The following are quotations and excerpts taken from the writings, speeches, online
postings of Jayaram.
In a broader and secular sense, dharma is a set of invisible forces, intelligent
laws and inviolable principles that hold the entire fabric of creation together
as one unit, acting like an invisible celestial glue and protecting it from the
excesses of conflicting interests, disparate wills and clashing egos.
The universe is rich. It is filled with abundance. No proof is necessary to prove
it other than gazing into a star studded night sky.
Every thought that we send out into the universe comes back to us with more energy
of its own kind.
There is an intelligent design hidden in the universe. Whether it is the structure
of an atom, composition of a cell or configuration of a star system, we can see
this intelligent design hidden everywhere.
Emotion, reason and belief represent the body, mind and the soul. Alternatively
they correspond to the the animal, human and divine components in us. At the microcosmic
level they constitute the micro Trinity.
We suffer when we disobey the natural and divine laws of the universe or go against
its rhythm and order. This is the law of karma.
We do not get mental peace just by going to a Church or temple, but by sharing and
spreading the joy and love which is our true nature. If we are selfish and disconnected,
however hard we may try, we cannot experience oneness with God.
We may study scriptures and participate in intellectual debates, but it will serve
no purpose if we do not have a loving heart. We may judge others based on the religious
morality we learn. But is of no use in our own spiritual development, if we do not
follow it ourselves and validate it based upon our own experience. Religious dogma
is not meant to develop blind adherence, but rather a deep curiosity to search for
Non-violence is the highest virtue according to Hindu scriptures. It has to be both
mental and physical. It is difficult to live without harming or hurting others,
which includes plants, animals and other creatures. The Bhagavadgita is essentially
a response to the moral dilemma one experiences when one's duty calls for acts of
violence. Is it proper? Is it justified? Yes, says the scripture when you do it
in with a specific attitude and for certain valid reasons.
The Chief Justice said today, "It is not our job to protect the people from the
consequences of their political choices.” In short he said it is people's karma.
They must reap the consequences of what they choose.
We are prisoners of the things we seek. We are bound by the things we love and hate.
Until you cut off the bonds, you are chained to the world and its influences - The
Bhagavadgita Complete Translation by
You are where your mind is, to what it is drawn and where it would like to dwell.
You become divine when you stabilize it in divine thoughts. -
Remembering your divine nature, that you are an aspect of Brahman Himself, and focusing
on that spark of thought as frequently as possible is a kind of worship in itself.
It is more effective in your transformation than reading the scriptures and visiting
Not losing hope in adversity, humility in prosperity, gratitude in happiness, courage
in pursuit of your dreams and compassion in your dealings with others, you can bring
peace and balance into your life.
Many people assume that pure devotion is sufficient to reach the world of Brahman;
but pure devotion does not arise in one’s mind and heart, unless sattva becomes
predominant and the intelligence (buddhi) is suffused with the brilliance of knowledge.
Svadhyaya means self-study. It is an important aspect of kriya yoga (YS 2.1) and
one of the five niyamas listed by Patanjali in the Yogasutras (YS 2.32). Vyasa,
one of the traditional commentators of the Yogasutras, defined svadhyaya as the
study of scriptures and relentless practice of japa or chanting of Aum or specific
The sky is an illusion because it is not just above us. It is here, there and everywhere,
even inside of you and in every part of you. Yet we habitually look upwards when
we want to see the sky, just as we mentally look heavenwards when we think of God.
The first step to practicing renunciation and detachment is to cultivate a flexible
mind. Flexibility is not permissiveness. Flexibility means to remain the same. A
spiritual practitioner who is flexible remains on the right side of things without
being judgmental about those that are not. He remains equal to the dualities of
life, while himself practicing yamas and niyamas. It is like having the heart of
a yogi but having the willingness to work in a butcher's shop as part of one's duty,
and still following a strict vegetarian diet.
Rigidity is a sign of attachment and egoism. To be free you must be willing to flow
freely, with the suppleness of a river, without fear or hesitation, taking plunges
where circumstances demand down the valleys and deep gorges that come your way along
the course that leads to the shores of knowledge.
The test of any religion is who practice it and what character and values it inculcates
among its practitioners.
The Bhagavadgita teaches you how to experience real freedom in life through ordinary
The religion of the good and the pious is universal. You will find its wisdom in
all the major scriptures of the world religions.
All the answers to all the problems are inside you. They become self-evident to
the extent you extend yourself into the universal mind by removing the barriers
and the impurities that stand in between.
What nature gives you is your fate; what you make out of it is your destiny.
Renunciation is not a negation of life. It is not some morose and lifeless experience
meant for some reclusive people who want to numb their feelings or harden their
hearts because they want to escape from life. Renunciation is basically a mental
practice, which protects you from growing roots into your own thinking. It is an
attitude of staying free mentally from the things that make you a prisoner of your
own mind. Renunciation helps you to remain light and nimble and live freely in the
midst of duties and responsibilities. It is the best way to keep your mind and heart
free and open to the endless possibilities of life, without fear, guilt, anxiety
In your quest for the Self, start with the simple assertion that "You, (the seeing,
enjoying and experiencing one), are the Self." That is the starting point, which
Prajapati taught to both Indra among the gods and Virocana among the demons. Then
go on to understand what is that You, where it is located, what it means, whether
it is real and whether you can stay in that in the midst of life and its distractions.
That is all there is to know about the Self, to be the Self and to arrive at truth.
Truly speaking, Karma is not a mechanism of punishment, but a way of bringing you
in harmony with the universe. If your actions create confusion, disorder, fear or
terror in the world, be assured that such actions will lead you to the darkest hells,
because that is where you find your harmony with the universe. A snake is safe and
comfortable in its little underground hole. A scholar is comfortable in the company
of enlightened minds. Gods are comfortable in heaven, and the demons in their hells.
Nature does its best to sort things out and put them in their respective categories.
Thus through thoughts and actions you send out a message to the universe what suits
you most and the universe willingly lends you a helping hand in getting you what
you want. - (From the forthcoming book Selected Upanishads).
What limits you is the boundary your draw around yourself mentally. For some it
is the body and for some it is the self-image. Most try to expand it by extending
their senses, knowledge, power and influence. Only at the end of a long effort you
realize that true freedom comes not by extending it with material means but by shrinking
it and erasing it through spiritual practice.
If God does not make sense to you, look for the highest and the best in you and
focus upon that. Take refuge in that and let it manifest your life and dreams.
Try to excel in whatever you do, with what you have and what you can, without being
egoistic and vain, not to impress others, not to derive pride, but as a way of life
and self-expression. Let that be your goal, your standard, your religion and philosophy.
The most precious wealth is the wealth that you store in your mind and use abundantly
for your own good and for the good of others.