bhUtam bhaviShyachcha = the past and the future; bhavat svakAle = are in their own time,
present tadvartamAnasya vihAya tattvam = giving up the truth of that present; hAsyA na kim
syAt gata bhAvi charchA = will the discussion on past and future not be laughable; vinaika
sankhyAm gaNaneva loke = like counting in the world without the number one.
The past and the future are in their own time, present. Giving up the truth of that present , will not the discussion on past and future be laughable, like counting without the number one in the world?
What is time? It is a subjective phenomena. The sense organs are equipped to perceive objects. The ‘is-ness’ of the object is understood and this is not limited by time since it is eternal.When an object is perceived, the is-ness is known. Is indicates the present tense. It is never the past nor ever the future. ‘Now’ is the word we use to indicate the present. The essence of ‘now’ is the self alone. How? Let us look into it. Continue reading →
Q: Can you explain how it is possible that anything lifeless, for example a stone, a corpse or space, does not have consciousness. Yet all of this is consciousness.
A (Shuka): The svarūpa (intrinsic nature) of fire is both heat and light. However, when it expresses through water (when water is heated), only the heat principle is expressed (water does not glow, but becomes hot); however when it expresses through an iron ball (when an iron ball is heated), both heat and light principles are expressed (the iron ball both glows and is hot). This is the limitation of the upādhī (medium) through which fire expresses, and is not reflective of the true nature of fire. So also, Brahman whose svarūpa is existence, consciousness and limitlessness, expresses only its existential principle when reflected through the upādhi-s such as stone, whereas it expresses both existential and conscious principles when expressed through a living being, and as īśvara (God), it expresses in all dimensions of its svarūpa. Continue reading →