Moment to Speak

Sri Rama in Yoga-Vasistha (1.14.1), through his discourses with Sage Vasistha, dwells on the impermanence of human life processes. He says, "Human life is as fragile as a drop of water trembling on the tip of a leaf. It departs from the body unexpectedly, like a raving madman breaking loose from imprisonment." Yoga-Vasistha speaks of the impermanence of existence and the uncertainty of death. It says life is not guaranteed, as it is so delicate, like a dewdrop that can fall at any moment, urging the seeker not to waste time on worldly attachments but to pursue spiritual knowledge. In that context, Yoga-Vasistha urges for "true living", a living that is towards wholesomeness and completeness and in consonance with Self-living and Self-pathways. It may be living the life of transcendental tranquillity, quiescence, detachment, equanimity, forbearance and Jivanmukta, or living liberation.. The pathways are Self-knowledge, Self-consciousness, or Self-awareness, or Self-r...

He who pursues the path of spiritual ignorance and who uses clever techniques to master the illusions of the world, mistaking the pursuit of worldly pleasures or psychic powers for true happiness, Yoga-Vasistha (5.89.15) highlights, they are in temporal welfare, as they are blind to the salvation of Atman , or Self; no matter how advanced their techniques may appear to be, they are against the course of the holy sages and saints. In reality, they are not for Atmajnana , or Self-knowledge, and Ātmabodha , or Self-awareness. They, in spite of their mastery and fleeting skills of worldly experience of senses, remain immersed in Avidya , or ignorance. Those of the former are truly self-realised, contented, and maintain virtues of detachment, equanimity and forbearance.  They denote the realisation that one's true nature is the witness-conscious Atman , or Self, of Purusha , the eternal, imperishable and fundamentally one with Paramatma , or Brahman , or the Absolute Existence. It is di...

Ego, or Ahamkara , is a form of bondage to the body-mind complex that generates desires, attachment and possession to an insatiable level. It forges a knot of bondages as a separate personality, although transient, in that complex. Bondages, desires, attachments and possessions rooted in separateness are concubines of ego. It remains in two states of consciousness, Jagrat , or waking, and Svapna , or dreaming, to savour the sensual pleasures in the phenomenal dimension of the world. It is interwoven with ignorance, or Avidya . They complement each other. When Avidya rules, the ego of the self is not far behind. Vidya , or knowledge, perspicaciously discriminates between real and unreal, or eternal and ephemeral. It activates Self-enquiry to know 'who am I' for Self-knowledge and Self-realisation. Avidya strives to gloss over all these through the navigation of psycho-physical apparatus into the state of ignorance. Ego is the supreme enemy of Self, or Atman . It remains in its...

Vivarta vada , or apparent transformation, of Advaita Vedantic philosophy states that the Jagat , or the world, is Maya , an illusory manifestation of Brahman , or the Supreme Self, and not a real transformation. "brahma satyaṃ jaganmithyā jīvo brahmaiva nāparaḥ. anena vedyaṃ sacchāstramiti vedāntaḍiṇḍimaḥ" (Brahma Jnānavali Māla, verse 20) , a tersely phrased statement by Adi Shankaracharya. It stands for Brahman , or Supreme Self, the only Absolute Existence, behind all existence, which is not dependent on anything else. However, the world is an illusion, or an apparent reality; its existence is dependent on Brahman , and there is ultimately no difference between Brahman and Jivatma , or the individual self. This means Supreme Consciousness is the Ultimate Reality; the material world is transient. Avidya , or ignorance, and Maya , or the illusion, veil Brahman and project the illusory world, creating the sensual perception of multiplicity, diversity, and duality from a ...

The Samprasāda , or composure of consciousness, is a perspicacious description in Chandogya Upanishad (8.3.4) representing the state of Sushupti , or deep dreamless sleep, wherein Atman , or Self, experiences the highest bliss and is free from the turbulences of the waking and dreaming states. It rises above the body-mind complex with the affliction of attachment, agitation, and impetuosity to experience the highest serenity, perceptive peace, and Self-luminosity to realise its true nature, which is Amritam (immortal), Abhayam (fearless), and Satyam (truth), or one with Brahman , or Supreme Self. The Upanishad emphasises the shift from identifying with the transient psycho-physical system to being aware of the eternal, self-effulgent, transcendental, and imperishable Brahman , the Sat-Chit-Ananda (existence, consciousness, and bliss). It describes Samprasada as a state of supreme serenity and luminous tranquillity. While the waking state involves impurities through the senses, and ...

The Upanishads say our deepest desires aren't for objects in the phenomenal world but for the realisation that Atman is with Brahman , or the Supreme Self. In a way, our innermost longing or desire is for Atman (Self), of Atman , by Atman , and in Atman. We unknowingly seek this Sat-Chit-Ananda , or Existence-Consciousness-Bliss, every moment; however, we often overlook it due to a veil of ignorance that clouds our perception with Anrita (untruth), obstructing our ability to see things as they truly are and preventing us from realising our true Self. That veil of ignorance propels us to move outward as sense perceptions drive us towards the visibility dimension of the eye that is considered as real. However, we often fail to recognise the true reality that is hidden from our senses. The sense organs perceive information only within the limits of space, time, and causation. We tend to consider the perceived visibility as real, as per the delimitation of our compass of perception....