Defining Yourself

Defining Yourself

Your body may define your mind,

but not the Heart.

To change your body,

change your mind.

To change yourself, and the world,

change your Heart.

Moving forward - to define yourself,

use your Heart rather than your mind.

Facing Tough Times

Facing Tough Times

Tough times may make us to think,

the wrong things we might have done, and brood.

However, it is also an opportunity,

to redefine and refine our ways of living.

Treating tough times as an opportunity,

to grow and evolve is the wise way.

 

Inner Tendencies

Inner Tendencies

What are inner tendencies?

The inner tendencies are Mind (मनस्), Intellect (बुद्धि), Ahaṅkāra (अहङ्कार) and Chitta (चित्त).

What is Mind (मनस्)?

Mind (मनस्)  is a part of consciousness that is used to process the information gathered, acquired and archived by the senses and each cell of the body with the help of the intellect. 

What is Intellect (बुद्धि)?

Intellect (बुद्धि) is a tool which is also a part of the consciousness and is used to arrive at a decision based upon the processed information of the mind. 

Intellect can work at different levels of consciousness. In the conscious realm it works based upon the sensory perceptions and helps in cognizance of the those sensory perceptions.

In the subconscious realm it works based upon the strong impressions that are created by the sensory perceptions and the impact that they have created.

In the unconscious realm it lets the individual to know that there was a period of time or space where no sensory perception could be processed.

In the superconscious realm it makes the mind to recollect its Divine memory that it is a soul and the soul exists as a part of the consciousness, and there is an awareness which is aware of everything and the eternal Nothingness; and that awareness and the consciousness are all a part of the eternal Nothingness. 

What is Ahaṅkāra (अहङ्कार)?

Ahaṅkāra (अहङ्कार) is that portion of the consciousness which self identifies with the various processes of mind and creates an affiliation towards the phenomena of processing and the intellect.

What is Chitta (चित्त)?

Chitta (चित्त) is a part of the consciousness that is conscious of the impressions, that the mind creates and has created over a period of time, based upon the affiliation that the individual has created or developed, through that portion of the consciousness called as Ahaṅkāra (अहङ्कार). 

Why to understand the inner tendencies?

The "tendencies - karaṇa करण" lead to "cause - kāraṇa कारण", which in turn lead to consequences in the form of "actions - karma कर्म" and the "fruits of actions - karma phala कर्म फल" or the effect, which further leads to the "karmic cycle - karma chakra कर्म चक्र" as the affiliation towards "fruits of actions - karma phala कर्म फल" increases. And, as more and more we get entangled with the affiliation of our "fruits of actions", more and more we get entangled into the karmic cycle. Hence, the best thing to do is, to let go all the affiliations/attachments and go beyond the 4 inner tendencies to enter into the starting point of the realm of Trigunas and travel beyond them and step into the unmanifest or the avyakta by surrendering to the Maha Prakruti or Mahat Tattwa.

I am not

I am not! 

I am not that I am aware of.

Where my every awareness of everything ceases,
Where my awareness of my intellect also ceases,
Where I am stripped off naked, burnt, exhumed,
Of all my impressions and the I no longer exists,

There in that gentle, soft, supple presence of Nothingness,
Revelling silently to the unknown, lost, burnt, dead,
To let it know that there was, is and will ever be Nothing. 

My Marriage

My Marriage

Married the Man of Eternity,
To step into the creation of Nothingness,
Beaten, forgotten, exhausted,
lost into the wilderness of eternal void.

Strange indeed was everything,
Strange indeed is now and going to be.
Being a stranger roaming in the wilderness,
Knowing naught about any,
The Void bestowing its eternal Grace,
Transforming everything into Nothing,
To marry unto the Eternity.

In Between

In Between

Between the known and the unknown,
Between the light and the darkness,
Between the seen and the unseen,
Between the perception and the perceiver,

Between the creator and the creation,
Between the sustainer and the sustenance,
Between the dissolver and the dissolved,
Between the phenomenon and the noumenon,

Between the existent and the non-existent,
Between the reality and the absolute,

What is that which is existing in Between?

A Pause,
A Stillness,

A Silence.
A Nothingness.

The knower knowing naught,
The existent getting extinguished,
Losing into the oblivion,
Engulfed into the eternal void,
To non-exist in the eternal Nothingness

Breathless Silence

Breathless Silence

Witnessing keenly into Eternity.
Being stilled through all movements,
Entering the realm of Absolute,
Witnessed the Breathless Silence.

The wonderment and amazement,
Themselves getting awe struck,
At the inexpressible
Beauty of the Breathless Silence,
Lost into the wilderness of It.

The Sustainer and the sustenance,
Being inapparent,
Moving beyond the apparent,
And the laws of cause and effect,
Knowing naught,
Intellect disappearing,
Devoid of all impressions,
Consciousness merged into Nothingness.

Fragment of Stillness

 Fragment of Stillness

Yet, an other day...

Touching the fragment of Stillness

Could enter the realms of Silence,

Letting go willingly the mind chatter,

Could experience the sense,

Beyond the sensations;

Realizing that the Stillness and Silence,

Are ever present!

Seeing through the fragment of Stillness,
Perceiving the One behind the Silence,
Without and beyond the senses,
Eternal Grace embellishing through out,
Allowing the eternal Nothingness,
To reveal itself unto everyone and everything.

The attuned resonating
With the fragrance of Grace,
Transcended and transformed into Nothingness.

Dancing in Silence - Part 3

Dancing in Silence - Part 3

Restlessness surfaces up,
Obscuring the eternal presence of Stillness.

Noise surfaces up,
Obscuring the eternal presence of Silence. 

Stillness and Silence,

Are neither created nor destroyed.

By the movement of senses,

And the entanglement towards sensations,
Restlessness and noise are created.

The eternal presence of Stillness and Silence is acknowledged,
When the identification with senses and sensations disappears.

The seer, experiencer witnessing everything goes beyond,

Becomes one with the experience, becomes Nothing,

And disappeared into Nothingness.

Respecting the eternal presence of Stillness and Silence,

Entered the realm of Nothingness to become Nothing.

From that Nothingness, being Nothing,

Experiencing Thine Eternal Presence,
In Everything as Nothingness.

Dancing in Silence - Part 2

Dancing in Silence - Part 2

Standing on the terrace,
Silently watching the surroundings,
Dewdrops shining intermittently with fresh drizzle,
Leaves bathed moving fresh and naked,
Gently smiling along with the movement of breeze.

Turning around could see,
 the reflection of the sky on the floor,
in the fresh puddle of the drizzle,
Indicating the time for Self-reflection,
And, the stillness to enter.

Eyes closed - able to feel the soft,
gentle touch of the breeze,
able to sense the fresh smell of the rain,
emitting from the green plants,
and the soil around.
Intermittently hearing the chirping-
of birds returning to their nests,
Indicating me, it's time to turn within.

Breath getting regulated,
slowed down and went deep.
Silence showed its eternal presence,
In the stillness of the mind and beyond.
Everything so still and elegant,
Without any labels or identities.
Being part and parcel of the Eternal Cosmos,
Simultaneously part of the Eternal Empty Space.

Acknowledging the presence of Silence,
Percolating every nook and corner,
of the perceptions and sensations,
Within and without,
All realms disappearing,
Into the sacred empty space,
Nothing remained,
Nothingness only remained.

Vedānta

What is Vedānta (वेदान्त)?

The word vedānta comprises two words veda (वेद) = knowledge + anta (अन्त) end. 

Now let us try to understand it a bit deeper. If we are treating the word vedānta as a noun, than probably we might be wrong. If we consider is a verb, then it could be true to some extent, but it will not be completely true.

The meaning of the word vedānta can be considered broadly as the end of knowledge. What does this mean actually. Where the knowledge ends there the mind processing also ends. How it is? Knowledge exists as long as there is information that is received from the 5 senses is being processed continuously, and the processed information is utilized in creating a perspective. If we let go our perception, then what remains is something beyond the thought. The one that stays beyond the thought - is it ever existing or is it being created? When we question this, then the question and the questioner dissolves into the answer and becomes the answer. And, that is Vedānta.