The Kathopanishad (pt-3)

‘येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके। एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः॥’ ‘Yeyam prete vichikitsã manushye’steetyeka nãyamasteeti chaikeÐ Etadvidyãmanushshista-stvayã’ ham varãnãmesha varastruteeyaha॥ (Katha Upanishad 1/20).

The Kathopanishad (pt-2)

Yama Raja was extremely impressed by this request. Indeed, Yama Raja knew how many secrets this young child had asked the solutions for in this one boon. There was no option or alternative but to reveal the heart of spirituality. The lofty mental attitude and intellect of Nachiketa, (who at first seemed a mere child) had already been experienced. Nevertheless, in accordance with the established traditions, Yama Raja decided to test Nachiketa’s eligibility and only then teach him the principles.

The Kathopanishad (pt-1)

Have you ever thought about the secret of life after death? One who does will be able to think more deeply about life. This is shown in the Katha Upanishad (Kathopanishad). This thought flashed to a young child, causing him to keenly desire to attain that secret. He then reached the doors of death. He patiently persevered to discover the secret of that which exists after death.

The Kena Upanishad (pt-2)

Once there was a battle between the devas and the asuras. Due to the power of Paramãtmã the devas won. However, the devas forgot about the grace and the all-doership of Paramãtmã and became arrogant. They began to boast, ‘अस्माकमेवायं विजयोऽस्माकमेवायं महिमेति’ – ‘Asmãkamevãyam vijayosmãkamevãyam mahi-meti’ – ‘This victory is due to our own effort and strength.

The Kena Upanishad (pt-1)

The Kena Upanishad is encompassed in the Sãma-Veda. The Sãma-Veda comprises of a brãhmana (chapter) called the ‘Tavalakãr’. The tenth anuvãk (sub-section) of the fourth adhyãy (sub-chapter) of this Tavalakãr Brãhmana is the Kena Upanishad. This Upanishad starts with the question ‘केन?’ – ‘Kena?’ ‘By whom?’ Hence it is called the ‘Kena’ Upanishad.

A Glance at the Ishãvãsya Upanishad (pt-3)

The benefit of such wisdom-filled karmayoga is ‘न कर्म लिप्यते नरे’ – ‘Na karma lipyate nare’ (Ishãvãsya Upanishad: 2). This means he is not bound by any karma, i.e. he attains liberation. One only has to take another birth if one is bound by karma. This no longer remains for a karmayogi.

A Glance at the Ishãvãsya Upanishad (pt-2)

This Ishãvãsya concept can be easily understood through the life of the Satpurush (guru), since the very life of the Satpurush is a living commentary on the intangible words of the shastras.

A Glance at the Ishãvãsya Upanishad (pt-1)

Opening the doors to the Upanishads we are greeted with the Shruti: ‘र्इशा वास्यम्‌ इदं सर्वम्‌...’ ‘Everything is pervaded by a governor, controller or ruler.’ What a declaration! It is a direct manifestation of experience! This first proclamation says it all.

Introduction to The Prasthãntrayi (pt-2)

The practical and spiritually elevating philosophy of Akshar-Purushottam revealed by Bhagwan Swaminarayan (1781-1830 CE) in the early nineteenth century is a unique contribution to the annals of Sanãtana Hindu Dharma. It is rooted in the Vedas and is also contained in the Prasthãntrayi: the Upanishads, Bhagavad Gitã and Brahmasutras...

Introduction to The Prasthãntrayi (pt-1)

The practical and spiritually elevating philosophy of Akshar-Purushottam revealed by Bhagwan Swaminarayan (1781-1830 CE) in the early nineteenth century is a unique contribution to the annals of Sanãtana Hindu Dharma. It is rooted in the Vedas and is also contained in the Prasthãntrayi: the Upanishads, Bhagavad Gitã and Brahmasutras...

To The Beat of Bhajan

Over the phone to Dr. Dipakbhai's son in New Jersey. "Bapa, what are you doing?"

The Antiquity of Temples

Western historians overwhelmingly tend to deny the remote antiquity of Hinduism.