☉ Self

When I sit in stillness and the breath finds its own rhythm, I often watch how awareness begins to reveal itself in layers — like light unfolding from dawn into day. At first, there is a simple witnessing; then a subtle, luminous knowing; and finally, an unnameable expanse where even the witness dissolves. That movement — from Sākṣitva to Prajñā to Cit — is, to me, the sacred journey of consciousness remembering itself. ☉ The First Light: Sākṣitva — The Witness In the beginning, awareness takes the form of a watcher. I am not the breath, I am aware of the breath. I am not the thought, I see the thought arise and fade. This witnessing — Sākṣitva — is the first awakening from identification. It is tender at first, like the first few moments after waking from a long dream. The body still moves, the mind still reacts, yet something within no longer clings. In this witnessing, I begin to see how the dance of Prakṛti continues — thoughts, emotions, sensations — yet I...

Realization is a reorientation. There comes a moment when the truth you’ve known in theory demands to be lived, not just understood. That moment marks the beginning of what I call Applied Realization . ☉ When realization first dawns, it appears as knowledge — Brahman alone is real, the Self is pure awareness, the world is its appearance. It is luminous, but abstract. The intellect grasps it; the ego even admires it. Yet when you step back into daily life, you find yourself reacting, desiring, fearing, comparing — as if nothing has changed. This gap between knowing and being is where most seekers remain suspended. They know the truth, but it hasn’t yet touched their nervous system . They speak of Oneness, but their emotions still move in duality. Applied realization begins when knowledge stops being an idea and starts to reorganize your entire field of living. ☉ In Vedānta , realization (jñāna) is not meant to be an isolated insight. It must become jñāna-niṣṭhā — an unwavering abidan...

गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम्। ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः शृण्वन्नूतिभिः सीद सादनम्॥ ऋग्वेद 2.23.1 ॥ gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnām upamaśravastamam। jyeṣṭharājaṃ brahmaṇāṃ brahmaṇaspata ā naḥ śṛṇvannūtibhiḥ sīda sādanam॥ Ṛgveda 2.23.1 ॥ We invoke (havāmahe) You (tvā) — the Lord (patiṃ) of the hosts/groups (gaṇānāṃ gaṇapatiṃ). You, the seer/wisdom-knower (kaviṃ) of the wise (kavīnām), highest in fame/hearing (upamaśravastamam). The eldest king (jyeṣṭharājaṃ) of the brahmins (brahmaṇāṃ), the Lord of the brahmins (brahmaṇaspata). Come (ā) to us (naḥ), hearing our praises (śṛṇvan-nūtibhiḥ), sit (sīda) in our seat/abode (sādanam). This mantra is an invocation of a supreme guiding Intelligence: the “Lord of the hosts (gaṇas)”, the master wisdom, the earliest ruler of spiritual beings — one who is worthy of praise and whose presence is invited into our sacred space. It calls for alignment with the inner highest intelligence, the one ...

When I meet someone, I rarely begin with “How are you?” —not because I don’t care, but because I wish to meet them beyond the veil of habitual speech. That simple question, though polite, often keeps us at the surface—floating in the shallow waters of social conditioning. I have found that real connection, the kind that awakens trust and resonance, begins not with questions of form , but with presence . Before the first word, I let silence touch the space between us. In that brief pause, our nervous systems align, our subtle bodies meet. Often, that moment says more than any question could. People are not looking to be asked how they are; they are longing to be seen . When I do speak, I may ask, “What moved you most this week?” or “What’s been nourishing your heart lately?” These are not techniques—they are ways of inviting the other person’s energy upward, from the survival pulse of Mūlādhāra (Yield) toward the expressive current of Viśuddha (Liberate). Words that awaken sharing ...

I want to share with you something that has guided me deeply in my journey—the practice and understanding of Sākṣī Bhāva , the state of being the witness. This is not an abstract idea. It is a lived experience, a way of seeing life clearly without being entangled in it.  I find that the teachings of the Bhagavad Gītā 6.30 illuminate this beautifully: "He who sees Me in all beings and sees all beings in Me, for him I am never lost, and he is never lost to Me." When I reflect on this verse, I recognize that it points to the profound realization of non-separation —of witnessing all that arises, and yet remaining untouched. This witnessing grows progressively, and I have found that the seven chakras offer a natural framework to understand it more deeply. 🔆  Bhagavad Gītā 6.30 यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥6.30॥ yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati | tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati || "He who se...

I have often observed that our perception of God is not static. It evolves as our consciousness deepens, moving from the most immediate needs of survival to the expansive recognition of the absolute. In my own practice and study of Vedanta, Tantra, Kriya Yoga, and the teachings of the Gita, I have come to understand that God is experienced differently at each level of consciousness, and each experience has its own validity. 1. Root Level – Survival Consciousness (Mūlādhāra) At this level, our awareness is focused on basic needs—safety, food, and protection. God is experienced as a guardian, a protector, or a provider. For those immersed here, prayer and ritual serve a practical purpose: they are ways to ensure survival. The divine is external, powerful, and sometimes fearsome. We do not yet grasp the subtlety of God, but the presence of a higher power gives grounding. Here, devotion is simple. We obey rules, we follow ritual, and we seek security. Even this is sacred, for it is the...

The Ten Commandments of Yoga are the five Yamas — the restraints that govern our relation to the world — and the five Niyamas — the observances that refine the inner life.  I begin with Ahimsa , non-violence. To practice ahimsa is not merely to avoid physical harm; it is to remove the subtle habit of aggression from thought, speech, and intention. The Upanishads teach the oneness of all; when that oneness is felt, harming another becomes impossible. Practically, I watch the quick impulses that want to retaliate or condemn, and I convert that energy into understanding. In meditation I hold the felt presence of others as not separate from my own being; compassion becomes the natural response, not a moral effort. Closely entwined with ahimsa is Satya , truthfulness. Satya is integrity of perception, word and action — an alignment with what is. I have learned that truth spoken without kindness wounds; therefore, satya must be practiced with the tempering of ahimsa. The Gita’s teaching...

The Nāsadīya Sūkta, in its luminous ambiguity, carries us to the threshold of existence itself, inviting us into the profound silence that preceded creation, where neither being nor non-being had form, and even the gods had not yet emerged. It is a hymn that does not comfort with answers but stirs the courage to question the origin of all things, the nature of reality, and the essence of consciousness itself . In Vedānta, it reflects the unmanifest Brahman beyond duality; in the Brahma Sūtras, it echoes the eternal source that is neither born nor perishes; in the Gita, it resonates with the mystery of the unseen, the infinite play of Prakṛti and Purusha; in Tantra, it is the womb of Śakti, the unfathomable Kāma-Kalā, pregnant with potential; in Yoga, it is the silent ocean of causal awareness where even the distinctions of “existence” and “non-existence” dissolve. The hymn reminds us that the spiritual path is not merely about answers but about holding space for wonder, curiosity, and ...

Most of us reach for coffee when our eyelids grow heavy and focus drifts away. But have you noticed how coffee often gives a quick high and then a sudden crash? From a yogic and sattvic perspective, it can overstimulate the nervous system, cloud meditation, and even disturb planetary balance in subtle ways. The good news is that there are gentler, more sattvic choices — drinks that awaken clarity without agitation, and also harmonize your inner energies with the grace of Venus, Jupiter, and other guiding planets. Let’s walk through some sacred alternatives that nourish both body and soul. 🌿 1. Tulsi (Holy Basil) Tea Planetary Alignment: Jupiter (wisdom), Venus (purity) Tulsi is revered as a living goddess in Ayurveda. A warm cup of tulsi tea calms the nervous system, strengthens immunity, and clears the subtle channels of perception. It brings a sattvic purity that both Venus and Jupiter delight in. ✨ Best Time: Morning or evening 🌸 Sacred Tip: Add a few drops of lemon or ...

Gratitude is more than polite words or a fleeting feeling — it is a subtle current of healing that flows through the body, mind, and spirit. When offered consciously, gratitude becomes a practice of alignment, a bridge that steadies fear, transforms pain, and opens the heart to higher wisdom. The seven chakras are not just centers of energy, but gateways of perception, each carrying its own wounds and wisdom. By weaving gratitude into each chakra — from the Root that anchors us to the Crown that dissolves us into bliss — we begin to experience gratitude not as reaction, but as realization. Every “thank you” becomes medicine. Every offering of thanks becomes a key to inner problem-solving — fear dissolves into trust, hurt into compassion, confusion into clarity. Gratitude, practiced this way, is not passive; it is alchemy. 🌱 1. Root Chakra (Mūlādhāra – Yield) Gratitude Practice: Thank the Earth for holding you. Healing: Grounds fear and survival anxiety. Problem-Solving: Instea...

  There are seasons. Just like a seed doesn’t sprout into fruit without surrendering to the darkness of the soil, the soul too begins in the loam of humble action—servitude not as inferiority, but as sacred initiation. I’ve walked this path within myself—again and again—and every time, it starts with a letting go of “me first.” When the ego is too loud, the silence must begin with seva . 🌱 The First Flame: Śūdratva – The Spirit of Service In this life, before I could touch peace, or understand moksha , I had to learn how to serve. Not the kind of serving that pleases others or wins praise, but the kind that empties the cup of ego. Seva —when done without a name attached—melts the boundaries between “I” and “Thou.” This is the foundational stage of spiritual evolution, what ancient India called Ś ūdratva , often misunderstood, but deeply sacred. It is here that the Mulādhāra Chakra —the root of all becoming—is awakened. Its whisper is not of ambition but of anchoring. ...