Moment to Speak

In the Sanatana Dharmic (eternal order and eternal righteousness) tradition, the concept of bondage has been widely noted and discussed by seers, sages, practitioners, and the scriptures as well. It is an important philosophical and spiritual theme in this tradition. Karma (duty or activity) is the law that governs it, and it emerges from its association with " samsara " (birth and death) or " maya " (illusion). It is no doubt a fundamental aspect of the broader concepts of Dharma (righteousness), Moksha (liberation), and the pursuit of Self-realisation and Consciousness of the Self. Bondage is a shackle that entangles a being in psycho-physical dimensions, subsuming it in a state of, what Swami Chidananda says, "earth consciousness." Bondage demeans the perceiver’s ability to perceive the ātman (inner spirit or inner self) and be conscious of the Self. It widens the gap with the concepts of self-realisation, consciousness, sannyāsa or renunciatio...

Kaivalya in the Sanatana Dharmic (eternal order and righteousness) tradition represents kevala , or solitude, or aloneness. It is the state of absolute liberation, or ultimate spiritual freedom. It is a state when the Yogi becomes conscious that "I have no connections. I am Kevala Purusha ," says Swami Sivananda . He affirms that kaivalya is Nirguna, Para Brahman , and Ananta consciousness, the Highest end of human life.  It refers to Self-realisation , or the realisation of the Self . Kaivalya refers to "absolute oneness, aloneness, perfect detachment, and freedom". Swami Sivananda affirms that Kaivalya (perfect independence) comes when the Gunas  ( tendencies, qualities, and attributes) , or modes of existence" devoid of motive, become latent. Or the power of consciousness gets established in its own nature. On the equality of purity between Purusha (Supreme Consciousness) and Sattva (mode of goodness) comes Kaivalya . It is used by Patañjali...

The entire cosmic order is the manifestation of two energies of the Supreme Being: one is Jīva śhakti , or spiritual or superior energy, and the other is called material or inferior energy. The Srimad Bhagavad Gita  proclaims that material is My inferior energy. But beyond it, I have superior energy. This is the jīva śhakti (the soul energy), which comprises the embodied souls who are the basis of life in this world. apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat The concept of Pradhāna (Sanskrit: प्रधान) in Sanātana Dharma (eternal order or eternal righteousness) is associated with the material energy. It is not commonly used in Vedic texts. It is primarily rela ted to the Samkhya or Sankhya school of thought, originating from Sage Kapila, who is credited with creating the Samkhya Sutra . Samkhya or in Sanskrit means ‘enumeration’ or ‘number’ adopts a consistent metaphysical dualism of the Prakriti (mater) and the Purush...

Titikshā ( forbearance, endurance, and patience) hold significant weight in the Sanatan Dharmic (eternal righteousness or eternal order) tradition. It is the perceiver’s ability to endure or tolerate any sense-based, unconducive environment of hardships, difficulties, or pain without ever being agitated. It also refers to the acts of restraint, patience, tolerance, acquiescence, composure, and steadiness in any extreme situation. Swami Krishnananda says titikshā, shraddha, and samadhana, along with other virtues of kshama, dhama, and uparati, are the power of endurance, faith, and the capacity to concentrate the mind, which form what are known as the satsampat, or the sixfold virtues. Titikshā needs to be practised, nurtured, and cultured to enhance the capacity to remain calm and composed, maintaining inner balance even when confronted with unfavourable circumstances or external stimuli. It often involves the deliberate choice to refrain from reacting or responding in a negative ...