Tag: Spirituality

Justice, Injustice, and the Law of Karma: A Vedantic Reflection


“We deserve all the justices and injustices that happen to us in life.” This aphorism holds weight when seen through the law of karma and Advaita Vedanta. The Bhagavad Gita teaches that while we must act against adharma, the outcomes—justice or injustice—unfold according to past karma. What appears as unfair is not random, but a ripened consequence (prārabdha) shaping our soul’s journey. For the realized Self, untouched by dualities, justice and injustice dissolve altogether. To act dharmically while surrendering fruits is the highest freedom.

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.

“Hell is Other People”. No, “To Hell with Other People”


Sartre’s “Hell is other people” reveals how the Other’s gaze traps our freedom. My retort, “To hell with other people,” rejects that entrapment, asserting an inner autonomy beyond judgment. Where Sartre diagnoses entanglement, I offer release — an existential Advaita that dissolves dependence on others’ definitions of self.

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.

Hard Problem of Matter & Hard Problem of Consciousness


The “hard problem of matter” asks: what is matter in itself, beyond equations and interactions? Physics describes how particles and fields behave, but not their intrinsic nature. Similarly, the “hard problem of consciousness” asks: why does brain activity produce subjective experience? Both expose a gap between scientific description and lived reality. Across traditions—Vedanta, Buddhism, Western panpsychism, Daoism, and modern physics—the puzzle is the same: are matter and mind two distinct substances, or two faces of the same reality? Exploring these perspectives reveals how ancient wisdom and modern science converge on this profound mystery of existence.

The Vedantic Concept of Name-and-Form


Vedanta teaches that the world is nothing but name-and-form, with Consciousness as its sole reality. Just as a pot is only clay appearing in a certain form, this universe is only God appearing as countless names and forms. The sense of an individual “I” too is merely a thought-form within Consciousness. When this truth is realized, doership dissolves, sorrow ends, and one discovers that true happiness lies not outside but in the Self, which is ever free, blissful, and divine.