Moment to Speak

Desireless is Brahman, the Supreme Being. I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss, as Sri Krishna axiomatically says in the Srimad Bhagavad Gita . brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha Brahman is pure intelligence, infinity bliss, and beyond space-time-causation. Sri Krishna says in the Bhagavad Gita, "Activities do not taint Me, nor do I desire the fruits of action. One who knows Me in this way is never bound by the karmic reactions of work." He is transcendental to the fruitive reactions of work. na māṁ karmāṇi limpanti na me karma-phale spṛihā iti māṁ yo ’bhijānāti karmabhir na sa badhyate Desire engulfs every other being, but the range of variation varies from the divine-spiritual realm to the material realm. Desire-driven activities are bound by karmic (action-based) reactions to fruitive results. One of the princip...

Brahmān  (Sanskrit:  ब्रह्मन् ),  or Supreme Being, or Cosmic Self, or Absolute, is beyond the cognition, description, and comprehension of a mortal embodied being.   Brahmān is infinite, this universe is infinite, and It is the infinitude of the infinite. The infinite proceeds from the infinite; taking the infinitude of the infinite universe, it remains as the infinite Brahmān alone.  Brahmān , or Ātman , or the Supreme Self, according to Swami Sivananda , is self-luminous. The doctrine of self-luminosity is one of the foundational tenets on which the entire edifice of Vedanta is constructed. Ātman gives light to the sun, the moon, the stars, the lightning, the fire, the intellect, and the senses. By the light of Ātman , all these shine, but they cannot illuminate and are self-luminous. Brahmān cannot be manifested as anything else. Brahmān manifests everything. He says that Ātman alone exists, and It appears as the objects that we cognise just as ...

Consciousness is not limited to words, thoughts, or perception but rather goes beyond the level of cognition and awareness. It is beyond the reach of any description by words or mind. Swami Sivananda says words and languages are imperfect to adequately express our thoughts and ideas on consciousness. Rather, it may be expressed, if not imperfectly, as inward awareness to perceive the Ātman (inner spirit or inner self) embodied in every being. It is an elevating experience towards the realisation of divine consciousness and ultimate supreme consciousness, or Brahmān  (Supreme Being, or Cosmic Self) consciousness. That way, it is an undifferenciated part of the universal self, or Brahmān.  It is the core self of every creature or being. It transmigrates on the demise of the ephemeral gross body ( Sthula sarira ) to remain unmanifest until its migration to another one. This process goes on until full liberation, or moksha . The Self is the Ātman (inner self or inner spiri...

Knowledge, or Jñāna,  is to unravel the Truth. This has been brusquely stated in various scriptures and Mahāvākyas   (Great Sayings) of Sanatana Dharma (eternal righteousness and order) . The Truth is eternal and beyond time-space-causation. What is its nature? Sat-Chit-Anand (Existence-Consciousness-Bliss) is the Brahmān (Cosmic Self, or Absolute Existence). There are three aspects of the Brahmān : Sat (Truth), Chit (consciousness), and Anand (eternal Bliss).  Truth is; untruth is not, so tersely expresses Swami Sivananda . He says that it is not absolutely correct even to say that Truth is one, for Truth is Existence itself and is neither one nor not one. The Truth is undivided. He says Truth constitutes the essence of the Vedas. Control over passions constitutes the essence of truth. Self-denial, or refraining from worldly pleasures, forms the essence of self-control. These attributes are always present in a virtuous man.  He further says, Truth is rig...

Transcendental is that which transcends the threshold of time-space-causation and at the level of supreme consciousness. It is beyond the manifest and unmanifest dimensions. It is farther away from material existence. It is also over and above the comprehension of ordinary and finite beings. The  Srimad Bhagavad Gita is quite aphoristic on this dimension. paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ yaḥ sa sarveṣhu bhūteṣhu naśhyatsu na vinaśhyati Transcendental to this manifest and unmanifest creation, there is yet another unmanifest eternal dimension. That realm does not cease even when all others do. na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again. 1. Outline In  Sanātana Dharma (eternal righteousness and order), transcendence refers to the state of bein...