The Mundaka Upanishad (pt-7) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Dec 2009
The Mãndukya Upanishad is contained within the Atharva Veda. This Upanishad is recited in the Mãndukya Shãkhã of the Atharva Veda, hence it is known as the ‘Mãndukya Upanishad’. Smaller, in size, than the other principle Upanishads, this Upanishad contains only twelve mantras. These twelve mantras are divided into four khandas (sections).
 

The Mundaka Upanishad (pt-6) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Nov 2009
Can you meditate on the guru? This question will be answered here. Angirã Muni says that the best way to associate with the guru is by meditating on him; contemplating on his divine form, which is above mãyã. This is true association with Brahman through contemplation. ‘ॐ इत्येवं ध्यायथाऽऽत्मानं स्वस्ति वः पाराय तमसः परस्तात्‌’– ‘Aum ityevam dhyãyathã’tmãnam swasti vaha pãrãya tamasaha parastãt’ (Mundaka Upanishad: 2/2/6).
 

The Mundaka Upanishad (pt-5) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Nov 2009
Parã vidyã (त्व्परा विद्या’), or brahmavidyã (त्व्ब्रह्मविद्या’) is the means to ultimate liberation. Everything is included in brahmavidya. All vidyãs are known by knowing it. Therefore, when a disciple named Shaunak asked, ‘कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति’– ‘Kasminnu bhagavo vignãte sarvamidam vignãtam bhavateeti’ – ‘By knowing which vidyã does one know everything?’ (Mundaka Upanishad: 1/1/3). Replying with the words, ‘अथ परा’ – ‘Atha parã’ (Mundaka Upanishad: 1/1/5)
 

The Mundaka Upanishad (pt-4) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Oct 2009
Looking carefully at this entire description of Aksharbrahman we can see four distinct functions. One being the all-pervasive, all-supporting cause of all. Bhagwan Swaminarayan has used the word ‘chidãkãsh’ for this (Vachanamrut Gadhada I-46). The second, being the support of Paramãtmã and the countless muktas as an abode.
 

The Mundaka Upanishad (pt-3) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Oct 2009
First Angirã Rishi used the word ‘Akshar’ for the divine entity which is the cause of the whole world. Then to make it known that this entity called Akshar is also known as ‘Brahman’, Angirã uses the word ‘Brahman’ instead of Akshar when he explains how Akshar causes creation.
 

The Mundaka Upanishad (pt-2) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Sep 2009
‘Atha parã.’ – ‘Shaunak! Now I will explain what parã vidyã is’ (Mundaka Upanishad: 1/1/5). Angirã pledges to explain parã vidyã, i.e. brahmavidyã. Everything, from here on, till the end of this Upanishad, is in fact an expanded explanation of this brahmavidyã.
 

The Mundaka Upanishad (pt-1) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Sep 2009
Statements from the shastras, such as, ‘त्व्विद्ययाऽमृतमश्नुते’’ – ‘Vidyayã’mrutamashnute’ (Ishãvasyã Upanishad: 11) and ‘त्व्विद्यया विन्दतेऽमृतम्‌’– ‘Vidyayã vindate’mrutam’ (Kena Upanishad: 2/4) describe vidyã (knowledge) as the supreme means for moksha (liberation). Which vidyã is this? Brahmavidyã. Brahmavidyã has the strength too break the ties of the world. What is brahmavidyã? How does it break the ties of the world?
 

Resolving Conflict Published On: 22 Aug 2009
Pramukh Swami Maharaj (Swamishri) gave sage advice to the senior-most member of a family about restraining his harsh tongue. Though the person’s services to society were proverbial his scathing speech had created a group of opponents. Swamishri advised him personally, “Blessings to you. You perform good services for the benefit of society. Everyone is aware of it. Even your adversaries know of it.
 

Peer Pressure: A Teenager’s Perspective Written By: P. Modi Published On: 8 Aug 2009
On a warm sunny day, a steady breeze wafted through the high school courtyard where a young satsangi boy was standing among a group of his friends. Wearing a light green American Eagle shirt and washed-out faded jeans, the satsangi youth and his friends were relaxing after school had been dismissed on a Friday afternoon. This scene was nothing out of the ordinary for high school students across America. Yet, there was one unique element in this situation: the small box of cigarettes that wa
 

The Kathopanishad (pt-5) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Jul 2009
Describing another form of that same Akshardham, Yama Raja says: ‘तदेव शुक्रं तद्‌ ब्रह्म तदेवामृतमुत्व्यते। तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्र्चन’ – ‘Tadeva shukram tad brahma tadevãmrutamuchyate Tasminlokãhã shritãhã sarve tadu nãtyeti kaschana’ – ‘O Nachiketa! That Aksharbrahman is extremely luminous, extremely pure and eternal. All these people say that infinite brahmands are supported by Aksharbrahman. And apart from Paramatma, none can supercede Aksharbrahman. That is, it is all
 

The Kathopanishad (pt-4) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Jul 2009
The quality of omnipresence is always linked to the quality of control. So, since Paramatma controls all, he is also omnipresent. Explaining this, Yama Raja says: ‘अणोरणीयान्‌ महतो महीयानात्मास्य जन्तोíनहितो गुहायाम्‌’ – ‘Anoraniyãn mahato mahiyãnãtmãsya jantornihito guhãyãm’ – ‘This Paramatma is subtler than an atom and pervades and resides even within the atom.
 

The Kathopanishad (pt-3) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Jun 2009
‘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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Jun 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 May 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 May 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Apr 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Apr 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Mar 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Mar 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 22 Feb 2009
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) Written By: Sadhu Bhadreshdas, Ph. D., D.Litt. Published On: 8 Feb 2009
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 Written By: Sadhu Yogvivekdas Published On: 22 Jan 2009
Over the phone to Dr. Dipakbhai's son in New Jersey. "Bapa, what are you doing?" He replies, "Bhajan of course! What else do we have to do?" (21st June 1995, Bombay) After the evening assembly Swamishri travels by lift to his room. Some children have run up four flights of stairs and are waiting at the door. Seeing their eagerness, love is rippling out from him in warm, caressing waves. Bringing the youngsters near, he says, "See!...
 

The Antiquity of Temples Published On: 8 Jan 2009
Western historians overwhelmingly tend to deny the remote antiquity of Hinduism. Their motives are spurred from a confusion of current opinion and politics and bigotry. These historians base their writings on the commonly accepted chronology of Max Muller, who dates the Rig Veda as 1000 BC. Prominent historian Klaus K. Klostermaier states, 'The chronology provided by Max Muller and accepted uncritically by most western scholars is based on very shaky ground indeed.'