Evolution is often considered synonymous with betterment, as it should be. Reality of our world however, paints a starkly different picture, if the passage of time alone is the criterion for evolution. Are we to consider the human race more evolved today than it was a few thousand years ago . . .
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The crux of the Bhāratīya tradition is the theory of karmā. Simply put, the theory may be explained as the inevitable consequences of deeds, both good and bad. Noble deeds result in pleasurable consequences while wicked deeds result in painful consequences, and these consequences are believed to dictate . . .
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Renunciation has, in the present day, come to be perceived as the only path to liberation. The order of renunciation has thus come to be glorified as sacred and redeeming in itself. Ancient Bhāratīya thought could not be more opposed to this erroneous view. While renunciation is exceptionally . . .
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Gṛhastadharma is the code of conduct that the householder was expected to live by. The very first sacrament that legitimized this dharma was the sacrament of vivāha or marriage. The term vivāhaḥ arises from the Sanskrit verbal-root ‘vaḥ,’ meaning to bear. Contrary to popular understanding, this . . .
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Amongst the basic tenets of Sanatanadharma is the theory of karma, that professes a causal and continuing relationship in all occurrences and relationships in life. Simply put, it is believed, what goes around comes around, and what is owed must be repaid. In continuation, it is believed that man is . . .
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All traditions of the world glorify love as a reflection of the Absolute. The ability to express, feel or to be the recipient of unsullied, selfless love is likened to God himself. A distinction is made however, between love and attachment. In essence, love is defined as a refined emotion . . .
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Śrī-Śuka is the peerless seer who epitomizes the guru, glorified in the Bhāratīya tradition as the beacon of light that illuminates the path to liberation.
यं प्रव्रजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव।
पुत्रेति तन्मयतया तरवोऽभिनेदुस्तं सर्वभूतहृदयं मुनिमानतोऽस्मि॥
yaṁ pravrajantamanupetamapetakṛtyaṁ dvaipāyano virahakātara ājuhāva|
putreti tanmayatayā taravo'bhinedustaṁ sarvabhūtah . . .
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The Absolute is often referred to as an ocean of compassion, who is ready to forgive and rush to the rescue of a distressed devotee. However, the Absolute is glorified for yet another vital characteristic – fairness. How does the Absolute choose between compassion and fairness, and is the choice always . . .
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