Moment to Speak

Salvation lies in following the path of the wise, the virtuous and the scriptures in the Upanishads, and that is a central theme in the Upanishads. The Upanishads categorically state that Moksha, or liberation, is not achieved through mere ritual or intellectual debate but by following the path of Atma-jnana , or Self-knowledge, and Sanatana Dharma, or eternal ways of virtuous living, as delineated by the sages and the scriptures. The wise are those who are Self-realised. They cultivated a virtuous life of discrimination, discipline, detachment, dispassion, devotion, and discard of sensual pleasures by seeing everyone in Atman , or Self, and Atman in everyone. They see Atman as an inseparable essence of Brahman , the Supreme Self, or the Absolute Existence. They are the people who live a life of living liberation, enduring in the world with worldly activities but remaining dispassionately detached. The idea is that by walking in the footsteps of such realised beings, one gradually pu...

When the mind is unascertained, unsteady, and quivers in its ultimate destination search, it tends to move out to find water in a mirage to quench its thirst but is lost in the wilderness of insatiable desires that can never be satiated, like finding water in a mirage. This journey often leads to a cycle of yearning and disappointment, as the elusive nature of these desires obscures the path to true contentment. Only by grounding oneself in the present can one hope to navigate through the illusions and discover a more authentic sense of fulfilment in Atman , or Self. Atman , or Self, is the Absolute Reality; when that is unascertained, the mind becomes confused or bewildered and deceived, like seeing the stump of a fallen tree as a human figure. The mind remains in a state of suspension, unable to perceive the Reality. That was the state of bewilderment in Sri Rama, who asked for clarification from the assembly of the Sages (Yoga-Vasistha, 1.30.1-9). He says that after seeing the world...

The transience of life, the falsity of worldly pleasures, and the inevitability of death are some of the pertinent issues raised by Sri Rama before the Assembly of the Sages (Yoga-Vasistha, 1.31.1). Sri Rama describes life as fragile as a drop of water on a shaking leaf, seeking to understand how to escape desire and achieve inner peace. The truth is well decorated by delineating the phenomenal world as transient, false, fragile, and illusory, but knowing all these, everybody is in a vain quest to satiate the insatiable desires and drive to fulfil them by becoming ambitious and self-egoistic. The ego's output from its offshoots turns out to be a Frankenstein devouring its originator. In this way, egocentric desires arise from a turbulent mind, driving individuals to seek, acquire, and strive for control over wealth, power, and fame in any area they focus on. Acquire what? Wealth, power, and fame for possession and control. It is unaware that all these desires originate from the bod...

Worldliness as an illusory projection of the mind in its waking or dreaming state gets dissolved accordingly depending on the state of its creation, as the world has no independent existence of its own, teaches Yoga-Vasistha (Book-2, Chapter-12, and Book-7, Chapter-24). The only purpose of worldliness is to create insatiable desires, leading to attachments and bondages with the ephemerality of the transience of the phenomenal world. Ideas and thoughts emanating from the ephemeral body-mind complex recognise only that ephemerality is a finite finitude and is subject to the limited adjuncts of space-time. Eternality is infinite in infinitude and transcends all limitations of space-time. It can only be realised by Self-realisation, or Atmajñāna , or Self-knowledge. Key to the investigation of Atman , or Self, is reasoning that can address it by transcending the sufferings that are offshoots from the objective dimension of birth, growth, decay and dissolution. In order to experience Atmajn...

Reasoning is key to investigating the nature of Atman, or Self, with a serene mind that can resolve the sufferings of the Samsara Chakra , or the cycle of birth and death. The reasoning of the investigation is to find ways to unshackle from worldly bondage and ignorance to experience Atma-jnana , or Self-knowledge, to realise Atman , or Self, an inseparable essence of Brahman , or Cosmic Self. That is the way one sets oneself free from ignorance of the ephemeralism of psychophysical and mental chains, restraints, or limitations and restrictions. It describes someone or something that is liberated, uncontrolled, or unburdened, allowing one to act or function without hindrance to become Self-conscious. Reasoning, or ' Vichara ', in the Upanishadic language is a mode of contemplation to become Self-conscious of Brahman, or the increate, or the Ultimate Truth. Reasoning encourages Self-enquiry into the nature of Atman by contemplating what Sri Ramana Maharshi used to delve upon: ...

A tranquil mind is a sagacious state of serenity, mental calm, peace, calmness, and contentment, free from anxiety, stress, agitation, and chaotic thoughts. This state of freedom from fear or excessive desire represents a stable, resilient, and enduring composure. A tranquil mind is not merely a state of temporary calmness, teaches sage philosopher Swami Krishnananda, but an organically connected state of consciousness that occurs when the mind ceases to desire, rests in Atman , or Self, and perceives the world as an interconnected whole (In the Light of Wisdom, by Swami Krishnananda, Divine Life Society, Rishikesh). He maintains that a tranquil mind is a Sattvic (pure) state where desires have ceased. Desires act like winds that disturb the lake of the mind, causing it to oscillate. The mind remains in a tranquil and serene state when it oscillates inwards to experience joy and the eternal infinity bliss of infinitude. It is cultivated through Self-mindfulness, Self-reflection, Self-...