Nīlakaṇṭha Śiva

During the churning of the cosmic ocean, the Samudra Manthana, devas and asuras sought amṛta, the nectar of immortality. The serpent Vāsuki was used as the churning rope, and Mount Mandara became the pivot. Yet before the nectar emerged, an unimaginably potent poison, Hālāhala, surfaced from the depths, threatening to consume the three worlds.

Terrified, the devas approached Lord Śiva, knowing only He could contain such destructive energy.

The Sand and the River

During his travels, Ādi Śaṅkarācārya Bhagavān once arrived at the banks of the river Narmadā. The sun was setting, painting the waters with soft strokes of gold. A group of young scholars sat nearby, engaged in a heated debate on the nature of Brahman. One said, “Brahman is with form, the Lord who creates, sustains, and dissolves the worlds.”

Another opposed, “Brahman is formless, untouched by time, beyond attributes.”

A third countered, “Brahman is both, and neither, infinite like the sky yet intimate like breath.”

The Silence of the Ocean

During one of his parivrājaka journeys, Ādi Śaṅkarācārya Bhagavān reached the southern ocean. The vast expanse of water stretched endlessly, and the horizon merged into infinity. The disciples expected him to deliver a profound discourse, perhaps comparing the ocean to Brahman, but Śaṅkara stood silently, gazing at the waves rising and dissolving into the deep.

Sakhā

Sākhya is not just a company, it is recognition, a soul reflected in another, beyond roles or reason. In Hindu darśana, it is sacred, born of bhakti, dharma, and inner knowing. Arjuna names Śrī Kṛṣṇa as sakhā, and Kṛṣṇa responds not with command, but clarity. The Gītā is not a lesson, but a whisper between companions who remember eternity.

The Silent Logic of the Divine: Why Belief in God Endures

Belief in God, when examined through an intellectual lens, is not about surrendering reason but about transcending its mechanical limits. The universe reveals a profound order mathematical precision in its laws, harmony in its design, and intelligibility that invites understanding. This cannot be casually attributed to chance.

ṛte’rjuna nābhaviṣyasi

Without Me, O Arjuna, nothing could truly exist.

There is a fierce gentleness in the presence of Rudra. He is not to be approached merely with ritual or fear but with complete honesty of soul. He is the one who stands untouched by form yet becomes form for the sake of the devotee. He is the silence within thunder, the stillness within storm. In the face of Rudra, one does not pretend. One simply surrenders. Not to seek, not to ask, but to be consumed in that flame where ego cannot breathe.

Guru Pūrṇimā

The Mirror That Colours the Infinite

Divine truth is like sunlight, absolute, blinding, indivisible.
The soul is like a quiet floor in darkness, yearning, but unable to perceive that light. Between them stands the Guru, not as an obstruction but as a coloured mirror, a living interface between para-brahma and jīva

What flows from the Supreme is pure jñāna, like white light, undifferentiated, ungraspable.

Sāṅkhyadarśanam — A Gateway to Mokṣa

Sāṅkhyadarśana begins with a deep intent to liberate beings drowning in duḥkhasāgara. The first sūtra proclaims:

Atha trividhaduḥkhātyantanivṛttis tṛtayo manuṣyapuruṣārthaḥ The cessation of threefold duḥkha ādhyātmika, ādhibhautika, and ādhidaivika is declared as the highest puruṣārtha. Unlike temporary relief, Sāṅkhya aims at atyantanivṛtti, a complete and irreversible freedom from suffering.

God as the Ground of Dissolution

A subtle and contemplative way of approaching the existence of Īśvara is to understand Him not merely as the sraṣṭṛ, the originator of the cosmos, but more fundamentally as the ultimate adhikaraṇa, the ground into which all things resolve. His role is not limited to the commencement of the world process but extends deeper into being the very point of its nivṛtti, its cessation or withdrawal. In this lies a more profound metaphysical significance.

SEEDS THAT WERE TO SPROUT

Four years after leaving college I was ready to join the Communist Party of India when it declared war on the newly born Republic of India in February 1948. I conveyed my decision to my friend Ram Swarup, whom I had met after leaving college & who was to exercise a decisive influence en my intellectual evolution.

Shaligram

There are Shaligram Shila and Fossil Ammonite.

Many calls Shaligram shila as Fossil Ammonite which isn't accurate.

In temples when we install any idol/pratima or murti it needs proper Karmakand, ways to call God and reside within that Idol called as Pranstaphana. God enters in those Idol/murti & it turns to a Deity/God himself .There are few shila on this planets which needs no Pranstaphana. Few of them are. Genuine Shaligram are lord Narayan Manifested (Skand Puran)

*Shaligram Shila
*Goverdhan Shila
*Narmadeshwar Mahadev

Dark Truth of Karna

It is true that Karn was a brave warrior but there were many warriors in Mahabharata period who were able to defeat Karna.

1. Bhagwan Parshuram
2. Pitamah Bhishma
3. Acharya Drona
4. Ashwatthama
5. Bhagwana Shri Krishna 6. Arjuna
7. Babruvahan
8. Bhimpautra barbarik
9. Bheem
10. Satyaki