad Gita's surprising and practical solutions to modern anxiety. Learn how to detach from the outcome, act with purpose, and cultivate the mental stillness you've been searching for.