Is truth layered or singular? In this voice-led dialogue, Ranjit argues for levels of truth—conventional to ultimate—drawing on Vedanta, Buddhism, and lived context. Sam insists on “naked” nonduality: in the absolute, neither love nor compassion can arise because there is no second. Both concede a paradox: ultimate reality must speak through dual words, bodies, and choices. Meeting people where they are (upaya) becomes the bridge. Sartre’s freedom, Shankara’s clarity, and Christ’s command to love surface as touchstones. Finally, they converge: truth may be one, yet when it moves through the relative world, its authentic signature is love and compassion. Naturally.
Tag: Nonduality
Sam Upanishad
They know notBig Bang, they sayAn unproven theoryWho knows how it beganAnd what was there or notBefore it began. Forms … More
The Simple Truth of Advaita
Advaita Vedānta insists that Truth is not complex but startlingly simple. It is not an achievement to be won, but the ever-present awareness in which body, mind, and world appear. Yet we miss it: the weak intellect assumes it is too difficult and looks away; the strong intellect insists it cannot be so simple and keeps objectifying it. Like mistaking a rope for a snake, our confusion persists until the obvious shines forth—I am that awareness itself. The simplicity is disarming only because it was never hidden.
“Responsibility” Towards This World: Is the “awakened one” accountable to the world, or is it all God’s play?
When awakening strikes, the question often arises: does greater consciousness demand greater responsibility? A friend suggested that finding God is not freedom but a burden—an obligation to guide others. My response, echoing Ramana Maharshi and Nisargadatta Maharaj, is that the world itself is God’s doing, and the roles of both Jnani and Ajnani are part of that play. No “integration” is needed between ego and the Absolute—they were never separate. What remains is simple: God alone acts, through every form.
More Sayings of Mine – Don’t Read if You Don’t Want To
“Marriage and metaphysics do not gel with each other.” “True freedom is to realize and be OK with it that … More
I WISH TO ABANDON WORDS FOR THE MOST PART
Ramana Maharshi reminds us that silence alone can reveal the whole truth. Words, bound to duality, divide what is indivisible; silence unites and liberates. Even seekers well-versed in scriptures often remain entangled in the world of appearances, missing the essence. True teaching, as Ramana showed, does not lie in dialogue but in presence—in the quiet where the Self shines unobstructed. Silence is not emptiness but fullness, the eternal ground of being. To rest in it is to discover that truth is not attained but simply lived.
Beyond Words: Silence as the Highest Expression of Truth
Ramana Maharshi declared, “The only language able to express the whole truth is silence.” In Advaita Vedanta, the Self is beyond knowledge and ignorance, beyond light and darkness. Words divide, but silence holds unity. Ramana’s presence itself was a teaching—those who sat with him often felt peace beyond explanation. Silence is not absence but fullness: the stillness in which the Self shines without obstruction. To abide in this silence is to realize that truth is not something to be reached but what we already are—pure being, ever free. Explore Ramana Maharshi’s teaching that silence is the highest expression of truth in Advaita Vedanta, where words fail but being alone remains.
Love, Masks, and the Cosmic Drama: Why Pretending Is Inevitable
When I said, “All of us are pretending,” I wasn’t talking about fake smiles or empty promises. I meant it in the Advaitic sense: the entire drama of “I” and “you” is a cosmic role-play, Brahman’s theatre of masks. Even love — when I say “I love you” — is both a pretence and the deepest truth. Pretence, because the separate “me” and “you” don’t exist. Truth, because love is the very essence of that One Reality. In this play, pretending is how the Real shines through.
Hindus, Christians, and Muslims
When I say “Hindus are fools, Christians are fools, and Muslims—don’t even ask—are the biggest fools,” it is not about communities but about ignorance itself. Advaita Vedānta teaches that as long as we cling to rituals, dogmas, and imagined separations, we remain bound by Māyā. The fool is not the Hindu, Christian, or Muslim, but the mind that mistakes the finger pointing to the moon for the moon itself. Wisdom dawns only when we see beyond labels and realize the Self—one without a second. All else is shadow-play.
Dharma
“All Dharma is mere imagination because where there is only the One, where can there be any scope for Dharma. Make the slightest difference between yourself and God, then the head of Dharma rears up.”
This is not a rejection of Dharma, but a reminder of its contingency. Dharma operates within duality: seeker and sought, self and God. For the aspirant, Dharma purifies; for the realized, Dharma dissolves. Aphorisms are easy to misread—yet they point to the timeless truth of Advaita: where nonduality shines, categories collapse, leaving only the One without a second.
Know Thyself 