A compilation of talks and writeups to help understand the basic concepts that are involved in the road to the spiritual understanding of Hindu Texts. Each talk/writeup will connect another node in this vast and complex network of the ancient tradition handed down to us through generations.
In this Q&A, the teacher explains that curses (shraap) and blessings (vardaan) in spiritual texts are symbolic. A curse represents the presence of impurity that needs purification, while a blessing indicates inner strength or virtue. Both point to our inner evolution — not external magic, but the inevitable movement of the soul toward higher consciousness.
In this Q&A, the teacher explains that omens (shakun–apshakun) in the Ramayan are symbolic. Nature itself is neutral; omens have no real power. It is our thoughts, beliefs, and state of mind that create their effect. When we live in awareness, omens lose all influence — they are only reflections of our own thinking.
A clear Q&A on the meaning of circumambulation—what parikrama signifies in ritual terms and how, philosophically, it reminds us of life’s cycles, constant inner churning, and keeping the Divine at the center rather than the ego.
A clear, scripturally grounded overview of Indian philosophy on cosmic origins: Nyaya–Vaisheshika’s two causes, Samkhya’s root Prakriti and 23 tattvas, Vedanta’s seed–tree nonduality, and how the Puranas convey this symbolically—plus a practical takeaway on living well.
A clear explanation of the mantra “Hari Om Tat Sat”: Hari is the Divine, Om the total existence, Tat the truth that the universe too is That, and Sat the eternal reality that never perishes. Together, these four words hold the complete remembrance of God, creation, and truth.
A profound conversation on how the Ramayana symbolically reveals the four essential stages of spiritual practice — from freeing oneself of desires to purifying the mind — leading to the inner awakening of Rama, the Self.
A clear symbolic reading of Ganesha’s form: subtle eyes (seeing the good), big ears (deep listening), trunk (handling the tiniest and largest tasks), one broken tusk (one clear goal), big belly (capacity to absorb and keep confidences), the mouse (quietly picking up essentials and using reasoning for protection), and four hands — axe, rope, blessing, and modaka — showing how discernment cuts vices, holds virtues, wishes well, and brings joy.
A Q&A clarifying whether practices like Kundalini, specific yogas, and kośa-focused methods are required, or if thoughtful inner churning alone can lead to Self-knowledge. Scriptures offer many valid paths—choose what suits you, then walk it.
A clear Q&A on whether the soul could be trapped in a glass box. Why the soul’s entry and exit aren’t objects of sensory proof, what the Gita means by “divine eye,” and why step-by-step witness-consciousness and self-knowledge are the true way forward.
A seeker asks about the difference between the soul’s two similar qualities — sukha-svarūpa (happiness) and ānanda-svarūpa (bliss). The teacher explains that sukha means inner stability — the stillness of the mind when established in the Self — while ānanda is the bliss that flows naturally from that stability. External things only trigger these states, but their source is always within.
A reader asks why many Indian books begin with a small section titled “Do Shabd.” The teacher explains that it’s a symbolic, idiomatic way of saying “a few words” — a short preface meant to introduce the book, convey its essence, and spark curiosity in the reader.
A seeker asks about the correct way to write and pronounce the word sannyāsa. The teacher explains the word’s origin—sam + nyāsa, meaning complete renunciation—and how the rules of sandhi turn “sam” into “san” in pronunciation, even though the dot (bindī) remains in writing.
A seeker asks about the term kūṭastha—the hidden seat of consciousness within the body. The teacher explains how this same center is referred to as hṛdaya, nābhī, bhrūmadhya, or kendra by different yogis, and how the Gita uses kūṭastha to describe one established in the Self.
A seeker asks if saying “I’m sorry” or being forgiven by loved ones can erase karmic accounts. The teacher explains why every action—mental, verbal, or physical—leaves its imprint, how only Self-knowledge (Atma Jnana) can dissolve it, and what true forgiveness really means in spiritual terms.
A practitioner asks how to truly internalize “I am conscious energy, the soul” during meditation. The teacher explains, step by step, why body-identity is a deep groove, how to locate the hṛd-guha (heart-cave) point through inner observation, and why this practical first step must be mastered before moving on.
A Q&A explaining that both Rama’s story and Ganga’s descent symbolize the same truth of Self-knowledge. The sages used many stories and symbols so that seekers could understand the path to realizing “Who am I?”
A Q&A clarifying that liberation doesn’t depend on scriptures like the Ramayana or Gita. Scriptures are only guides; true freedom comes from conquering ego, anger, and desires—whether or not one has ever read a holy book.
A Q&A explaining how both good and bad sanskaras stored within influence our lives — how positive impressions assist us silently, and how the Ramayana’s Mainaka Mountain symbolizes keeping negative forces subdued while we act with humility.
A Q&A explaining the difference between conscious, subconscious, and unconscious levels of the mind through the Purāṇic idea of fourteen realms—showing how deep impressions from many births lie in Rasatala and Patala, shaping our present life.
A clarifying Q&A: the epics use an outer story as a wrapper. “Duryodhana” symbolizes greed to be slain within, not people outside. Read Valmiki’s Ramayana through the inner lens once—and other scriptures become clearer.
A pointed Q&A clarifying that the Gita and Ramayana urge us to destroy inner aggressors—lust, anger, greed, pride—not external communities. Literalizing the texts breeds cruelty; true understanding births compassion and self-work.
A pointed Q&A clarifying that Valmiki’s Ramayana—like the Gita—doesn’t tell us to “leave everything to God” and sit back. It calls us to purify the mind, act dharmically, and establish Rama-rajya within. Self-knowledge doesn’t descend by itself; responsibility and practice are essential.
A candid Q&A on living spirituality in society: why knowledge is meant for harmonious coexistence, how the first step is purifying the mind (the foundation), and how even one applied drop of wisdom—refusing tit-for-tat or offering small help—brings immediate peace. Established Self-knowledge naturally flowers into right conduct.
A crisp Q&A decoding key symbols: Sumantra as excellent inner counsel, Vasiṣṭha as upward (vertical) evolution, Viśvāmitra as outward (horizontal) expansion, Romapāda as calm unexcitedness, Ṛṣyaśṛṅga as inner prompting—and Aśvamedha as the discipline that purifies the mind so Rama (Self-knowledge) can descend within.
A short Q&A clarifying that “Kosala” symbolizes the kuśala (skillful) state of mind—pure, steady, and multi-competent. Its cultural and material prosperity points to a mind proficient across many domains, not just one.
A brief Q&A clarifying that Dasharatha’s “desire for a son” symbolizes a pure, steady mind’s powerful yearning for Self-knowledge to descend—moving from merely saying “I am the Self” to actually embodying it, as the Ramayana will illustrate next.
A Q&A on why Sanskrit scriptures veil meaning in symbols, how stories train consciousness to rise from surface to depth (like the hare-tortoise example), and how nīti texts give direct rules while śāstra leads beyond ethics to Self and the Divine.
In this Q&A, the true meaning of āvaagaman (coming and going) is explained. Liberation isn’t about escaping rebirth; it’s about living in the awareness of one’s immortal Self. Even if new bodies are taken, the soul remains established in its eternal knowledge. The discussion also reflects on Shankaracharya’s verses that guide seekers away from body-attachment toward the realization of their true Self.
In this Q&A, meditation is explained as a gradual inward journey — beginning with observing one’s thoughts, then learning to focus, and finally realizing the inner point of light, the Self. True peace, discipline, and insight arise naturally through steady practice.
This Q&A explains that animal sacrifice in ancient yajnas was never literal but symbolic. The “animal” represents the lower, instinctual nature within us, which must be purified and transformed. The yajna is an inner process of freeing the soul (jivatma) from its attachments (pāśas), not a physical ritual of killing.