Moment to Speak

The human being, a form in space and time, is in an existential battle of succession. This battle of succession has been ongoing since time immemorial. Nobody knows how long this will continue. But it is there and will go on. The human being is encapsulated in a body-mind-intellect system. He is forgetful of his sentient nature, or inner self, and moves outward towards the insentient world to realise his psychophysical nature. It is because humans never feel secure in their existing state of nature. They feel insecure about the changing spectrum of the world that may manifest at any moment and in any time space before them. Latency and a sense of insecurity are the pervasive dimensions of death. The fear of death remains a subliminal level for every being and creature. It does not matter whether he is the weakest of the weak or the mightiest of the might. No amount of physical fortification can do away with the call or force of death. It is so; we are in a samsara of birth and death...

In Sanātana Dharma (eternal order or righteousness), the idea of birth and death is associated with the ātman's (inner self, inner spirit, or soul) transmigration or rebirth. Every being possesses an immortal inner self, also known as the ātman , which is beyond birth and death. Liberation, or moksha , is the fundamental right of every being. Birth and death are associated with the transmigration of the soul, or ātman , along with accumulated samskāras (sacred or sanctifying) through karmas (activities). In this context, life processes are to be discerned. There are stages in life, such as birth and death. The self, the ātman , is the essence of the life process. Every being's ātman , not the things outside, is his own self. Life is anything that is living, sentient, conscious, and cognitive. It manifests in various stages in terms of growth, cognition, sustenance, reproduction, and multiplication through the application of energy. Life is samsāra , or that which follows...

What is ego? Ego is an outward sense of perceptive feeling emanating from the body-mind-intellect conundrum in a phenomenal world. The conception of “I” is located in that conundrum. Ego is always inflated and a manifestation of the “I” conception emanating from that conundrum. Instead of locating “I” in the Self as a subject, the ātman (inner self or inner spirit) within every being, is viewed as a psychophysical conception in a bipolarity of subject and object; eternality is the former and ephemerality is the latter. Accordingly, the world is transitional, as is everyone within its confines. The human being regards this body-mind-intellect complex as the ultimate reality, and everything connected to it is equally real. Equally valid are sensual reception and perception. The apparatus of knowledge in this world comprises the senses, comprehension, and logical reasoning. These are the tools used to assess, evaluate, coordinate, and organise the underpinning paradigm of ethical, ...

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...