Moment to Speak

Bhakti Yoga , or devotional union, emanates from intense love, dedication, surrender, devotion, and longing for divine salvation, enlightenment, and liberation. Intensity is the hallmark of Bhakti Yoga . This is because the devotional path is built into the subsumption of the devotee’s self with the divine Self so as to realise the Supreme Consciousness. Swami Krishnananda says that God is the largest dimension of our own selves, which is called Brahman , or the Supreme Being. The miniature of that Brahman is the Atman (inner self or spirit).That itself, expanding to the widest dimension, is Brahman . Hence, there is no God outside of us. There is an immanence of that Universal Being in our own selves. Bhakti Yoga springs from transparency, purity, equanimity, steadfastness, and truthfulness. Bhakti is to purify the heart for the illumination of the Self and to become conscious of the Self. The life process is a continuum, and death is one of the several stages in that continuum....

The end objective of the life journey is enlightenment in the Sanātana Dharma (eternal righteousness and order). The goal of all the pathways of yoga is to become conscious of the Supreme Bliss, or Consciousness, in a conscious way. This has verily been mentioned in Karma Yoga (the path of selfless service), Bhakti Yoga (the path of exclusive devotion), Rājā Yoga (the path of self-restraint or self-surrender), and Jnāna Yoga (the path of wisdom). Swami Sivananda emphatically says these four pathways lead to the realisation of the Supreme Consciousness. These paths are well accepted by the Srimad Bhagavad Gita .     The Srimad Bhagavad Gita is aphoristic on this aspect, when Sri Krishna responds by answering Arjuna’s sixteen questions on various issues. 1. What is the disposition of one who is placed in divine consciousness? (Bhagavad Gita, BG 2.54) 2. Why do you ask me to fight in this terrible war if you think knowledge is superior to productive work? (BG 3.1...

Everybody, physically or mentally, is doing karma (action, duty, or work) every second, always, and all the time. Nobody can avoid karma for an instant. We all have a natural tendency to engage in some type of action, both mentally and physically. Our sensory systems are always engaged, whether we are awake or asleep, in movement or at rest, in manifestation or in latency. Even divine entities in the divine realms go about their daily lives. In the Srimad Bhagavad Gita , Sri Krishna declares, "There is no duty for Me to do in all three worlds, O Parth, nor do I have anything to gain or attain. Nonetheless, I am performing the assigned tasks." He states emphatically that no one can remain without action, even for a moment. Indeed, all beings are obliged to act according to their gunas, or material nature attributes ( sattva, rajas , and tamas ). na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ The goal of ma...

Yoga is the union with the spirit, or divine essence. It is the science of the individual consciousness attaining communion with the Ultimate Consciousness . Yoga is nothing but concentration of mind and mediation of consciousness, says Swami Krishnananda . He says that the whole being of a person, the whole of his mind, intellect, feeling and spirit has to be channelised towards this supreme goal of Yoga . Jnāna or knowledge  is to perceive the Truth or Reality by the application of intellect based on detachment and abnegation of the senses. It entails the ability to discriminate between the real and the unreal. In order to comprehend the apparent and unseen elements of Reality or Truth, the intellect engages in a dialectic of introspection, speculation, hypotheses, logical claims, and reasoning. Jnāna , or knowledge, refers to the consciousness of the Atman (inner self or spirit). The Great Sayings, or " Mahavakyas ," of the Upanishadas aphoristically say that Tru...

A holistic life is imbibed by self-control of sense organs and sense perceptions to realise moksha, or liberation , the ultimate goal of life. The development and well-being of beings must be in harmony to adapt to the thought, reasoning and action emanating from the complex body-mind-intellect. Body represents the physical aspects that include the organs, senses, and motor functions. It has birth, existence, growth, modification, decay, and death. Coordination with the body necessitates maintaining physical health, practicing regular exercise, and nurturing bodily awareness. The mind encompasses thoughts, emotions, the senses, and the subconscious. Emotions can impact cognitive processes, decision-making, and behavior. Harmony with the mind requires harmonious relationship with the Atman (inner spirit or self) by way of cultivating emotional intelligence, understanding and managing emotions in a healthy way, and fostering a positive mindset. A trained, controlled and balance...

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...