The final vision

When one investigates the nature of world and oneself, the remarkable similarity of dream-world with waking-world simply amazes. It is bewildering to observe that by no logic can one establish as to whether the world before us is of dream or of waking. One can never say definitively that he is dreaming or waking. However, the existence of oneself is never in doubt. Read More »

The road before

What is the idea of life! What are we expected to do here! Whence have we come and to where will we go? Who we are? What this whole world is about? How has it come and how does it sustain? These are some mind-boggling questions with which any ordinary human being is confronted. Read More »

हमराही

मन भावों से है भरा हुआ

पर शब्द कहाँ आ पाते हैं।

तुम साँसों में हो बसी हुई

पर जुबाँ न कुछ कह पाती है।१।Read More »

तुम और मैं

Written on 09.05.2010

तुम एक कली उपवन की हो, मैं जंगल का उन्मत्त भ्रमर ।

क्या सह पाओगी तुम मेरा, सूरज किरणों सा प्यार प्रखर ।1।

तुम कतकी पूनो के जैसी, हो श्वेत शांत शीतल सुरम्य ।

पर मेरा प्यार है सागर के, निर्बंध ज्वार जैसा अदम्य ।2।Read More »

नैना भर कर

जीवन के गहरे सागर में,

बस तुम ही तो इक साथ सखी।

कैसे मैं भूला तुम्हें यहाँ,

तुम सदा ही थी जब साथ सखी।१।Read More »

Why bondage?

Liberation from bondage can dawn in a variety of ways. Feeling miserable from the agitations of happiness and sorrow alternating each other, one seeks to know the root cause thereof. A Buddha discovers it to be sankhara, a Shankara discovers to be avidya-ignorance of one’s own essential nature, a Rama discovers it to be desire and so on. However, all of them appreciate a basic fact about happiness/ sorrow. it is impermanent. it is changeable. It is anitya.Read More »

Who am I – Part II

Continuing from Who am I- Part I

B- Okay! I understand that adhyas cannot be destroyed without destruction of avidya. Thus, adhyas can be destroyed only through vidya which is also known as jnana.

A- Yes. You are right. Just keep in mind that avidya is not some existing entity. it is a name, mere name, which indicates the absence of vidya. Vidya is an an object, an entity, while avidya is merely absence thereof. thus, the destruction of avidya by vidya is not like killing a bird by stone wherein one existing entity destroys another. It is rather like filling an empty glass with water wherein an existing object destroys a non-existing object.Read More »