Moment to Speak

Mind is the most dynamic in the body, mind, and intellect complex. It is pervasive and ubiquitous in terms of its subtlety, speed, thought, quickness, capacity for cognition and idea production, and multidimensionality.  Mind is a bundle of thoughts, says Swami Sivananda . He goes on to say that of all thoughts, the thought ' I ' is the foremost and root of all. It receives information from sense perceptions for storage, collation, and processing. It executes the process through the sense organs. However, the greatest weakness of the mind is its attachment, as it cannot stand on its own. Attachment is a fundamental component of the mind. It develops a bond with external objects thanks to sensory organs. Once that perception has dissipated, it returns to a state of grief and suffering. It always requires some or any attachment to perform its function of thought and desire in rapid succession and with lightening speed. In that way, it is notorious to carry the impressions of...

Self is  Ātman , and  Ātman  is Self. This Ātman is itself the light that is Pure Intelligence and reveals everything by its own intelligence, states the Brihadaranyaka Upanishad . The Upanishad goes on to say that the Ātman is self-effulgent, free from ignorance, desire, and work, for it is unattached to any object. This doctrinaire line is well established in the scriptures of Sanatana Dharma (eternal order and eternal righteousness). It is, as a subject, distinct from the gross, subtle, and causal bodies as objects. The Ātman (inner self or inner spirit) within every being is not subject to the laws of samsar (birth or death), and it is eternal. In the Srimad Bhagavad Gita , Sri Krishna declares the evanescent nature of the material world and the eternity of the  Ātman . Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed and concluded by the seers of the Truth, after studying the nature of both. T...

The key concern that arises is: can we believe what we see? Or perhaps it works the other way around: we see what we believe. If seeing or believing can apprehend reality, it's well and good to believe or to see. The sense organs sense information for collection and processing by the mind for the generation of thought and action. The mind also conjures up various thoughts independent of any experience, directing the same into a certain action framework. Thought emanating from the mind has a tendency to generate centrifugal forces that drive a being more away from the centre, or the subject, the Self, towards the objects. The mind cannot stand independently, as it requires some sort of attachment to thrive and activate itself to generate thought and move further away from the centre. The centre of everything is the Self. A being is pulled more in the direction of the subject by the force coming from the Self. According to the Isavasya Upanishad , such mental musings cast a veil of...

In the Srimad Bhagavad Gita, Sri Krishna explains the nature of the divine Spirit in all its ramifications. The explanation starts from the premise of the finitude of the finite to the infinitude of infinity and explains the unknown from the known manifested objects of perception, emotion, and thought emanating from the body-mind-intellect complex. When compared to the Kshara , or perishable components of matter, the infinite is described as being Akshara , or imperishable. He describes how Brahman (the Supreme Being) is superior to both " Kshara " and " Akshara ," why He is termed the Purusottama, or the Supreme Person, what the significance of knowing Him as the Supreme Person is, and how He can be realised consciously. He does this by referring to the Kshara Purusha ( Kshetra or the field), the Akshara Purusha ( Kshetrajna or the knower of the field), and the Brahman . He is the Imperishable Reality, the spaceless, timeless, and Absolute Being. 1. Outline...