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 perceive the Ā tman . The inner spirit 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 pratyagātmānamaikṣad...

  Kāla (Time) , in the  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 the Srimad Bhagavad Gita , 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 kāla (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 kāla is derived from kalayati , which is synonymous with gaṇayati , meaning "to...

The concept of free will in the Sanătana 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, suc...