Moment to Speak

The Self is the Ātman  (inner self or inner spirit) within every being and not the objects outside. The purpose of the perceiver is to realise  Ā tman . Ātman is  eternal, invisible, imperishable, and unchanging. It exists beyond the grasp of our ordinary senses and can only be perceived by a true perceiver. Self-realised beings, with their senses turned away from sense objects, see the  Ā tman within. They are not obligated to fulfil their social responsibilities, as they are situated in knowledge of the self and execute higher responsibilities of the soul. Even if they are not obligated to do so, they still discharge their social responsibilities, as inaction is more dangerous than action taken in good faith. The Katha Upanishad  (a conversation between the sage Naciketas and Yama (god of death) highlights on the need for perception by the true perceiver. parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman | kaściddhīraḥ pratyagātmānamai...

  Kala  (Time) , in Sanatana Dharma  (eternal order or righteousness), is perceived as eternal, cyclical, degenerative as well as regenerative, and is closely related to the concept of Atman  ( nner self, or inner spirit). Kāla (Time) is a powerful force of the Supreme Being, so says Śrimad Bhagavad Gita (11.32) , that creates, sustains, destroys, and recreates everything in this material world. kālo ’smi loka-kṣhaya-kṛit pravṛiddho lokān samāhartum iha pravṛittaḥ ṛite ’pi tvāṁ na bhaviṣhyanti sarve ye ’vasthitāḥ pratyanīkeṣhu yodhāḥ Sri Krishna says I am mighty K āla (Time), the source of destruction that comes forth to annihilate the worlds. Even without your participation, the warriors arrayed in the opposing army shall cease to exist. In response to Arjun’s question regarding who he is, Sri Krishna reveals his nature as all-powerful Time, the destroyer of the universe. The word K āla is derived from kalayati , which is synonymous with gaṇayati , meaning "to...

The concept of free will in Sanatana Dharma (eternal order or righteousness) or in the ancient Indian scriptures is a complex and nuanced topic that has been discussed by scholars and philosophers for centuries. It is very much intertwined with birth, rebirth, and karma . All three, or the " tripod ," of birth, rebirth, and karma (actions or duties), conditioned the human being’s pattern of free will. Human life is precious. This life's form is evolved after several births, rebirths, and elevation processes through dharma-driven action, or Nishkam Karma (selfless or desireless action). However, the concept of free will in the Sanātana Dharma is not absolute but rather relative and conditional. It is conditioned by karma (action or duties) and dharma (order or righteousness). Human beings are subject to the effects of their past actions, which can influence their current situation and limit their choices. In addition, some Indian philosophical traditions, such a...

The scriptures, the Vedas and the Upanishads , of the Sanātana Dharma are the eternal knowledge source to guide human beings about the nature of Reality and to awaken consciousness about the ultimate Truth without ever being perturbed by the evanescent and ephemeral nature of existence. According to Swami Sivananda, the Scriptural declarations can be grouped under three headings, viz.,  Vidhi-Vakya , or injunctions; Nishha-Vakya , or prohibitions; and Siddharthabodha-Vakya , or the  Mahāvākya , that proclaim the highest Truth. The first two exist to purify the deluded Jiva (soul) and make him fit to understand and assimilate the third; for only in a purified mind will intuition dawn, and with that alone can one attain the highest Knowledge. Atman, or Self, has been variously described in Śrimad Bhagavad Gita (2.20) and the Upanishadas .   na jāyate mriyate vā kadāchin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śhāśhvato ’yaṁ purāṇo na hanyate hanyam...

The idea "I" assumes a dominant role in the space of the body, mind, and intellect (the tripod) cotinuum. The fundamental levels of self-examination include exploring the "I" sensation through the body, moving on to the mind, and then feeling as though there is no more progress to be made—a sort of dead end. You may realise that you are the observer of your own thoughts, but you will be unable to proceed. However, it is also untrue to say that you are a witness. You are the witness, don't you know that? Indeed. You can't own that fact, then. The witness is merely a concept. An idea cannot be you. All concepts are known to you alone. 1. Outline  "I-I" is a term used in spiritual traditions, particularly in Advaita Vedanta, to refer to the ultimate reality or the true nature of the self. It is also known as "Ā tman " or " Brahmān " in the Sanātana Dharma .  That which rises as 'I' in the body is the mind. If one inq...

The divine mystery is puzzling. The Supreme Divine is infinite, limitless, and fathomless. It is beyond the comprehension of a finite, limited, and measured one. Is it possible for a creature to know about the creator? Can a limited and finite mechanism having a beginning and an end comprehend the limitless, infinite, fathomless, and incomprehensible? More accurately, the mortal cannot comprehend the immortal, nor can the finite being contain the infinite. The divine mystery remains a puzzle and continues to remain so. The scientist who in the past proclaimed that there was nothing beyond this world now proclaims: "The more I know of phenomena, the more I am puzzled. Intellect is finite and cold. Behind these changing phenomena is the unchanging noumenon. Behind the dynamic, rotating electrons, there is the static, motionless something, or something beyond the intellect and the world".   1. Outline. The processes of nature and of life are mysteries. Everything moves, an...