Moment to Speak

Brahmān (Eternal or Supreme Being, or Ultimate Reality) is Original, Eternal Existence-Consciousness-Bliss (Sat-Chit-Anānd) . In His original role, He is a silent Witness and Consciousness. He has been in that state since eternity and will remain so for infinity. The only difference from the mortal being is that the Supreme Being is a silent witness to all that has happened, is happening, and will happen, and in doing so, He is very aware and conscious of the events and developments.  It is because He pervades every being, transcendent, immanent, omnipotent, and omniscient, to ascribe a few from a limitless infinite. While in creation, Purusha (Consciousness, Spirit or Enjoyer) in conjuction with Prakriti (material nature), creates the cosmos in its manifold dimensions. The Prakriti does not manifest singlularly; rather, it moves in concomitance with three gunas, or modes or qualities: sattva (goodness), rajas (passion), and tamas (ignorance). Purusha , through involvement...

The Sruti (that which is heard, the Vedas) in Sanatana Dharmic  (eternal righteousness or eternal order) tradition declares that human birth, by divine grace, is meant to strive to know and understand the Ātman (inner self, or inner spirit) which invariably results in Jivanmukti , i.e., Moksha , or salvation. Self is the pivot of a being's intrinsic nature. It is infused with Sat-Chit-Ananda (Existence-Consciousness-Bliss) and is an integral part of the Supreme Self. The realisation of the self is ingrained in one's awakening process, which itself is when one starts longing for the self. The life process has a symbiotic relationship with Self in any situational situation, whether in awakening, sleeping, dreaming, walking, listening, smelling, visualising, feeling, relishing, working, perceiving, and realising. The symbiosis has an inner propulsion to impel inward movement of the life process to be with Ātman (innerself or inner spirit) for ever and not outwards to rel...

I am inside; the world is outside. It is a piquant statement in the context of Supreme Consciousness, Ultimate Reality, and Existence. It pervades all dimensions, subtler of the subtlest and beyond time-space-causation. However, the statement needs to be ascertained in the context of the relationship between subject and object, a projection from all pervading Consciousness. One is real, sentient, conscious, unchanging, and eternal, and the other is unreal, insentient, unconscious, evanescent, and transitory.  According to Swami Krishnananda, in the case of the subject, or inner self, knowing and being are one. But the object, or outer self, is different from knowing. The relationship is dichotomous or continuous, but it nonetheless exists as a part of the cosmic order. The cosmic order is part of the Ultimate Reality. The Ultimate Reality is to be realised consciously through experiencing by way of the application of Vivek  to discriminate between real and unreal. Secondly, ...

Mind is the most dynamic in the body, mind, and intellect complex. It is pervasive and ubiquitous in terms of its subtlety, speed, thought, quickness, capacity for cognition and idea production, and multidimensionality.  Mind is a bundle of thoughts, says Swami Sivananda. He goes on to say that of all thoughts, the thought ' I ' is the foremost and root of all. It receives information from sense perceptions for storage, collation, and processing. It executes the process through the sense organs. However, the greatest weakness of the mind is its attachment, as it cannot stand on its own. Attachment is a fundamental component of the mind. It develops a bond with external objects thanks to sensory organs. Once that perception has dissipated, it returns to a state of grief and suffering. It always requires some or any attachment to perform its function of thought and desire in rapid succession and with lightening speed. In that way, it is notorious to carry the impressions of ...

Self is  Ātman , and  Ātman  is Self. This Ātman is itself the light that is Pure Intelligence and reveals everything by its own intelligence, states the Brihadāranyaka Upanishad. The Upanishad goes on to say that the Ātman is self-effulgent, free from ignorance, desire, and work, for it is unattached to any object. This doctrinaire line is well established in the scriptures of Sanatana Dharma (eternal order and eternal righteousness). It is, as a subject, distinct from the gross, subtle, and causal bodies as objects. Atman   (inner self or inner spirit) within every being is not subject to the laws of S amsara  (birth or death), and it is eternal. In Srimad Bhagavad Gita, Sri Krishna declares the evanescent nature of the material world and the eternity of the  Ātman . Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed and concluded by the seers of the Truth, after studying the nature of both...

The key concern that arises is: can we believe what we see? Or perhaps it works the other way around: we see what we believe. If seeing or believing can apprehend reality, it's well and good to believe or to see. The sense organs sense information for collection and processing by the mind for the generation of thought and action. The mind also conjures up various thoughts independent of any experience, directing the same into a certain action framework. Thought emanating from the mind has a tendency to generate centrifugal forces that drive a being more away from the centre, or the subject, the Self, towards the objects. The mind cannot stand independently, as it requires some sort of attachment to thrive and activate itself to generate thought and move further away from the centre. The centre of everything is the Self. A being is pulled more in the direction of the subject by the force coming from the Self. According to Ishavasya Upanishad, such mental musings cast a veil of ign...

In the Srimad Bhagavad Gita, Sri Krishna explains the nature of the divine Spirit in all its ramifications. The explanation starts from the premise of the finitude of the finite to the infinitude of infinity and explains the unknown from the known manifested objects of perception, emotion, and thought emanating from the body-mind-intellect complex. When compared to the Kshara , or perishable components of matter, the infinite is described as being Akshara , or imperishable. He describes how Brahman (the Supreme Being) is superior to both " Kshara " and " Akshara ," why He is termed the Purusottama, or the Supreme Person, what the significance of knowing Him as the Supreme Person is, and how He can be realised consciously. He does this by referring to the Kshara Purusha ( Kshetra or the field), the Akshara Purusha ( Kshetrajna or the knower of the field), and the Brahman . He is the Imperishable Reality, the spaceless, timeless, and Absolute Being. 1. Outline...