बनो नहीं मिटो (Only for True Hearts)

Yajnavalkya, a great sage of the Upanishadic age, was famous for his unsurpassed spiritual wisdom and power. He was the seer of Shukla Yajurveda Samhita, and is credited with the authorship of the Shatapatha Brahmana (including the Brihadaranyaka Upanishad), Yogayajnavalkya Samhita and Yajnavalkya Smriti. The third and the fourth chapters of the Brihadaranyaka Upanishad abound with the great philosophical teachings of Yajnavalkya. Yajnavalkya, the son of sage Devarata, lived a householder’s life with his two wives: Maitreyee and Katyayani. Of the two, it was Katyayani who kept the household going. It was she who always cared most for her position as a wife. On the other hand, Maitreyee loved to sit near her husband and hear him talk to his pupils. She was more interested in spiritual matter - listening to such discourses and participating in discussions. Therefore, she was known as  brahmavadini,  the one more interested in the knowledge of Brahman. Towards the last phase of his life Y

Vidyaranya Swami (1296-1386) a distinguished scholar, spiritual guide of great eminence and a sage lived in 13-14 Th centuries in Karnataka state of India. He was born on 11 April, 1296 to Mayanacharyulu (A distinguished scholar of Vedas) and Sri Mati Devi. His original name was Madhavarya. Vidyaranya and his brothers initially received education from his father and subsequently left home to learn from another teacher. He was known as Vidyaranya after his renunciation in 1331. He is well known for his most scholarly works on Vedas and other scriptures that are treated as authority. His role in arresting Islamisation of South India was very great. 13 Th century was full of events and Delhi sultans of Khilji and Tughlaq dynasties led many campaigns of war against South India and destroyed then existing and flourishing south Indian Hindu Kingdoms as a policy in fact. It was the period in which the ruling Muslim kings at Delhi and their governors followed a policy of conversion, repression

What is Beauty? Lets ask this question to ourselves with total potency and serenity. If we dawn into the question deeply and investigate it we can see all that we know about beauty is just mere ideas or images fed into our minds through culture, society, education, films, media etc. So if we discard this image aside for a moment and see through it we can actually understand that we don't know what beauty is. Just look around in nature, "Can you  define Beauty" ? i.e We can now accept either " Everything is Beautiful " or " Nothing is Beautiful " Accepting this fact  actually is Beauty.

1- आधुनिक मनुष्य जीवन का शिल्प जानता है, विज्ञान जानता है, परंतु प्राचीन मनुष्य जीवन की कला जानता था। 2- गृहस्थ आश्रम की स्मृतियों को याद कर सन्यास के लिए अपने आपको तैयार करना ही वानप्रस्थ जीवन है। 3- निर्णय व अनिर्णय के भँवर में जो फँसता है, वह अनिश्चित भविष्य के प्रति भयभीत रहता है। 4- वानप्रस्थ बुढ़ापे का दंड नहीं, बल्कि बुढ़ापे की लाठी होता है। 5- जो लोग संसार छोड़ नहीं सकते वह वन में जाकर भी संसार बसा लेते हैं, व जो लोग संसार छोड़ चुके होते हैं, वह घर मैं रह कर भी वन में रह रहे होते हैं। 6- समय के साथ आश्रमों का रूप बदलता है भाव नहीं। भाव अनासक्ति से है, छोड़ने से है, त्याग से है। 7- जो समय रहकर नहीं छोड़ते वे कष्ट, संघर्ष, द्वंद, अवसाद व दुख को आमंत्रण देते हैं। 8- जो अपना होता है उसको छोड़ना ही सबसे मुश्किल कार्य होता है। सत्ता, रिश्तों के प्रति मोह ही भविष्य में पीड़ादायक होता है। 9- 'यह संसार भी उसका कुटुंब है', यह सोचने का अवसर भी उसे वानप्रस्थ ही देता है। 10- स्वयं का उत्कर्ष व संसार का कल्याण ही वानप्रस्थ का उद्देश्य है।

We expect too much from others. Now the question should arise Why? If we look carefully we can easily identify that we expect because we think we are very special. Now the world depends on means. If you are meaningful to them then you will be attended or no one cares about you. As you find yourself of no means to others, then people will stop entertaining you and you might start suffering. All Expectations ends in Suffering. To end this suffering there is only one way and that is understanding this stupid world is not worth expecting but just acting.

The second of the four ashramas or stages of life is  the household life or the Grihastha ashrama. Grihastha ashrama forms the  foundation of society. To care for the family, to extend the ambit of one’s  family beyond the walls of one’s home, to serve the society, to care for  others – all these form the very challenge as well as the beauty of this  stage of life.   For this, the interesting story of the famous poet  Maagha and his wife Vidyavati has been chosen. The great poet Maagha used to  give away in charity everything he received as gifts. Once, a brahmin  approached him for help to conduct his daughter's wedding. Maagha sold items  from his home and sent the money to the father. All arrangements were made,  but for golden ornaments; so the compassionate Maagha took the golden bangle  off his sleeping wife Vidyavati's wrist and sent it to the brahmin. In the  morning, when Vidyavati awoke, she took off the second bangle, and giving it  to Maagha, said, "We should n

The story of Satyakama Jabala in chapter four of Chandogya Upanishad is a classical example of the intellectual catholicity of our ancient sages transcending the barriers of caste, community, religion and family! One becomes a brahmin not because of his family and parentage! The first and foremost quality is honesty and truthfulness! Satyakam was the son of a woman named Jabal. He had a strong wish to study and so he left home in search of a guru. He went to the ashram of sage Gautam and requested him to make him his pupil. Gautam questioned him, “Before I make you my pupil, I need to know about your family.” This puzzled Satyakam, as he had no idea about his family except his mother. But to join the ashram he would not lie. He told the sage that he would ask his mother. So he went to Jabal. His mother told him, “Go to the sage and tell him ‘I am the son of Jabal and my name is Satyakam Jabali‛.” Satyakam went to Gautam and told him what he knew. The sage was pleased with his love for

Bhikshu Kotikarna mentioned that Moksha is to understand your true nature. (अपने असली स्वरूप को पहचानना ही मोक्ष है।). However, for a majority of us the question would remain as beautifully asked by the student in Vivekachoodamani: भ्रमेणाप्यन्यथा वाऽस्तु जीवभावः परात्मनः तदुपाधेरनादित्वान्नानादेनार्श इष्यते॥ अतोस्य जीवभावोऽपि नित्या भवति संसृतिः न निवर्तेत तन्मोक्षः कथं मे श्रीगुरो वद॥ [- १९२ & १९३] bhrameṇāpyanyathā vā'stu jīvabhāvaḥ parātmanaḥ tadupādheranāditvānnānādenārśa iṣyate. atosya jīvabhāvo'pi nityā bhavati saṁsṛtiḥ na nivarteta tanmokṣaḥ kathaṁ me śrīguro vada. [192 & 193] That the Supreme Self has come to consider itself as the jiva, through delusion or otherwise, is a superimposition which is beginning less. That which is beginning less cannot be said to have an end ! So the jiva-hood of the Self must also be without an end, ever subject to transmigration. Please tell me, O revered Teacher, how then can there be 'moksha' (liberation) for the Self?

Life do not move in a straight line but takes many turn , twists , ups and down. What is visible through physical eyes, more is hidden behind the physical eyes. Love expressed does not mean love is expressed from the other side also. I was reading the life story of great king Bharathari and Vikramaditya ruler Ujjain in North India. How life gives shock after shock and pleasure after pleasure. Nothing is permanent in this world. Every moment is changing and changing is the beauty and freshness of beautiful life on earth. King Bharthahari commonly known Raja Bhirit-Hari before renouncing the worldly life and taking refuge in the lotus feet of Great Spiritual Master Guru Gorakhnath. There are many folk stories of King Bharhari in north India. King Bharthari was greatly in love with his third wife Pingla. She was young and beautiful so King was mesmerized in her beauty. Bharthari was the eldest son of King Gandhava sena , who received this kingdom from the Celestial God Indra. There lived