Moment to Speak

The world of objects is relative. An object exists in relation to something else. Its very existence is relative, differentiated, transitory, conditional, and in juxtaposition to other entities. It is neither absolute nor undifferentiated. A relative being, or a living being, exists due to the presence of other factors such as air, water, food, and so on. In this case, there is a persistent gap in coordination, orientation, thinking, knowledge, goal, performance, action, and fulfilment. This persistent gap is one of the basic characteristics of a relative being. Its identification is tied to something else, which could be ancestral, anecdotal, social, cultural, political, economic, or any number of other particularities. The leverage of space and time is there for its identification, existence, structuring, functioning, orientation, and several other ways. But the Absolute does not have to be defined, identified, or characterised; He is complete in every respect. His existence and co...

The fathomless cosmos is imperceptible to a finite mind. It is beyond the perception of the mind and senses and the comprehension of the intellect to decipher the intricate relational cobwebs of the governing principles. However, in cosmic infinity, there are hues of structural, processual, and functional organic relationships that metamorphose into organisation, order, coordination, stability, and predictability. The organic relationship steadfastly needs to be endeavoured to realise consciously, as it is latent, immanent, and its manifestation is discernible to a realised being. Nothing is outside of what is inside, as are all thoughts, actions, and processes as per the delineated lines. Three aspects of Cosmic Being may be considered part of a cosmically interlinked organic relationship. Firstly, there is singularity and non-duality of source, cause, and effect as creator, sustainer, annihilator, and absorber. Secondly, He is immanent, transcendent, and potent to pervade, enliven,...

Brahmān (Eternal or Supreme Being, or Ultimate Reality) is Original, Eternal Existence-Consciousness-Bliss (Sat-Chit-Anānd) . In His original role, He is a silent Witness and Consciousness. He has been in that state since eternity and will remain so for infinity. The only difference from the mortal being is that the Supreme Being is a silent witness to all that has happened, is happening, and will happen, and in doing so, He is very aware and conscious of the events and developments.  It is because He pervades every being, transcendent, immanent, omnipotent, and omniscient, to ascribe a few from a limitless infinite. While in creation, Purusha (Consciousness, Spirit or Enjoyer) in conjuction with Prakriti (material nature), creates the cosmos in its manifold dimensions. The Prakriti does not manifest singlularly; rather, it moves in concomitance with three gunas, or modes or qualities: sattva (goodness), rajas (passion), and tamas (ignorance). Purusha , through involvement...

The Sruti (that which is heard, the Vedas) in Sanatana Dharmic  (eternal righteousness or eternal order) tradition declares that human birth, by divine grace, is meant to strive to know and understand the Ātman (inner self, or inner spirit) which invariably results in Jivanmukti , i.e., Moksha , or salvation. Self is the pivot of a being's intrinsic nature. It is infused with Sat-Chit-Anand (everlasting Existence-Consciousness-Bliss) and is an integral part of the Supreme Self. The realisation of the self is ingrained in one's awakening process, which itself is when one starts longing for the self. The life process has a symbiotic relationship with Self in any situational situation, whether in awakening, sleeping, dreaming, walking, listening, smelling, visualising, feeling, relishing, working, perceiving, and realising. The symbiosis has an inner propulsion to impel inward movement of the life process to be with Ātman (innerself or inner spirit) for ever and not outw...

I am inside; the world is outside. It is a piquant statement in the context of Supreme Consciousness, Ultimate Reality, and Existence. It pervades all dimensions, subtler of the subtlest and beyond time-space-causation. However, the statement needs to be ascertained in the context of the relationship between subject and object, a projection from all pervading Consciousness. One is real, sentient, conscious, unchanging, and eternal, and the other is unreal, insentient, unconscious, evanescent, and transitory.  According to Swami Krishnananda , in the case of the subject, or inner self, knowing and being are one. But the object, or outer self, is different from knowing. The relationship is dichotomous or continuous, but it nonetheless exists as a part of the cosmic order . The cosmic order is part of the Ultimate Reality. The Ultimate Reality is to be realised consciously through experiencing by way of the application of vivek to discriminate between real and unreal. Secondly, exp...

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...