​The Ashtavakra Gita, also known as the Ashtavakra Samhita, is a Sanskrit scripture that is considered one of the most important texts in the tradition of Advaita Vedanta, a school of Hindu philosophy. It is written in the form of a dialogue between the sage Ashtavakra and King Janaka. The text is believed to have been composed in India between the 8th and 9th centuries CE.

The Ashtavakra Gita is characterized by its brevity and straightforwardness in expressing complex philosophical concepts. It focuses on the nature of the self and the realization of the non-duality of the self and the ultimate reality, Brahman.

Unlike other texts in the Vedantic tradition, the Ashtavakra Gita does not go into a systematic exposition of the different philosophical schools of thought or elaborate on the intricacies of Advaita metaphysics. Instead, it presents the central ideas of Advaita Vedanta in a concise and direct manner.

The Ashtavakra Gita teaches that the self is already perfect and one with the ultimate reality, and that there is no need for any spiritual practices or disciplines to realize this truth. The text argues that all actions, whether religious or secular, cannot bring about liberation, as they are based on the notion of an individual self that is separate from the ultimate reality. Instead, the Ashtavakra Gita suggests that one should directly realize the oneness of the self and Brahman through self-inquiry and the abandonment of all concepts and identifications.

The Ashtavakra Gita has been translated into numerous languages and has inspired many philosophers, scholars, and spiritual teachers, including Swami Vivekananda, Ramana Maharshi, and Osho.

Ashtavakra Gita, i.e. the Ashtavakra Samhita is highly regarded for its direct and uncompromising approach to spiritual realization and its emphasis on the immediate experience of the self as the ultimate reality.

The Atharva Veda is one of the four Vedas, the central texts of Hinduism, and it stands out for its distinct focus and contents.

While the other Vedas primarily deal with rituals, hymns, and songs related to sacrifices, the Atharva Veda covers a wider range of topics and is considered more heterogeneous. It is named after the ancient sage Atharvan, who is believed to have composed many of its hymns.

Here is a summary of its major themes and content:

1. Spells and Incantations: The Atharva Veda is particularly known for its collection of spells, incantations, and charms. These are meant to be used for various purposes such as healing illnesses, warding off evil spirits, securing protection, ensuring success in endeavors, and even cursing enemies. The text reflects the beliefs in magic and supernatural powers prevalent in ancient times.
2. Medicine and Healing: The Atharva Veda contains numerous hymns related to health and medicine. These hymns describe various herbal remedies, healing rituals, and prayers for good health. The text also discusses the causes of diseases, both natural and supernatural. The Atharva Veda is considered a precursor to Ayurveda, the traditional system of medicine in India.
3. Philosophy and Cosmology: The Atharva Veda explores philosophical concepts and cosmological ideas. It delves into the nature of existence, the relationship between the individual and the cosmos, and the quest for knowledge and truth. The text includes hymns that ponder the mysteries of the universe, the origins of life, and the purpose of existence.
4. Ethics and Morality: The Atharva Veda addresses ethical principles and moral values. It emphasizes the importance of righteousness, truthfulness, and social harmony. The text also advocates for the protection of the weak, the respect for elders, and the proper conduct of relationships. Several hymns extol virtues such as generosity, hospitality, and compassion.
5. Social Insights: The Atharva Veda provides insights into the social structure and practices of early Vedic society. It contains references to various classes or varnas, occupations, and social roles. The text also alludes to the rituals and ceremonies performed during important life events, such as birth, marriage, and death.
6. Historical and Cultural Context: The Atharva Veda reflects the historical and cultural context of the time when it was composed. The hymns contain references to migrations, conflicts, and interactions between different tribes and groups of people. The text provides a glimpse into the beliefs, customs, and everyday life of the early Vedic people.
7. Linguistic and Literary Significance: The Atharva Veda is composed in an archaic form of Sanskrit, and its poetry features a wide range of meters and styles. The hymns display linguistic and literary creativity, making the Atharva Veda a valuable resource for linguists, philologists, and literary scholars. The text is also rich in metaphors, similes, and symbolism.
8. Preservation and Transmission: Like the other Vedas, the Atharva Veda was transmitted orally for centuries before being written down. The Brahmins, particularly the Atharvaveda Brahmins, were responsible for memorizing, reciting, and preserving the text. The Atharva Veda continues to be recited in Vedic rituals and ceremonies.

In summary, the Atharva Veda is a multifaceted text that encompasses a wide range of topics, from magic and medicine to philosophy and ethics. It serves as a window into the beliefs, practices, and social dynamics of early Vedic society. The Atharva Veda is not only a religious text but also a rich source of cultural, historical, and linguistic insights. It remains an essential part of the Hindu tradition and offers a unique perspective on the early history of Indian civilization.

The Yajur Veda is one of the four Vedas of Hinduism, primarily focused on rituals and sacrifices associated with Vedic religion.

​Unlike the Rigveda, which is largely composed of hymns, and the Sama Veda, which is mostly songs, the Yajur Veda is a compilation of prose and verse formulas that were to be pronounced by the priest conducting the sacrifice. These utterances are called "Yajus," which is why the text is called the Yajur Veda.

The Yajur Veda is divided into two primary versions: the Shukla Yajur Veda and the Krishna Yajur Veda

1. Shukla Yajur Veda: The term "Shukla" means "white" or "pure." This version of the Yajur Veda is called "white" because it is considered to be arranged more systematically and logically. It is also the later version of the two. The Shukla Yajur Veda is divided into two parts: the Madhyandina and the Kanva, named after the sages who compiled them. The Madhyandina is prevalent in North India, while the Kanva is more common in South India. Both versions are further divided into two sections: the Samhita, which contains the ritual formulas, and the Brahmana, which provides explanations and discussions about the rituals.
2. Krishna Yajur Veda: The term "Krishna" means "black" or "dark." This version is called "black" because it is considered to be less organized and more chaotic than the Shukla Yajur Veda. The Krishna Yajur Veda is further divided into several branches or schools, with the Taittiriya and Maitrayani being the most prominent ones. Unlike the Shukla Yajur Veda, the Samhita and Brahmana sections in the Krishna Yajur Veda are interspersed, leading to a mixed arrangement of prose and verse.

Both versions of the Yajur Veda serve as ritual handbooks, detailing the procedures and chants for performing various sacrifices and rituals.

1. Rituals and Sacrifices: The Yajur Veda contains elaborate descriptions of the various rituals and sacrifices performed by the early Vedic people. These rituals include the Agnihotra, Darsapurnamasa, Somayaga, Vajapeya, and Ashvamedha. The text outlines the specific materials, chants, and procedures required for each ritual, as well as the associated rites and offerings.
2. Philosophy and Theology: The Yajur Veda is not just a manual for rituals; it also explores the philosophical and theological aspects of Vedic religion. The text delves into the concepts of Brahman (ultimate reality), Atman (individual soul), and the interconnectedness of the cosmos and the self. It emphasizes the significance of performing one's duties with dedication and sincerity.
3. Social and Historical Insights: The Yajur Veda provides a glimpse into the social and historical context of the Vedic era. It contains references to the social hierarchy, the role of the priests, and the significance of sacrifices in maintaining social and cosmic order. The text also alludes to historical events, migrations, and interactions between different groups of people.
4. Preservation and Transmission: Like the other Vedas, the Yajur Veda has been preserved through oral transmission. The Brahmins, particularly the Yajurveda Brahmins, were responsible for memorizing, reciting, and passing down the text. Even today, the Yajur Veda is recited during Vedic rituals and ceremonies.

In conclusion, the Yajur Veda is a comprehensive text that serves as a repository of ritualistic knowledge, philosophical insights, and historical context. Both the Shukla and Krishna Yajur Vedas have contributed to the understanding of Vedic religion and its rituals, as well as the philosophical and theological underpinnings of Hinduism.

The Yajur Veda remains an essential source for studying the early history of Indian civilization and its religious practices.

The Sama Veda, one of the four Vedas of Hinduism, is primarily a collection of hymns and songs meant for liturgical purposes.

Unlike the Rigveda, which consists of original hymns, the Sama Veda mostly contains verses that have been taken directly from the Rigveda and rearranged with musical notes for chanting during rituals. The text has a distinctive focus on melodies, rhythms, and chants.

Here is a more in-depth summary of the Sama Veda:

1. Musical Chants: The Sama Veda is unique among the Vedas for its musical character. It is essentially a manual for the chanting of hymns and the performance of sacrificial rituals. The hymns are composed in a specific melody and rhythm, which makes the Sama Veda central to the study of early Indian music. The focus on musical chanting reflects the belief in the power of sound to create spiritual and cosmic resonance.
2. Organization and Structure: The Sama Veda is organized into two main parts: the Purvarchika (or first part) and the Uttararchika (or latter part). Each part is further divided into songs called "Prapathakas," which are collections of verses called "Saman." The Sama Veda has a total of 1,875 verses, mostly derived from the Rigveda, particularly its eighth and ninth books.
3. Ritual Importance: The Sama Veda is primarily associated with the Somayaga, a ritualistic sacrifice involving the plant soma. This ritual was central to Vedic religious practices, and the Sama Veda provides the chants that accompany the various stages of the Somayaga ritual. The chants are meant to invoke the deities and ensure the proper flow of the ritual.
4. Types of Chants: The Sama Veda contains several types of chants, each with its unique function and rhythm. These include the "Graha," "Ardha," "Dhruva," "Prastava," "Udgitha," "Pratihara," and "Nidhana." Each chant is assigned to a particular part of the ritual and has a specific role in invoking the gods, seeking blessings, or marking transitions in the ritual.
5. Musical Scales and Notes: The Sama Veda introduced the concepts of musical scales and notes to ancient Indian music. The text defines seven musical notes or "Swara," which are the basis of the melodic framework in Indian classical music. These seven notes are Shadja (Sa), Rishabha (Re), Gandhara (Ga), Madhyama (Ma), Panchama (Pa), Dhaivata (Dha), and Nishada (Ni).
6. Philosophical and Spiritual Significance: In addition to its ritualistic and musical aspects, the Sama Veda also carries philosophical and spiritual significance. The text touches upon the concepts of the soul, cosmic order, and the relationship between the human and the divine. The chanting of the Sama Veda is believed to facilitate spiritual growth, purify the atmosphere, and bring the chanter closer to the divine.
7. Influence on Indian Music: The Sama Veda has had a profound influence on the development of Indian classical music. The seven musical notes introduced in the Sama Veda became the foundation for the "Saptak" or the octave, a key concept in Indian music. The emphasis on melody, rhythm, and chanting found in the Sama Veda continues to resonate in Indian music traditions, both classical and folk.
8. Preservation and Transmission: Like the other Vedas, the Sama Veda was transmitted orally for centuries before being written down. The Brahmins, particularly the Samaveda Brahmins, were responsible for memorizing, reciting, and preserving the text. The chants have been passed down through generations, and even today, the Sama Veda is recited in Vedic rituals and ceremonies.

In conclusion, the Sama Veda is a vital text in the Hindu tradition, central to both the ritualistic and musical aspects of the religion. Its hymns, chants, and melodies have played a significant role in shaping the spiritual, philosophical, and musical culture of India.

The Sama Veda serves as a repository of ancient wisdom, connecting the musical and the sacred in a harmonious expression of devotion.

The Rigveda is one of the oldest religious texts in the world and is a key part of the Hindu sacred scriptures. It is a collection of over a thousand hymns, composed in Sanskrit by several poets over many centuries. Rig Veda is divided into ten books, called Mandalas, each of which contains a varying number of hymns.

Here is a summary of its major themes and content:

1. Deities and Nature: The Rigveda hymns are addressed to various gods, goddesses, and natural forces. These deities include Agni (god of fire), Indra (god of thunder and rain), Varuna (god of cosmic order and the ocean), and Vayu (god of wind), among others. Each hymn praises a deity's qualities and attributes, seeking their blessings and protection. This connection to nature is central to the Vedas, as it reflects the natural world's significance in the daily life of the early Vedic people.
2. Cosmogony and Creation: The Rigveda contains hymns that address the mysteries of the universe and its origins. The most famous of these is the Nasadiya Sukta, which deals with the creation of the universe and the question of whether anyone truly knows how it all began. Another notable hymn is the Purusha Sukta, which describes the creation of the universe from the sacrifice of a cosmic being named Purusha.
3. Rituals and Sacrifices: The Rigveda provides a rich repository of information about the rituals and sacrifices practiced by the early Vedic people. These rituals were performed by priests called Brahmins, who memorized and recited the Vedic hymns. These rituals often involved offerings of food, animals, and even soma, a plant-based ritual drink, to the gods. The rituals and sacrifices were believed to be essential to maintain the cosmic order and ensure the gods' favor.
4. Philosophy and Ethics: The Rigveda contains hymns that express philosophical thoughts and ethical principles. It emphasizes the importance of "rita" (cosmic order and law) and "dharma" (duty and righteousness). Many hymns reflect on the human experience, pondering the nature of life, death, and the meaning of existence. The text also promotes virtues such as truthfulness, hospitality, and generosity.
5. Social Structure: The Rigveda provides insights into the social structure of early Vedic society. It includes references to a caste-like system, with the society divided into various classes or varnas: the Brahmins (priests), Kshatriyas (warriors and rulers), Vaishyas (merchants and farmers), and Shudras (laborers and servants). These divisions would later evolve into the more rigid caste system found in later Indian society.
6. Historical Context: The Rigveda contains references to historical events, migrations, and conflicts that occurred during the time of its composition. It provides a glimpse into the early history of the Indo-Aryans, the Vedic people's migrations into the Indian subcontinent, and their interactions with other local populations. The hymns also allude to conflicts between various tribes, suggesting a period of frequent warfare.
7. Linguistic and Literary Significance: The Rigveda is not only a religious text but also a significant linguistic and literary work. It is composed in an early form of Sanskrit, and its poetry features intricate meter and sophisticated language. The hymns display poetic creativity and literary brilliance, making the Rigveda a treasure trove for linguists, philologists, and literary scholars.

In summary, the Rigveda is a complex and multi-faceted text that serves as a window into the religious, philosophical, social, and historical dimensions of early Vedic society. Rig Veda remains a vital part of Hindu religious tradition and serves as an essential source of insight into the early history of Indian civilization.

This phrase helps us dismantle our limited, ego-based identification with the body, mind, and personal experiences, urging us to recognize our true, expansive nature as Brahman. It is a statement of self-realization, where we acknowledge our individual consciousness (Atman) as the universal consciousness (Brahman).

On the other hand, "Ayam Atma Brahma," which translates to "This Self is Brahman," offers a slightly different lens. While it also indicates the unity of Atman and Brahman, the emphasis here is more on discernment rather than identification. "Ayam," or "this," points to something immediate and tangible, suggesting that the truth of our being is not distant or abstract but present here and now, accessible to us in our own direct experience.

"Ayam Atma Brahma" encourages us to investigate the nature of our Self, to introspect and inquire: "Who am I?" It calls for a deep contemplation that cuts through layers of illusion and misidentification to reveal our true Self. This process of discernment helps us understand that our innermost essence, the witnessing consciousness within us, is the same as the absolute reality, Brahman.

In essence, while "Aham Brahmasmi" is a declaration of our innate divinity, "Ayam Atma Brahma" is a pointer guiding our exploration towards that divine realization. Both Maha-Vaakyas, though employing different methods, lead us to the same destination: the understanding and experiential realization that our true Self is not separate from the universal consciousness, Brahman. They encourage us to transcend our limited perspectives and experience the infinite, unchanging reality that underlies our existence.

In conclusion, "Aham Brahmasmi" and "Ayam Atma Brahma" are two beautiful expressions of the same profound truth. While their approaches differ, their message remains the same... the call to realize our inherent unity with the cosmos, to recognize that we are, in essence, the fabric of the universe itself. By contemplating these Maha-Vaakyas, we can embark on a transformative spiritual journey towards self-realization and profound inner peace.

Now, what does this phrase signify, you may wonder? It's not just a random assembly of words but a profound spiritual truth that has been guiding seekers on the path of self-realization for centuries. It's a statement that gently nudges us to contemplate the nature of our own self, our Atman.

"Ayam," or "this," is a very immediate term. It doesn't point to something far away or abstract, but rather to something that's here, now, and very much within our reach. In the context of this saying, "Ayam" signifies the intimate immediacy of our own self-experience.

Moving on to "Atma," or "Self," we're referring to the eternal essence that lies within us all. It is the one constant amid the constant changes we see in our bodies or minds. It's the silent witness to the ceaseless chatter of our minds and the perpetual flux of the world around us.

"Brahma," or "Brahman," represents the absolute reality or the ultimate truth in Hindu philosophy. It is the eternal substratum that underlies the whole cosmos, the unchanging amidst the changing, the infinite amidst the finite. It's the source, the goal, and the substance of all that exists.

When we say "Ayam Atma Brahma," we are essentially identifying our true Self, our Atman, with the ultimate reality, Brahman. This doesn't mean our physical body or our personal ego is the ultimate reality. Rather, it is the innermost essence, the consciousness that illumines our mind and senses, that's nothing but Brahman.

The journey to understanding "Ayam Atma Brahma" isn't a mere intellectual pursuit. It is a deeply personal, experiential realization that requires us to delve within ourselves, peeling away layers of false identities and superficialities until we encounter the pure, infinite consciousness that we truly are. It asks us to let go of our narrow, individualistic perspectives and embrace a broader, more inclusive view of life.

In realizing "Ayam Atma Brahma," we come to see the interconnectedness of all life forms. We realize that at the deepest level, there's no "other." All of us are manifestations of the same ultimate reality. This understanding fosters a sense of universal love and compassion, inspiring us to lead a life of wisdom and empathy.

To sum up, "Ayam Atma Brahma" is more than a philosophical assertion. It is a roadmap for spiritual exploration, pointing us towards the discovery of our true, divine nature. It's an invitation to experience the unity underlying the apparent diversity, and in doing so, to recognize the profound beauty and sanctity of all existence.

​At its core, "Tat Tvam Asi" signifies the unity of the individual self (Jiva or Atman)  with the universal Self (Brahman).  The phrase is presented in the Upanishad as a teaching from the sage Uddalaka to his son Shvetaketu.

​The sage employs various analogies to illuminate this truth, one of the most memorable being that of salt dissolved in water, signifying the indistinguishability of the individual self from the universal Self.

"Tat," or "That," refers to Brahman, the ultimate reality or absolute truth in Hindu philosophy. Brahman is formless, limitless, unchanging, and transcendent, yet it is the essence of everything in the cosmos.

"Tvam," or "You," signifies the individual self or Atman. In our everyday experience, we tend to identify with our body, mind, and ego, perceiving ourselves as separate entities. However, Vedantic philosophy posits that beneath these layers of identity lies the Atman, our true Self, which is divine and identical to Brahman.

"Asi," or "Are," is the connecting word, asserting the fundamental identity of Atman and Brahman. This is not a relationship of similarity, but of oneness. It proclaims that the individual self, when stripped of its false identities, is not different from the universal Self.

Understanding "Tat Tvam Asi" is more than an intellectual exercise; it is an experiential realization. It requires self-inquiry and meditation to peel away layers of ignorance and illusion. It demands the courage to look beyond superficial identities tied to our body, mind, and social roles. As we delve deeper into our consciousness, we begin to experience our true nature as pure existence, consciousness, and bliss (Sat-Chit-Ananda).
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The realization of "Tat Tvam Asi" has profound implications. It dissolves the illusion of separateness, fostering a sense of unity with all existence. This transformative understanding can lead to a life marked by compassion, love, and peace, as we no longer see others as separate from ourselves.

​"Tat Tvam Asi" is a profound declaration of non-duality, encapsulating the essence of Advaita Vedanta.

It is a guiding light for spiritual seekers aiming to experience their true nature and realize the interconnectedness of all life. It serves as a reminder that beneath our perceived differences, we are one with the universal truth.

​The phrase 'Aham Brahmasmi' is a bold declaration of one's identity with the ultimate reality, Brahman. Brahman in Hindu philosophy is the formless, infinite, and eternal truth that transcends time and space yet pervades everything in the universe. It is the cosmic energy from which all things originate, exist in, and ultimately dissolve into. 

When one says "Aham Brahmasmi," they are not referring to their egoic, individual self, but to the deepest essence of their existence, which is inseparable from the universal consciousness.

​By asserting "Aham Brahmasmi," an individual acknowledges that they are not their body, mind, or emotions, but that they are the eternal, unchanging reality underlying these transient phenomena. It is a reminder that the true self (Atman) is not different from the cosmic spirit (Brahman). This recognition can lead to a profound shift in one's perspective, transforming how they relate to themselves, others, and the world.

The realization of "Aham Brahmasmi" is the ultimate goal of many spiritual practices. It represents the state of self-realization or enlightenment where one experiences the unity of all existence. In this state, there is no sense of "otherness." All forms of duality and separation dissolve, revealing the underlying oneness of life.

This journey to self-realization, however, requires sincere dedication, self-inquiry, and often, the guidance of a spiritual teacher. It involves peeling away layers of ignorance and illusion that hide our true nature. Various practices like meditation, contemplation, and yogic disciplines can help in this transformative process.

A word of caution, though: "Aham Brahmasmi" should not be misunderstood as a statement of egoistic self-aggrandizement. It does not mean "I am God" in the sense of an individual becoming the Supreme Creator. Instead, it is a dissolution of the ego, a surrender of the individual self to the cosmic Self. It implies that the true Self is not separate from the world but intimately connected to the whole cosmos.

​foundation of consciousness. Let's delve into the deeper meaning of "Prajnanam Brahma" and understand its importance for spiritual seekers.

​Central to the concept of "Prajnanam Brahma" is Brahman, which represents the ultimate, unchanging reality underlying all existence. Often described as infinite, eternal, and beyond human comprehension, Brahman transcends all dualities, including good and evil, existence and non-existence, and even life and death.

In Advaita Vedanta, realizing the true nature of Brahman is the highest goal for human beings. The Maha-Vaakya "Prajnanam Brahma" connects Brahman with consciousness, asserting that the essential nature of ultimate reality is pure and infinite awareness.

This idea offers a profound insight into the nature of reality and our relationship with it. It implies that consciousness is not a mere byproduct of material phenomena or a characteristic of individual selves, but the very basis of existence that pervades everything.

To truly grasp the meaning of "Prajnanam Brahma," we need to explore the nature of consciousness. Vedantic tradition views consciousness as self-existent, self-luminous, and self-aware. It does not rely on external sources for its existence or illumination. Moreover, consciousness is not limited to humans or living beings; it is present throughout the cosmos, manifesting in various forms and levels of subtlety.

Recognizing the truth of "Prajnanam Brahma" allows us to see that the individual self, or Atman, is indivisible from ultimate reality. The Atman is the deepest core of our being—the pure, unchanging consciousness that transcends the limitations of the body, mind, and ego. By realizing the essential unity of the Atman and Brahman, we can break free from the illusion of separateness and attain spiritual liberation.

The journey toward realizing "Prajnanam Brahma" involves introspection, self-inquiry, and meditation. By turning our focus inward and examining our consciousness, spiritual seekers can gain direct experiential knowledge of ultimate reality. This process of self-discovery, known as Atma Vichara, leads to an understanding that there is no distinction between the individual self and cosmic consciousness.
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In conclusion, "Prajnanam Brahma" is a powerful and transformative Maha-Vaakya that uncovers the nature of ultimate reality as pure consciousness. This profound statement acts as a guide for spiritual seekers on their path to self-realization and liberation. By contemplating and internalizing the truth of "Prajnanam Brahma," we can move beyond the illusion of separateness and experience the oneness of all existence.

​Vedanta in different ways.

1. "Prajnanam Brahma" (Rigveda, Aitareya Upanishad): This Maha-Vaakya translates to "Consciousness is Brahman." It emphasizes that the ultimate reality, Brahman, is not an external, separate entity but is the very essence of consciousness itself.

​This statement reveals that the highest wisdom lies in realizing that the nature of the ultimate reality is pure consciousness, which pervades everything in existence.

2. "Aham Brahmasmi" (Yajurveda (Shukla), Brihadaranyaka Upanishad): This Maha-Vaakya translates to "I am Brahman." It establishes the fundamental identity of the individual self, or Atman, with the ultimate reality, Brahman.

In this statement, the "I" does not refer to the limited, ego-bound self but rather to the pure, unconditioned consciousness that underlies all existence. Recognizing this inherent unity with Brahman is the key to spiritual liberation.

3. "Tat Tvam Asi" (Samaveda, Chandogya Upanishad): This Maha-Vaakya translates to "You are That." It is a powerful declaration of the essential oneness of the individual self (Tvam) with the ultimate reality (Tat).

Often shared as a teaching from a guru to a disciple, "Tat Tvam Asi" serves as an instruction to look within and recognize the divinity that exists in every being. By realizing this unity, one transcends the illusion of separateness and attains spiritual liberation.

4. "Ayam Atma Brahma" (Atharvaveda, Mandukya Upanishad): This Maha-Vaakya translates to "This Self is Brahman." It reinforces the concept that the true nature of the individual self (Atman) is identical to the ultimate reality (Brahman).

This statement encourages seekers of truth to look beyond the superficial layers of their identity and realize the divine essence that lies within.

The Maha-Vaakyas serve as profound spiritual insights that guide seekers on the path of self-realization. They emphasize the non-dual nature of reality, asserting that there is no distinction between the individual self and the ultimate reality. By contemplating and internalizing these essential truths, one can overcome the illusion of separateness and attain the ultimate goal of spiritual liberation.

​These Maha-Vaakyas, while expressed in ancient Sanskrit, continue to resonate with spiritual seekers today, offering timeless wisdom that transcends linguistic and cultural barriers.

​Cosmos has always seemed like a final frontier for man. This is not just the case for astronomers and space scientists, but for each one of us. Since time immemorial, when man has looked up at the night sky, he has wondered about the many stars, galaxies and the 'world beyond'. 

After the initial questions such as what is out there… and who runs this 'whole show' and so on… other questions come up- questions such as about our own essential nature! Who are we? Where did we come from? Where do we go after death… 

It is the nature of man to explore the nature of our universe- our external Universe as well as our internal Universe, the universe that is housed within each one of us, as the Conscious presence… the Divine witness which seems to exist and observe even when we are deep asleep or even unconscious!

At one level, these may seem like spiritual topics which philosophers and other intellectuals have mulled over for centuries and written myriads of volumes… but on another level, these are core questions that we need to answer, so that we can truly appreciate our time here on earth. Not simply read the answers that others have arrived at, but to actually experience the answer by ourself… as our very own understanding of our intrinsic essential nature.

Rishis and sages from ancient India formulated a Maha-Vaakya (special spiritual idiom), also sometimes written as Maha Vakya, that states-  
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It means:   The workings of this Universe (ब्रह्माण्डे- Brahmande) can be understood by studying the workings of an individual being (पिण्डे- Pinde)... because an individual is a mere reflection of the entire cosmos!

In the Vedas, an individual being is called as the microcosm and referred to as the 'Pinda'. The Cosmos or the Universal presence is called as the 'Brahmanda' and is referred to as the macrocosm. Here we find the Rishis indicating that the individual microcosm is complete in its representation of the larger macrocosm. Almost as if, we are like a piece of a holographic creation- where each piece, every individual, has all the information that is needed to become the larger hologram, the entire cosmos.

This Maha Vakya nudges us to explore our own essential nature and by that be able to comprehend the nature of our own individual being, so we can understand the very nature of our Universe.

​​Ganesh is one of the widely known Hindu deities. This joyously happy and extremely benevolent elephant-faced God is revered and cherished not just by Hindus but also by many people of other spiritual faiths.

All Hindu deities represent cosmic energies that are part of the Divine Universal Energy or the Supreme God-head.  In this regard, Ganesh represents the energy that is capable of removing obstacles and obstructions. 

Due to this, he is revered and paid obeisance before starting any auspicious or important work. His blessings are sought before starting travel to ensure safe, smooth journey and successful completion of work.

This famous aarti (devotional song) जय गणेश, जय गणेश,जय गणेश देवा, is sung to honor and cherish Lord Ganesh- particularly during Ganesh Chaturthi as well as other times in the year.

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​Not that which the eye can see, but that whereby the eye can see: know that to be Brahman the eternal, and not what people here adore. Not that which the ear can hear, but that whereby the ear can hear: know that to be Brahman the eternal, and not what people here adore.

Not that which speech can illuminate, but that by which speech can be illuminated: know that to be Brahman the eternal, and not what people here adore.

Not that which the mind can think, but that whereby the mind can think: know that to be Brahman the eternal, and not what people here adore.

-  Kena Upanishad

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