Adhyatmikta

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For good or bad, the Indic view has been dominated by the theory of karma over a millennium now, percolating down intocommonculture and often degenerating into some sort of fatal resignation to forces unseen and things less understood. It is contentious and indeed debatable if this karma-phala-centric worldview really reflects the philosophy and spirituality of the ancient Rishis, or is a lateral induction into our thought-sphere from the other two spiritual philosophies that were born in this land,Buddhismand Jainism. Karma and its repercussions hold a central doctrinal position in their explanation of life and its aims, while in the Vedic philosophy, karma-phala, though important, was not the central axis on which the worldview must revolve. How else does one explain that fact that while Lord Rama had to perform penance for the killing of the Brahmin born rakshasa, Ravana, to ameliorate the karmaa-phala incurred by such an act, he displayed no trace of hesitation to fight the war on this account? Or Lord Krshna’s brushing aside the objections raised by a reluctant Arjuna in the battle-field ofKurukshetra,when the later takes recourse to the logic that killing ones Guru’s and kin is an act of sin. The Bhagwata Gita is undoubtedly one of the earliest andprofoundesttexts of Vedic spirituality, and definitely much older than the various other Gitas that surfaced during the medieval era. It gives a much better glimpse into the early Aryan mindset. Worrying about Karmaphala was surely prevalent, but it was never the central doctrine of the Aryan spiritual life; dharma and its variants (swadharma et al) were more fundamental and the true guide to life, which makes logical sense because one can never really claim to know for sure how the flow of karmas are working, unless one claims omniscience, whichwould of coursebe absurd. The Gita proclaims,

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You’ve probably heard about zodiac signs from Western astrology, but did you know that Jyotish has its unique take? We discussed how Eastern astrology interprets zodiac signs in the context of your entire life’s journey, not just your daily horoscope. It’s a much deeper, more nuanced understanding that can offer real insights into your character and destiny.

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Every time I have a conversation with Rajarshi Nandy, I find myself gaining so much more knowledge. I hope that after seeing this episode, you will feel the same. Enjoy this episode and let us know your thoughts in the comments! In today’s episode of The Ranveer Show, we have Raghavan Srinivasan. He is an author, a political commentator, and someone who is keenly interested in Indian literature. He is well-versed in the Chola Dynasty and is here to explain the history of the Chola empire on TRS. I saw two entities. It was human, yet the vibe was negative. At that time, I didn’t have any idea who these entities were. I figured out that all the negative thoughts I had were because of these entities.” Why Do Negative Entities Exist? This is an important point because in the later day Yogic discourses across various paths in India, an entry into Samadhi and staying there as far as possible has been given a greater premium than anything else. But the beatific depths of Samadhi is still static.

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Adhyatma, in its truest form, is beyond mental calculationsand is judged by only one parameter: transformation. A spiritual worldview teaches a person to understand, realize and accept that while the world keeps churning all the time going through unpredictable motions, sometimes profitable and sometimes less so, wisdom lies in a detached participation in this melee and realizing that no matter how hard one tries one can never control the external completely to one’s satisfaction. TheSamkhyasof the past, therefore, divided the human being into a silent conscious Purusha inside, who only stands as a witness to the mechanical, unenlightened nature that keeps revolving in circles, bringing alternate seasons of joy and sorrow. The aim was to station oneself inside the Purusha consciousness at all times and go through life with that attitude to an observer rather than a sentimental participant. In this way, neither sadness nor happiness would disturb one’s inner composure and eventually one will experience a constant bliss inside.The Bhagwatam informs us that Lord Vishnu incarnated as Rsi-s Nārāyaṇa and Nara, who are constantly engaged in meditation at Badrikashram. From the Mahabharata itself, we get the story of the Asura king Dambodbhava, who, overcome by pride as his name seems to suggest, decided to challenge the meditating Nara and Nārāyaṇa to a battle. In today’s episode, we talked about the fundamental principles of every spiritual ritual, the difference between devotion and sadhana, the secrets of Kamakhya Devi Temple, and Vashikaran. Rajarshi sir also revealed how he accumulated so much knowledge of spiritualism in his life and how people can protect themselves from spirits. When we use the term Karma, we basically refer, more often than not, to the karma-phala– the results of karma. One view of this law, and the most popularview,is that there is a law of justice in Nature, which mechanically ensures that every individual will face the consequences of his actions, good or bad, at some point in the future, even if it is in another lifetime. Therefore the arrangement of the gráha-s (not planets, the original meaning is “graspers”), at the moment of birth are indicative of thekarmaphala, which the soul is likely to experience as a result of its actions in previous incarnations. This then is the philosophical crux on which Jyotiṣa revolves.In theorythere are further subdivisions of these karma-phalas. Some aredrida– fixed, some areadrida– shifting, and some a mixture of the two. Those which aredrida, according to the theory, cannot be changed and have to be experienced for good or bad, while the rest can be tamperedwith,if one chooses one’s course of actions wisely. Added to this, is the idea of karmic debts,cursesand blessings, etc and a wide sub-range of further classifications. Dambodbhava now suitably humbled falls on the feet of Nara and Nārāyaṇa, his desire for battle wiped away, asking them for blessings. Eventually from this story in the Purana-s, we get an extended version where Dambodbhava is supposed to have worshiped Lord Surya for immortality, but that being an impossible boon, ended up with the gift of a 1000 kavacha-s, armors, with very stringent and peculiar conditions required to break them if an enemy were so inclined. This fight, however, continued in the next cycle where Dambodbhava incarnated into two beings – Duryodhana and Karna, while Nara and Nārāyaṇa came as Partha and Parthasarathy, thus eventually completing their unfinished work.

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All these processes are mentioned in the text. Through the mantra sadhana, you develop an intuitive ability to know what kind of result you will attain. You imbibe the karma of people through sex. If everything goes through the process, it doubles your power.” That Krshna and Vasudeva were separate individuals, the Bhagwatam does not deny and is common knowledge. Later his father’s name was added to his name and thus he became Krshna Vasudeva. What is so extraordinary about that? In the Gita, Krishna uses a poignant phrase – vasudevam sarvam iti– during his colloquy in the battlefield, which clearly establishes that he was identified as Krshna Vasudeva right from the time of the Mahabharata war. Both Krshna and Vasudeva were never deified, only Krshna was. His father plays an insignificant role in the itihasaafter he and his wife Devaki were released from Kamsa’s prison. Claim 3: “Thus, in this period, Krishna-Vasudeva was fused with Narayana-Vishnu and came to feature in the Mahabharata as a war hero and in the Bhagvada Gita as a preacher. Yet, the Mahabharata, in several places, reveals a hesitancy to accept a non-Aryan tribal deity as a higher god. This is why Krishna-Vasudeva is initially described as the incarnation of only a fraction of Narayana-Vishnu.” Note also that the Gita never speaks of Nirvana, it only says Brahma-nirvana. Are these two the same? If not, what differences and why? Literally, the word nirvāṇa indicates a sort of blowout or extinguishment. While Brahma-nirvana is blowing out *into the Brahman*. The difference is vital and consistent with the philosophy of the earliest Upanishad-s and the Gita. A rajarshi may be described to be a king (raja) who adopted a path of devotion, thereby becoming a royal sage (rishi). A rajarshi does not have to leave the kingship to become rishi , as in the example of Vishvamitra (who later becomes a Brahmarishi), but could attain the status of a sage through self-realisation during his reign. A rajarshi still performs the duties of their kshatriya class, and remain similar to most rishis, maharishis, and brahmarishis descendants in their level of spiritual knowledge. [2] Another example of Rajarshi is King Janaka, who is said to have attained self-Knowledge from the ascetic sage Astavakra.

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We also touched upon what happens after one enters Monkhood. Rajarshi Sir explained that it’s a path of complete renunciation and spiritual dedication. It’s not an escape, but a commitment to a higher purpose. The karmic implications are profound, as you’re essentially dedicating your life to spiritual pursuits, which can have a transformative impact on your karma and life’s journey.

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This episode was another deep dive into the workings of the Indian government. I hope you enjoyed this geopolitical conversation as much as our previous ones. Feel free to share your opinions in the comments section. For Drona was Arjuna’s astra-guru, Kripa his Kulaguru, Bhisma a Guru-like grandfather, etc. – and what great calamity will befall future generations, if the war takes place. Krshna, of course, brushes aside all such emotional/ethical counterpoints, and enters a rich dialogue integrating various spiritual paths and highlighting the absolute importance of following ones swadharma, not only arguing the point, but even stressing in Chapter 18 that he, Arjuna, will be driven to act as the warrior he is by the very force of his own nature, and that his current dithering is delusional. By oversimplification, an unfortunate characteristic of our ever-rushing age, we have reduced a complex journey to mentally digestible tidbits used for polemics or propaganda, and thus made a “khidchi” of things. Rajarshi Mudgal has also been cited for declaring to his wife that in her next birth she would have Five Husbands. And due to his words, his wife was born as Draupadi, the daughter of King Drupada in her next birth.There are entities whose dharma is to disturb your practice. They feed on that. Some entities will come only when you are doing these practices. In Ramayana, there is a story about Asuras disturbing the Yajna. So rishi Viswamitra calls young Rama to help them and protect the Yajna.” Krshna and Arjuna, on the other hand, were reincarnations of the Rishi-s who meditate eternally on the flow of Dharma. In fact, the connection is made clear in various places in the text of the Mahabharata itself, including where Shiva tells Arjuna that in his past birth, he was the Rishi Nara, or in the verse that is traditionally recited before every section of the Mahabharata or the Srimadbhagwatam: This episode was entirely about decoding the geopolitics from Balaji Srinivasan’s perspective. In this episode, we talked about the image of India globally, and how the developed nations are moving towards the decline. We further discussed how China’s one-child policy may lead to its demographic downfall and the future of artificial intelligence. In Hinduism, we have Parabrahma. But the difference is that Parabrahma is neutral. We never made a temple or practices to worship him. You can worship the deity, and the deity embodies the power of Brahma. A sanyasi worships him to have a neural perspective of the world.”