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RELATIVITY OF THE PHENOMENAL DOMAIN

Brahman (Cosmic Self, or Paramatman , or Absolute Existence) is complete and full in every respect and beyond, according to the invocatory verse of Ishavasya Upanishad . Brahman is beyond the comprehension, imagination and purview of any finite being, as He is the infinite of infinitude. He is the origin, expansion, contraction, and culmination of all that is manifest and unmanifest. Everything is in relation to Him; there is nothing beyond and outside of Him. He is the Supreme Divine Personality, the Supreme Abode, the Supreme Purifier, the Eternal God, the Primal Being, the Unborn, and the Greatest (Śrimad Bhagavad Gita, 10.12-13). Sri Krishna in Śrimad Bhagavad Gita (10.2) articulates that neither gods nor the great sages know of My origin. I am the source from which the gods and great seers come. The same Bhagavad Gita (Chapters 9 and 10) pronounces that He is the origin of all creation. Everything proceeds from Him only. The progenitor of mankind, the seven great Sages, the four ...
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STATE OF INSENSIBILITY

The state of insensibility, or unawareness, refers to the state of deep sleep (Sushupti) , characterised by an absence of sensory or mental activity, or a highly advanced state of spiritual detachment (Samadhi) . The Vedantic tradition essentially makes a distinction between the transcendental consciousness of the liberated sage, which is a state of profound, tranquil, and detached awareness, and the unconscious state of insensibility, which is a type of ignorance. In this tradition, the term "insensibility", or "unawareness", refers to either a highly developed state of spiritual detachment (Samadhi) or deep sleep (Sushupti) , which is characterised by a lack of mental or sensory activity. It includes Sushupti , a state in which the mind becomes dormant and submerged in unconsciousness. Second, it describes a condition that is frequently connected to deep sleep or trance, in which the mind is oblivious to outside objects. Because it resembles the distractions brou...
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UNIVERSAL CONSCIOUSNESS

The Self, or Atman , is an essence of Universal Consciousness. It is also Paramatman, Brahman , or the Supreme Self.  According to Kaushitaki Upanishad (1.2), during the conversations between Sage Aruni and his son Svetaketu with King Chitra Gargyayani, "I am You" denotes "I" because "Atman" is the same as " Paramatman ". The Upanishad expresses the Vedantic idea of Atman and Brahman being one. The route to Brahman serves as the scene. After leaving the phenomenal frame in the worldly dimension, Atman , or Self, travels to the moon, where it may either continue its journey to higher elevations of consciousness up to the highest level of Consciousness, or Brahman , or be reborn in this world, according to Kaushitaki Upanishad (1.2). As one becomes more detached from the sense-perceived attachments of the phenomenal world, there is an increase in the ability to recognise Oneness, as expressed in various texts: "I am awareness" (Ashtavakra...
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REMEMBRANCE OF THE PAST WORLD

The remembrance of the past world is entwined with the activation of Vasanas , or the subtle state of desires carried across lifetimes, so holds Swami Sivananda . Vasanas are subtle desire-based imprints left on the mind from past experiences, objects, and actions. These imprints are considered the root of bondage, as they create desires and attachments that bind Jivatma , or embodied Self, to the phenomenal world and the Samsara Chakra, or  cycle of birth and death. These Vasanas influence present actions and create new ones, but they can be purified or weakened through inward movement, or meditative practices. The experienced world, including past lives and after-death experiences, is not a reality but rather a mental construct or projection based on these stored mental impressions carried over several lifetimes. This way our current experiences are shaped not only by present circumstances but also by the unfulfilled Vasanas , or subtle desires, and experiences of our previous ...
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QUESTION OF UNITY AND DUALITY

In the Yoga-Vasistha, the concepts of unity and duality are central to understanding Reality and the path to Moksha, or liberation. The text Yoga-Vasistha is attributed to Maharshi Valmiki, the author of Ramayana. Maharshi Valmiki, in the Yoga-Vasistha texts, presents conversations between Maharshi Vasistha and Bhagwan Sri Rama, discussing how the unchanging and limitless nature of Consciousness, known as Brahman or Cosmic Self, shows up as the separate world we experience. The Yoga-Vasistha asserts that this duality is ultimately an illusion, a mental construction, or projection of the mind, and that true understanding lies in realising the underlying unity. It postulates that our perception of a separate, dualistic world is a mental conditioning resulting from Avidya, or ignorance. This phrenic mode leads us to falsely perceive a separation between ourselves and the world, creating a sense of duality in our experience. It contends that Ultimate Reality is one, indivisible, imperishab...
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DESCRIPTION OF BRAHMAN

The Upanishads describe Brahman as Supreme Self, or Cosmic Self, or Ultimate Reality, or Absolute Existence, or the infinity of infinitude that is the sole cause and essence of all existence. It is Satyam-Jnanam-Anantam Brahma , or Truth-Knowledge-Infinity (Taittiriya Upanishad, 2.1.1; Sat-Chit-Ananda , or Existence-Consciousness-Bliss (Tejobindu Upanisha, 3.11); Satyasya Satyam , or 'the Truth of truth. (Brihadaranyaka Upanishad 2.1.20), Sarvam khalvidam Brahma, or All this is Brahman (Chandogya Upanishad 3.14.1); and Vijnanam-Anandam-Brahma , or Knowledge-Bliss-Brahman (Brihadāranyaka Upanishad, 3.9.28(7).  That great, birthless Self is undecaying, immortal, undying, fearless and Brahman . Brahman is indeed fearless. He who knows It as such becomes the fearless Brahman (Brihadāranyaka Upanishad, 4.4.25).  Brahman is also described as Nirakara (formless), Nirvisesa (impersonal), Nirguna (attributeless), Nirvikalpa (non-duality), Adrishta (invisible), Akarta (non-d...
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ACTOR AND ACTION

Every one of our actions emanates from a locus within our awareness. However, such actions result from the cumulative self-effort we invest in either manifesting or unmanifesting them. All actions are ways of sacrifices, and those are directly intertwined with the elevation of our life processes. Sacrifice is internalised, transforming outward yajnas, or ritual offerings, into a symbolic, internal process. Actions cease to be merely external offerings and become processes of inner sacrifice, where the practitioner surrenders the fruits of their deeds and their own psychophysical ego to realise moksha, or liberation. How is it of relevance whether that action evolves from a higher point of our awareness, when one identifies with the innermost core of our true Self, or with the outermost one to our body-mind-intellect complex that is the transient aspect of our phenomenal dimension? One goes up in the elevatory journey of life process when one sees through his eye consciousness all the a...
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