Moment to Speak

Detachment, or Vairāgya, is discussed widely in the tradition of Sanatana Dharma (eternal order or righteousness). Vairāgya is an i mportant concept in this tradition. It signifies detachment at the levels of body, mind, and intellect as well. It refers to a state of being emotionally detached from worldly desires and attachments, leading to a sense of freedom and liberation. Accordingly, this involves letting go of the notion of "I" in the body-mind-intellect complex along with all attachments to material possessions, relationships, and ego-driven desires. Sri Krishna in the Srimad Bhagavad Gita says that the mind is indeed very difficult to restrain. But with practise and detachment, or v airāgya , it can be controlled. In the Sanatana Dharmic tradition, attachment is in the cycle of birth and death, but detachment is away from this cycle and into the realm of liberation, salvation, or elightenment. Detachment is closely associated with the concepts of self-realisat...

The universe is not just conscious ; it is consciousness, and this consciousness is Brahman . Ignorance veils the Consciousness to realise the supreme consciousness through self-realisation , or the realisation of the self , or the realisation of the true nature of being. The self is the atman (inner self or inner spirit) within every being, not the objects outside. The purpose of the perceiver is to perceive the atman . 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 atman within. There are limitations to knowledge pursuit through sensory application based on the body-mind-intellect complex. "Knowledge," or Jñāna is to remove the veil of ignorance, thus unravelling the Truth. This has been brusquely stated in various scriptures and Mahavakyas (Great Sayings) of Sana...

The sense organs can sense the finitude of the finite ones. It is beyond the perception and comprehension of the material sense organs (eyes, ears, nose, tongue, and skin) to perceive (sight, hear, taste, smell, and touch) or comprehend the infinitude of infinity. The "eye of consciousness" is called the eye of ātman (the inner spirit or soul). It is all about expanded awareness, inner vision, and heightened perception. It emphasises one's awareness or attaining a higher state of consciousness. It refers to a state of heightened awareness, or self-awareness. It is also to perceive and reflect upon one's own thoughts, emotions, and experiences. It is often described as observing the contents of the mind as a detached observer or as cultivating a state of pure awareness. It is the ability to introspect, or be mindful, of an individual’s inner mental and emotional states. It is called "the eye of wisdom" or "the eye of insight" in Buddhism.  It ref...

Thoughts generate in the mind and travel from one mind to another. Mānas, or mind-substance, fills all space like ether, and it serves as the vehicle for thoughts, as Prāna (life force) is the vehicle for feeling, as ether is the vehicle for heat, light, and electricity, and as air is the vehicle for sound, so says Swami Sivananda . Divine thought involves the alignment and conformity of our thought process to realise the Supreme Consciousness. It also involves thoughts or insights originating from a higher or divine source through śruti or that which is heard ( vedas ), and ś mriti , or remembrance ( Puranas, Itihasas, Bhagavad Gita, Dharmaśāstra and Dharmasūtra ). Srutis are revealed to sages and rishis, and that way they descend down to other beings in this universe. It suggests that certain thoughts or inspirations are not solely products of our own but are influenced or guided by a transcendent or spiritual power. In the śruti tradition, sages, rishis, prophets, and mess...

Desireless is Brahmān (Cosmic Self,  or the Supreme Being). I am the basis of the formless Brahmān , 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 Brahmān  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....

Brahmān  (Sanskrit:  ब्रह्मन् ),  or Supreme Being, or Cosmic Self, or Absolute, is beyond the cognition, description, and comprehension of a mortal embodied being.  Brahman is the Vital force and the essence of that which is subtle, immortal, unlimited and undefined ( Brihadāranyaka Upanishad , 2.3.5). As It is subtle, immortal, unlimited and undefined, the best description would be ‘Not this, not this.’ Because there is no other and more appropriate description than this ‘Not this.’ Now its name is ‘The Truth of Truth’. The vital force is truth, and It is the Truth of that ( Brihadāranyaka Upanishad , 2.3.6).   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-luminos...