Friday, August 28, 2026

4. The Asset & The Paradox.

The Most Valuable Asset I Own Is the One I Cannot Save

There is a peculiar irony in the way one lives.

Recently, I saw the below video

https://youtu.be/3SBf7hD0sEw?si=eKDnyAe6Uahl9eKw

And the thoughts started pouring...

Hence, as always, I thought of penning those down..

Here we go...!!!

I have spent a significant part of my life trying to accumulate things that I believed would eventually give me freedom. Yet, as I look at life more closely, I realise that there is a danger in spending too much of the present preparing for a future in which I may finally have the freedom to use what I accumulated.

Money can be earned again. Wealth can be rebuilt. Investments can recover. Possessions can be replaced.

Time cannot.

That, perhaps, is the most important financial lesson of my life, although it has very little to do with money.

I recently came across an interesting thought experiment involving a lottery. If I were offered a certain amount of money with absolute certainty, or a much larger amount with only a 25 percent probability of receiving it, my decision would depend greatly on where I stood in life. What may feel like an attractive risk when my basic needs are already secure may feel completely irrational when those basic needs are not.

And that is where the idea becomes much larger than a lottery.

My priorities have changed as I have moved through life.

At one stage, survival matters. Then security. Then comfort. Then experiences, relationships, freedom, meaning and, perhaps eventually, self-actualisation.

The mistake would be to keep playing the same game even after I have reached a different stage of the game.

At some point, the question should stop being:

“How much more can I earn?”

and become:

“What am I earning this additional money for?”

That question has been occupying my mind for some time.

Looking back at my own life

When I look at my twenties, I realise that I was playing a very different game.

I wanted to experience life.

I worked, I saved and I was reasonably responsible with money, but saving was not the central objective of my existence. I had energy, curiosity and a strong desire to consume life in its many forms.

I travelled.

I ate well.

I explored.

I learnt.

I questioned.

I experimented.

I tried to understand life, spirituality, existence, the afterlife and the fundamental principles behind things that interested me.

I was never interested in alcohol or drugs, not because I was making some grand financial calculation, but simply because they were never my choices. Similarly, whatever food restrictions I had were also choices, while I still enjoyed rich and good food.

My twenties and early thirties were largely about experiencing life while I had the energy to experience it.

I had also dreamt about self-employment. But somewhere within me there was a sense that I did not necessarily have to rush into it. I wanted to experience the transition between one phase of life and another consciously.

So, at 33, I took a sabbatical.

I experimented.

I tried to understand what it meant to earn differently, live differently and perhaps eventually work differently.

It gave me experience, but it also gave me something more valuable: perspective.

I eventually returned to salaried employment.

But I did not return to exactly the same mindset.

Over the years that followed, I began finding my own balance between money, entertainment, fitness, experiences, learning and freedom.

And perhaps that balance has been one of the most important outcomes of my life.

Money matters. But money is not the destination.

I do not believe in romanticising financial irresponsibility.

Money matters.

Savings matter.

Inflation matters.

Investments matter.

Financial security matters.

Health security matters.

Planning for the future matters.

There is nothing spiritual about being financially careless and then expecting life to somehow take care of the consequences.

But there is another equally dangerous mistake.

To continue accumulating simply because accumulation has become the habit.

At some point, I need to sit down and ask myself a brutally honest question:

Am I still earning because I genuinely need to build more security and freedom, or am I earning because I need to prove something to myself, to my family, to society or to an imaginary scoreboard?

The answer matters enormously.

Because there is a difference between working for freedom and becoming a prisoner of the work that was supposed to create freedom.

The objective of financial planning, at least for me, is not to become infinitely wealthy.

It is to reach a point where my money and investments can provide sufficient financial security while allowing me to make choices about how I spend the most valuable resource I possess.

Time.

The race against time

Time is perhaps the strangest asset of all.

I know exactly what it is doing, yet I can still behave as though I have plenty of it.

Every day, the balance falls.

And there is no top-up.

No refinancing.

No recovery.

No inheritance of someone else's unused time.

No investment that compounds yesterday.

Money can buy convenience.

Money can buy healthcare.

Money can buy experiences.

Money can buy comfort.

Money can even buy someone else's time and therefore give me more usable time.

But money cannot buy back a Tuesday that has already disappeared.

This is why the Warren Buffett example is so powerful to me.

The idea is not really about whether someone is worth millions or billions. It is about recognising that even the wealthiest person on earth has exactly the same fundamental constraint as everyone else.

There are only so many mornings left.

And the older I become, the more precious each remaining morning becomes.

When I am twenty-five, losing an afternoon feels almost irrelevant because there appear to be thousands more ahead.

At fifty, sixty or seventy, the arithmetic is different.

The remaining years may still be many, but the years of physical energy, health, curiosity and freedom are not infinite.

That distinction is crucial.

It is not enough for me to ask:

“How long might I live?”

I also need to ask:

“How many years will I have the physical and mental capacity to actually consume the things I spent my life earning?”

Because there is a peculiar tragedy in accumulating resources for a future version of myself who may no longer have the energy, health or inclination to use them.

The calculation I want to keep making

This is where financial planning needs to become life planning.

I want to periodically ask myself:

Have I saved enough?

Have I invested enough?

Have I accounted for inflation?

Have I protected myself against foreseeable financial risks?

Have I taken adequate care of my health?

Have I created enough financial independence to make choices rather than merely accept circumstances?

And then comes the more uncomfortable question:

If the answer to all of these is reasonably satisfactory, why am I still running at the same speed?

Perhaps I can continue working.

Perhaps I genuinely enjoy my work.

Perhaps I can continue earning and investing.

There is nothing wrong with that.

But there should be a fundamental difference between choosing to work and having no choice but to work.

If I can work for a few hours because I enjoy the intellectual stimulation, relationships, purpose or sheer pleasure of doing something meaningful, that is one thing.

If I work because stopping would collapse the entire structure of my life, that is something else.

The external activity may look identical.

The internal experience is completely different.

One is choice.

The other is burden.

And burden and freedom are deeply personal definitions.

Nobody else can calculate them for me.

Society can tell me what success looks like.

People can tell me when I should retire.

Financial influencers can tell me how much I should have.

Friends can tell me what I should aspire to.

But only I can honestly answer whether I have enough.

And being dishonest with myself on that question does not punish anyone else.

It punishes me.

Perhaps 45 to 65 deserves a different strategy

I have often thought about the period between roughly 45 and 65 as a particularly important window.

Not because life ends at 65. It obviously does not.

But because for many people, this may be the period when financial resources are relatively strong while physical and mental energy are still reasonably available.

It is therefore worth asking whether this is the period when I should begin slowing down the things that feel like burden and accelerating the things that feel like life.

Not recklessly.

Not impulsively.

Not by abandoning responsibility.

But consciously.

Perhaps fewer unnecessary possessions.

Less comparison.

Less proving.

Less compulsive accumulation.

Less running merely because everyone else is running.

And perhaps more travel.

More conversations.

More learning.

More fitness.

More food enjoyed without guilt.

More time with people I love.

More curiosity.

More silence.

More exploration.

More sitting somewhere beautiful without checking the clock.

More time doing things that have no economic value but enormous human value.

Because eventually, the question may not be:

“How much did I earn?”

It may be:

“Did I actually experience the life that my earnings were supposed to make possible?”

There is another journey I am preparing for

There is also a deeper dimension to how I look at all this.

I think of this life as having two layers.

The first is temporary.

This body is a vehicle.

This mind is also a vehicle.

It needs to be maintained.

It might need good food, movement, rest, discipline, stimulation and care.

If I want to travel through this life well, I cannot completely neglect the vehicle carrying me through it.

So fitness, health, food, sleep and mental well-being are not separate from spirituality or financial planning.

They are part of the same responsibility.

But I also believe there is another journey beneath the visible one.

Perhaps what I call myself is not limited to this body and this mind.

Perhaps consciousness, energy or what I call the soul has a journey that extends beyond this temporary existence.

I cannot claim to know the ultimate truth of that journey.

But I can choose to prepare for it.

And that preparation, for me, is not about escaping this life.

It is about experiencing it more consciously.

If the body is temporary and the journey is permanent, then this life becomes an opportunity to understand the traveller rather than merely decorate the vehicle.

Perhaps the purpose is not only to accumulate things for the vehicle.

Perhaps it is also to understand what is travelling in it.

To observe.

To learn.

To become less attached.

To understand myself.

To explore consciousness.

To reduce unnecessary desires.

To experience life fully without becoming completely entangled in it.

And perhaps, when this vehicle eventually completes its journey, whatever comes next will not feel entirely unfamiliar.

I feel I have, by and large, already been living this way; and for my benefit. It might sound like a brag but so be it. I respect that perspective also, if anyone offers.

Anyway, when I look back, I realise that none of this happened overnight.

The person I am today did not suddenly appear at forty.

It began somewhere around thirty-six.

The twenties taught me how to experience.

The early thirties taught me how to experiment.

The years that followed taught me how to balance.

And somewhere along the way, money stopped being merely something to accumulate and started becoming something to use intelligently in the service of life.

I do not think I have designed everything perfectly.

Life has obviously played its own role.

Circumstances, people, opportunities, limitations, coincidences and overall, what I personally understand as karmic arrangements have all contributed to where I am today.

But I also recognise that many of my choices have consciously moved me towards a life that feels increasingly aligned with what I value.

And today, if I have to describe my life honestly, I would say this:

I feel satisfied.

Not because I have everything.

Not because I know what tomorrow holds.

I don't.

I do not even know what the next moment holds.

And perhaps that is precisely why I want to remain available to it.

The reminder I want to carry forward

I do not want to turn this philosophy into another achievement.

That would be wonderfully ironic.

I do not want to create a new target called "freedom" and then spend ten years anxiously trying to achieve it.

I want to continue flowing with life.

To earn when earning makes sense.

To save when saving makes sense.

To invest when investing makes sense.

To work when work gives me meaning or value.

To stop when continuing has become unnecessary burden.

To travel when I can.

To learn when curiosity arises.

To take care of this body because it is the vehicle through which I experience this existence.

To explore the mind because it is the instrument through which I interpret it.

And to explore the possibility of something beyond both because that question has always fascinated me.

Most importantly, I want to remember that the purpose of accumulating resources is not to accumulate resources.

The purpose is to create the freedom to experience, understand, love, explore and live.

There will always be another financial target.

Another investment.

Another upgrade.

Another opportunity.

Another milestone.

Another number.

But there will never be another TODAY, another NOW.

Time is the only asset whose balance decreases simply because I am alive.

It depreciates every second.

It cannot be insured.

It cannot be borrowed.

It cannot be bought back.

And unlike money, its scarcity does not become apparent only when the balance is low.

The balance is falling right now.

So perhaps the real question I need to keep asking myself is not:

“How much more can I accumulate?”

It is:

“Am I using what I have accumulated to live the life for which I accumulated it?”

And perhaps an even deeper question:

“Do I realise that eventually this vehicle will change, but the journey will continue? And while I put the current vehicle to the best possible use, am I also preparing for the vehicle I may receive on my onward journey, so that it helps me move closer towards the final destination on the path to Liberation?”

For me, Liberation represents a state beyond the need for a vehicle altogether, a vehicle-less state extending into infinity.

Perhaps that is the deeper purpose of this journey.

To take care of the vehicle.

To use it fully.

To experience what it allows me to experience.

To learn through it.

To understand the traveller within it.

And, at the same time, to prepare the traveller for the journey beyond the current LIFE.

:-)

Thursday, August 27, 2026

3. (Pre) Paryushan 2026.

 Paryushan gives me eight days to pause, introspect, restrain, forgive, turn inward and, above all, remain aware.


Perhaps, the deeper question is not how much introspection was done during these eight days, but how much of this awareness carries into the other 357.


There should ideally be no great divide between the two.


So, a note to self:


*Am I living the 357 days of my year like the 8 days of Paryushan, or am I merely living the 8 days like the other 357?*


The true essence of Paryushan is perhaps not that these eight days become more spiritual, but that they remind me to bring this awareness into the remaining 357; into my thoughts, reactions, attachments, words, actions and relationships.


The real Paryushan may not be these eight days.

It may be what these eight days awaken in the other 357.

Tuesday, August 25, 2026

2. Saakshi Bhaav.

Saakshi Bhaav

Whatever occurs, whatever happens, whatever surfaces, simply occurs, happens and surfaces.


If I simply observe it, without adding anything to it, without adding the sense of doership to it, then what remains is only the happening, the occurrence, the surfacing.


It arrives, and it passes.


There is no separate physical role that needs to be created for observing. Observing is not a process that I have to perform. It is an experience. It is witnessing. It is simply being aware of what is occurring, without becoming entangled in the feeling of "I am doing this."


This does not mean that there should be no acknowledgement or response.


Something happens, there may be an acknowledgement. There may be a response. The response itself is also something that happens.


Why then is it necessary to mix the experience with doership?


There is no need to refrain from responding to a stimulus. A response may arise naturally and appropriately. But even that response can be witnessed.


The response is happening.

The acknowledgement is happening.

The thought is happening.

The emotion is surfacing.

The words are being spoken.


And all of this can simply be seen.


Consider an argument between two people. One person says something and the other responds. I can observe the other person's response. But can I observe my own response with the same clarity?


I can see the words arising.

I can see the thought behind them.

I can see the impulse to respond.

I can see the response itself.


The moment the thought arises, "See how well I responded. He could not even utter a word after that," something else has entered the picture.


The response itself may have been appropriate. There is no problem in that.


The problem begins when the response becomes an object of ownership.


"I responded well."

"I knew exactly what to say."

"I have this ability."

"I have been bestowed with such great acumen."

"This is why I am able to go ahead and grow in life."


What appears to be a simple observation has now quietly turned into doership.


The impurity is not necessarily in the response.


The impurity is in the ownership attached to it.


This is where Raag, Dwesh, Moh and Agyaan begin to operate.


Raag can arise towards the response that has been given, or towards the image of oneself that emerges from having given that response. The attachment is subtle. It may not look like attachment at all. Yet the moment there is a sense of "my response", "my ability", "my correctness", the experience begins to acquire ownership.


Dwesh can arise towards the opposite response, towards the person who disagrees, or towards the point that I want to establish as right. Again, the subtlety lies in the words:


"I want to prove my point."


Even this "I want to prove" can exist at a very micro, even nano, level.


This is why deeper observation is required.


Saakshi Bhaav is not merely observing the external event. It is also observing what happens within while the event is taking place.


The thought is observed.

The reaction is observed.

The response is observed.

The satisfaction after the response is observed.

The disappointment when the response does not go as expected is observed.


Nothing needs to be suppressed.


Nothing needs to be artificially changed.


It simply needs to be seen.


Moh enters when Raag and Dwesh become intertwined with the feeling of Maarapanu: my, mine, I, me.


Raag and Dwesh gain their binding force when there is ownership.


"My thought."

"My response."

"My point."

"My victory."

"My ability."

"My understanding."


The more weight given to this ownership, the more deeply the experience becomes entangled in the sense of self as doer.


And then comes Agyaan.


Agyaan is not merely the absence of information or knowledge. At a deeper level, it is the failure to recognise what is actually happening within.


When the doership mode is switched on, I begin to take ownership of what is occurring and identify myself with that ownership.


That very identification is Agyaan.


Shrimad Rajchandra expresses this beautifully in AtmaSiddhi Shastra, verse 100:


"Raag dvesh agyaan ae, mukhya karma ni granth;

Thaay nivrutti jeh thi, te ja moksha no panth."


Raag, Dwesh and Agyaan are the fundamental knots of karma.


And that through which their cessation occurs is the path to liberation.


The entire contemplation therefore comes back to where we began.


Whatever occurs, happens or surfaces, let it be observed through Nijbhaan.


If a thought surfaces, observe it.


If an emotion surfaces, observe it.


If a stimulus comes, observe it.


If an acknowledgement arises, observe it.


If a response arises, observe that too.


There is no requirement to stop the response.


There is no requirement to become passive.


There is no requirement to suppress the experience.


The response may happen.


But why add "I am the doer" to the response?


Why add ownership to what is simply happening?


Why turn an experience into "my experience", an action into "my action", a response into "my response"?


The acknowledgement can happen without ownership.


The response can happen without ownership.


The words can arise without ownership.


And the witnessing can remain.


This is perhaps where Saakshi Bhaav becomes much deeper than merely "watching".


It is not watching something from a distance.


It is seeing clearly, without adding anything that was not already there.


The event is there.


The experience is there.


The response is there.


But the additional layer of "I did this" need not be added.


And perhaps this is the most subtle part of the whole contemplation:


The effort is not to make witnessing happen.


The effort is to stop adding what does not need to be added.


The effort is to remain aware enough to see the moment when doership begins to enter.


And when that is seen, even that seeing is simply witnessed.


No struggle.

No suppression.

No new doership in the name of removing doership.


Just Nijbhaan.


Just Saakshi Bhaav.


Whatever occurs, happens or surfaces...


It arrives.


It is witnessed.


And it passes.


Paradoxically, the effort is about not putting any effort.

Thursday, August 20, 2026

1. Meditation.

Meditation

Sitting in meditation, turning attention towards the Self, maintaining stillness and restricting unnecessary bodily movements is undoubtedly a valuable discipline.

Yet there is something that perhaps needs to be watched even more meticulously:

Insistence (Aagraha)

Am I sitting still because stillness is helping awareness?

Or is there, somewhere beneath the surface, an insistence on being perfectly still?

Is attention moving towards the Self, or is attention subtly becoming occupied with posture, breathing and physical discipline?

Is meditation actually taking place, or is there an effort to create the appearance, even internally, of being a person who meditates well?

And if appreciation were to come from someone observing the posture, would that appreciation create a subtle sense of satisfaction?

These are not accusations. They are simply things worth observing.

Because discipline itself is not the problem.

The question is whether discipline remains a means towards awareness, or whether it becomes another object of attachment.

What is the purpose of meditation?

What exactly is meditation intended to accomplish?

Is meditation the posture?

Is it controlled breathing?

Is it remaining physically still for fifteen minutes?

Is it following every instruction of a guided meditation perfectly?

Or are these methods, useful supports intended to facilitate awareness?

If they are methods, then there is a danger in confusing the method with the purpose.

Consider a simple situation.

It is 6 a.m.

The decision is made to sit for fifteen minutes.

The posture is established.

The body is kept still.

Breathing is observed.

The instructions are followed carefully.

Everything appears disciplined.

Yet what is happening within?

There may be thoughts such as:

“Don't move.”

“Keep the back straight.”

“Stay focused.”

“Don't get distracted.”

“Come back to the breath.”

Then, perhaps:

“Seven minutes have passed. Eight more to go.”

And eventually:

“Why is this taking so long?”

At that point, something interesting may have happened.

Instead of observing, there is supervision.

Instead of awareness, there is enforcement.

Instead of simply being present, there is an attempt to manage the experience.

Could that too be insistence?

Can an experience be manufactured?

This leads to another question.

Can meditation as an experience simply be manufactured by following the correct procedure?

The conditions can certainly be created.

A particular posture can be adopted.

The body can be kept still.

Breathing can be regulated.

The eyes can be closed.

A guided meditation can be followed.

Fifteen minutes can be completed.

But can awareness itself be commanded into existence?

Can an inner experience be demanded merely because all the external conditions have been fulfilled?

Perhaps a method can prepare the ground.

But an experience cannot necessarily be ordered to appear.

The moment there is an expectation,

“Something must happen now.”

“This meditation must be good.”

“A particular experience should come.”

another layer may have entered the process.

There is then an attempt not merely to observe what is present, but to produce a desired state.

That too deserves observation.

When discipline becomes a burden

Perhaps the important question is therefore not:

“Is there enough discipline?”

But:

“Is discipline supporting awareness, or is insistence turning discipline into a burden?”

There is a subtle difference.

Discipline can create the space for awareness.

Insistence can make the discipline itself the object of attention.

Then even meditation can become a performance.

The body is held rigidly.

The posture is repeatedly corrected.

The minutes are counted.

Distraction is treated as failure.

A voice in a guided meditation gives an instruction, and the mind immediately responds:

“Come back.”

“Focus.”

“Don't get distracted.”

But perhaps even this deserves to be seen.

There is distraction.

Then there is the recognition of distraction.

Then there may be an insistence that distraction must not happen.

These are three different things.

If the third is not noticed, the practice can quietly move from awareness into control.

What does awareness actually mean?

Perhaps awareness is not simply the ability to force attention back whenever it wanders.

Perhaps awareness also means seeing the wandering itself.

Discomfort arises. It is seen.

Impatience arises. It is seen.

The desire to finish arises. It is seen.

The desire for appreciation arises. It is seen.

Pride in maintaining perfect posture arises. It is seen.

The thought, “This is going very well,” arises. It is seen.

The thought, “I have been sitting perfectly still,” arises. It is seen.

There is no immediate need to label these as good or bad.

There is no immediate need to suppress them.

There is simply an opportunity to see.

And perhaps this is where the distinction between awareness and control becomes important.

Control says:

“This should not be happening.”

Awareness says:

“This is happening.”

What then is meditation?

Perhaps meditation is not merely a method.

And perhaps it is not merely an experience.

A method can support the practice.

An experience may arise during the practice.

But awareness can observe the entire movement.

The body is sitting.

Thoughts are arising.

Sensations are changing.

Breathing is happening.

Attention is moving.

Insistence is arising.

Resistance is arising.

Expectation is arising.

Even the desire to meditate correctly is arising.

All of this can become an object of observation.

Then meditation need not be reduced to:

“How perfectly was the session performed?”

The deeper question becomes:

“What is actually being observed?”

The movement towards “I” and “mine”

There is perhaps an even subtler layer here.

Discomfort arises, and immediately it becomes “my discomfort.”

A thought arises, “my thought.”

An emotion arises, “my emotion.”

A meditation session takes place, “my meditation.”

Insistence arises, “my insistence.”

Even an achievement becomes “my discipline.”

The language itself can reveal how quickly experience is appropriated.

So perhaps even this can be watched.

Instead of immediately saying:

“I am uncomfortable,”

there can simply be recognition:

“Discomfort is present.”

Instead of:

“I am becoming impatient,”

simply:

“Impatience is arising.”

Instead of:

“I am distracted,”

simply:

“Distraction has arisen.”

This is not merely a linguistic exercise.

It can become a way of noticing how quickly experience is converted into “I” and “mine.”

And perhaps that very movement is worth observing in meditation.

The real discipline

Then perhaps the deeper discipline is not merely:

“The body will remain still for fifteen minutes.”

It may be:

“Awareness will remain present to whatever arises, including insistence, resistance, expectation, identification and the desire to control.”

If the body moves, that movement can be observed.

If discomfort arises, discomfort can be observed.

If impatience arises, impatience can be observed.

If pride arises, pride can be observed.

If the mind wanders, wandering can be observed.

If there is an urge to force attention back, that urge can also be observed.

Nothing needs to be immediately converted into “me” or “mine.”

Nothing needs to be immediately rejected either.

Because there is a possibility of sitting absolutely still for fifteen minutes while remaining completely occupied with posture, performance, discipline, progress and expectation.

And there is also a possibility that one moment of clearly seeing insistence as it arises may reveal more than fifteen minutes of mechanically perfect stillness.

So perhaps the essential question is not:

“Am I doing meditation correctly?”

Nor even:

“Am I disciplined enough?”

Probably, it is simply:

“What is happening right now, and is it being seen without insistence, without resistance, and without immediately making it ‘I’ or ‘mine’?”

Maybe, that is where meditation moves from a procedure towards awareness.

And perhaps that is where the real practice begins.

Wednesday, July 29, 2026

5. Guru Purnima 2026.

 🌕✨ Guru Purnima is not a single day. It is a way of living. ✨🌕


🌼 A Shishya (Disciple) may not always find the right words to express gratitude. 🙏🏻💛


🌿 A Shishya is not someone who only praises the Guru (Master). A Shishya is one who lives according to the Guru's Aagna. 📖✨ Every teaching is reflected upon. 🧘🏻 Every instruction is practised. 🌱 The only aim is to attain what the Guru has attained. 🎯🪷


🙏🏻 That is perhaps the highest offering a disciple can make. 🌺


🌸 No amount of praise, admiration, or wishes can match the sincerity of living the path shown by the Guru. 🛤️ Guru Purnima is not merely about speaking more about the Guru. 🗣️ It is about transforming oneself through the Guru's teachings. 🌼✨


🪷 A Master simply shares the path that has been realised through direct experience. 🌄 There is no feeling of "I am making someone progress" or "I have transformed someone." ❌ There is only the role of a Nimit. 🤲🏻 The same compassion ❤️, the same guidance 🪔, and the same wish for spiritual growth 🌱 naturally extend towards everyone, without distinction. 🌍🤍 That very absence of attachment and partiality is the beauty of Madhyasthata. ⚖️🕊️


🌿 The disciple, on the other hand, fully acknowledges the value of that Nimit. 🙇🏻 Without diminishing the importance of one's own Upadaan, there is deep gratitude towards the one through whom the path became visible. 🌅 Just as a student learning from a great maestro remains focused on mastering the art, 🎼 the disciple remains focused on attaining the state shown by the Guru. 🪷🎯


✨ The Guru doesn't claim, "It happened because of me." 🙏🏻 The Shishya wouldn't think, "It would have happened anyway." 🌼 One remains free from doership, 🕊️ the other remains free from ingratitude. 🤍 Both understand the true place of Nimit and Upadaan. ☯️


🌸 Perhaps this is the real purpose of the Guru–Shishya connection. 🤝 Not admiration, ❌ not dependence, ❌ and not ownership, ❌ but transformation. 🌱✨


🌕 Guru Purnima is therefore not celebrated once a year. 📅 It is celebrated every day a disciple sincerely lives the Guru's teachings 📖🪷 and keeps upskilling, 📈 while the Guru continues to selflessly be the strongest Nimit. 🙏🏻🤍


🌺🙏🏻 Special gratitude to all the wonderful mentors, and if you are receiving this, you are ONE of them. 🙇🏻🌼


💛 Feeling loved... 🤗

💛 Feeling blessed... 🙏🏻✨


🙇🏻 Indebted forever. 🌸♾️


🕉️🌺🙏🏻

Friday, July 24, 2026

4. खुशी.

 मैंने पूछा, खुशी का पता क्या है?

उसने कहा, खुशी की व्याख्या बता, क्या है?


मैंने बोल उठाः

चेहरे पर मुस्कान लाए, वो खुशी।

मीठे से ख़्वाब दिखाए, वो खुशी।

मित्र परिवार को प्यार दे और पाए, वो खुशी।

मधुर विचारों को जगाए, वो खुशी।


उसने पूछा, बता ये सब पाने को जाना कहाँ है?

जैसे ही मैं सोचने लगा, उसने कहा...

ये सब तो तेरे और मेरे भीतर है, अभी है, यहाँ है।

Wednesday, July 22, 2026

3. When does the dream end?

Excerpts from Swadhyay (23/Jul) by Sir. It might not be precise and the understanding might have been reflected otherwise at some junctures. Kindly discern accordingly.

King Janaka once dreamt that he had lost everything. His kingdom was gone. His wealth had vanished. He wandered hungry, helpless and exhausted. Finally someone offered him a simple bowl of food. Just as he was about to eat, the food slipped away and in utter despair he cried out...

...and suddenly he woke up in his palace.

Unable to understand what had happened, he asked Ashtavakra,

"Which is real? That dream or this waking world?"

Ashtavakra replied,

"King, both are dreams. The one you saw at night concludes when the eyes open. The one that you are presently living and consuming concludes when the eyes close."

What a staggering perspective.

The purpose is not to deny this world.

The purpose is to understand that I have been treating karma uday as the ultimate truth.

That is the real danger.

The moment I start believing that the present karmic arrangement is the ultimate reality, everything begins to feel permanent. I begin identifying myself with my body, my mind, my relationships, my possessions, my opinions, my achievements, my failures and my circumstances.

The arrangement is temporary.

The identification becomes permanent.

That is bondage.

Since beginning-less time, almost every ounce of my energy has gone into protecting, preserving, beautifying and strengthening this temporary identity while almost completely neglecting my permanent identity, the soul.

The greatest mistake is not merely that I live in Sansaar.

The greatest mistake is that I have mistaken Sansaar for my identity.

Perhaps the problem is even deeper than that.

At the subconscious level, I have continuously conditioned myself to believe that temporary happiness is the highest happiness.

Every desire...

Every attachment...

Every fear...

Every expectation...

Every disappointment...

Has quietly reinforced the same false belief.

Without even realizing it, I have kept feeding myself that the pleasure arising from karma uday is the greatest happiness available.

Because of this conditioning, my attention has remained almost entirely outward while the infinite peace, infinite knowledge and infinite bliss belonging to my true nature have remained ignored.

The conditioning has become so deep rooted that I no longer even feel the pinch of this delusion.

That is perhaps the most frightening part.

Buddha expressed something extraordinarily profound.

All conditioned formations are impermanent.

All conditioned formations are incapable of giving lasting fulfilment.

Whatever is conditioned cannot be taken as my ultimate identity.

How powerful these words become when seen in the light of spiritual practice.

Everything that is arising through karma is continuously changing (passing away).

Everything that changes is temporary.

Everything temporary can never become my permanent refuge.

Whether expressed through different spiritual traditions or different words, the pointer remains immensely valuable.

Stop identifying with the changing.

Recognize the one whose journey truly matters.

Then comes another realization that shakes me even more deeply.

This human birth is unimaginably precious.

A healthy body.

A capable mind.

Comfortable and supportive circumstances.

A life that is not burdened with extreme suffering or survival.

The teachings of Omniscient lords like Bhagwan Adinath and Bhagwan Mahavir.

The living inspiration of supremely enlightened beings like Shrimad Rajchandra.

Spiritual mentors who continuously guide, remind, challenge and redirect me whenever I begin drifting away.

Every essential ingredient required for the recipe of Moksha has already been placed before me in abundance.

Nothing meaningful is missing.

The equipment is ready.

The vehicle is ready.

The guidance is available.

The destination is known.

The path is available.

The only thing that remains is my own awareness and my own purusharth.

How many lifetimes would it take to receive such a combination again?

I honestly do not think that this rarest of the rare, best of the best and most beautiful combination will be received again anytime in the foreseeable future. The probability feels unimaginably small. In all likelihood, it may require an infinite... infinite... infinite waiting period, and even then there is absolutely no assurance, no certainty and no warranty that such a combination will ever arise again.

This body is not the destination.

This mind is not the destination.

They are vehicles.

Their purpose is not merely to be maintained.

Their purpose is to be utilised for liberation.

The path to liberation does not lie somewhere outside.

It lies within.

The experience of Sansaar also lies within.

Nothing necessarily needs to change in the external world before the inner transformation can begin. Even if it needs to change or if the change is demanded, the purposeful outcome lies in the intent / the target for which it is changing

The real transformation is not from one worldly situation to another.

It is from identification with the temporary to identification with the eternal.

It is from living as the temporary personality to recognising the permanent Self.

Every moment spent strengthening only the temporary identity is a moment not invested in awakening the permanent one.

The greatest tragedy, apparently, is not death.

The greatest tragedy is spending an entire lifetime protecting the dream while forgetting the dreamer.

May I never again mistake the vehicle for myself.

May I never again mistake karma uday for the ultimate truth.

May this rare human birth be used for the very purpose for which it has become available... the journey from experiencing Sansaar to experiencing the Self, and ultimately, the path to liberation.

Amen!