☉ 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 ...