Everlasting

Purnamadah Purnamidam
Purnāt Purnamudachyate
Purnasya Purnamādāya
Purnameva Vashishyate

That is infinite (macrocosm), this is infinite (microcosm),
From That infinite, this infinite comes forth,
From That infinite, this infinite removed or added,
Infinite alone remains
– Isha Upanishad

The only response to mystery, I've realized doesn't have to be suspicion or submission. Other options exist. Curiosity. A willing suspension of disbelief. Receptivity that doesn't lapse into gullibility. Enquiry that doesn't freeze into conclusion.
– Arundhathi Subramaniam

Nirvāna means 'ultimate liberation'. It is another word for 'Mukti' or 'Moksha' or self-dissolution. When we realize this truth experientially, we call it self-realization. It can only be experienced, but never grasped. When we dissolve in that truth, it is known as self-dissolution or self-annihilation. From a social perspective, it sounds like a bad thing but from the yogic perspective, it is an aspiration.

The term Nirvāna is mostly used in the Buddhist and Jain tradition. It is the highest state that one can attain. In Hinduism, we call it Moksha or Mukti. In Yoga, it is termed as Mahasamadhi, the final stage of merging between the microcosm and the macrocosm. They are all one and the same but expressed diffferently based on the culture. In english, it is loosely translated into liberation.

Over ninety-nine percent of the cosmos is empty. Over ninety-nine percent of an atom is empty. Ninety-nine percent of existence is empty. As the life that you are, you have a choice: Either you can be a small creature in this vast emptiness, or you can be that emptiness which is the source of all creation.
– Sadhguru

In eastern cultures, the highest goal was always towards our ultimate liberation, not God nor heaven. God was just a stepping stone towards that. A spiritual seeker is not interested in going to heaven or hell. He wants to go beyond this duality of hell and heaven also. It is an attainment, not an achievement. When we go futher, we will realize that it's not even an attainment because as long there is something to gain, it's not the real deal. It is not something that we become; It is something that we recognize. Ulitimate freedom means that the finite can turn infinite. The particular can turn universal. Compulsion can turn into consciousness. It is possible for a piece of creation to become one with the source of creation. The human creature can become a divine entity.

Yogis do not aspire to worship God. Instead, they seek to embody the sacred themselves. They do not seek to adore the divine. They aspire instead to dissolve, to become one with divinity. The yogic culture is not God-oriented; and this is what makes it an invaluable contribution to a world ravaged by wildly conflicting definitions of the divine.
– Adiyogi, the Source of Yoga (Book)

Adi Shankara lived in the 8th century. He is known for propounding the concept of Advaita Vedānta which means "not-two" or the principle of non-duality. There are many compositions attributed to him but his most famous composition is Nirvāna Shatakam. In essence, this composition is everything that this culture entails. It is said that Shankara left home at the age of eight in search of his Guru. One day, while he was wandering near River Narmada, he encountered the seer Govinda Bhagavatpada who asked him, "Who are you?" The boy answered with six stanzas, now famously known as Nirvāna Shatakam. Govinda Bhagavatpada was surprised at the boy for having a profound understanding of life at such a young age. He accepted him as his disciple.

If you really want to know spirituality, don’t look for anything. People think spirituality is about looking for God or truth or the ultimate. The problem is you have already defined what you are looking for. It is not the object of your search that is important; it is the faculty of looking. The ability to simply look without motive is missing in the world today. Everybody is a psychological creature, wanting to assign meaning to everything. Seeking is not about looking for something. It is about enhancing your perception, your very faculty of seeing.
– Sadhguru

Truth is absolute but it finds expression in different modes of reality. For instance, if I could argue with an owl as to which is light and which is darkness, it would probably turn into an endless argument. The light of the Sun is there whether the owl accepts it or not. It's just that our sense perception gives us enough information that are instrumental for our survival or self-preservation. Our senses allow us to perceive reality in a certain way. But imperical evidence can be misleading. This is what Shankara proclaimed through Advaita Vedānta which unfortunately has been redefined as a philosophy. Truth is defined as that which is not subject to changes. Truth is immutable and the goal of Yoga is to practice the discrimination between the real (infinite or unchanging) and the unreal (ephemeral and changing). Yoga means to obliterate the boundaries of our individuality. Advaita Vedānta discards everything that is impermanent and focusses on the absolute.

Everything that we are experiencing right now is in duality. The sense of light and dark, good and bad, hot and cold, pleasant and unpleasant is what makes everything appear more established. However, if we want to perceive a dimension beyond the physical, the five senses are no longer reliable. All we can do is speculate and excessive speculation will lead to delusion or hallucination. That's why we need Yoga! Yoga is grounded in experience but goes beyond sense perception. It allows us to see things the way they are instead of what the senses present to us. Religion demands faith but Yoga is purely existential, experiential and experimental. To be in Yoga is to be in a state of equanimity and awareness. An awareness that is beyond mental alertness. An awareness that does not require concentration but demands attention

A modern scientist is mathematically trying to deduce the reality. Everything has to fit in to his equation and he will try to deduce the theory of everything and say the entire universe is one but it's not in his experience.

A religious person will say God is everywhere so everything is one but it's not yet in his experience. He believes it.

One is making deductions, another is believing.

A Yogi is a hard nut who doesn't believe anything; who doesn't want to deduce anything. Unless it becomes real within him, it's not real for him.
– Sadhguru

Truth should be the only authority in one's life. Unfortunately, we have made authority become the truth. But what is truth? To know or perceive truth, we need to know what truth is not. For without perceiving the other, one cannot distinguish and establish oneself. Is it possible to be totally free of all influences, to find the origin of all things? By removing the layers of identity that are self-imposed, truth naturally unfolds. You are not one person, but three: The one you think you are; The one others think you are; The one you really are. Nirvana Shatakam is an intellectual rendition of who you really are. It is a gem for those who are in the path of self-enquiry.

The Nirvana Shatakam is towards this – you don’t want to be either this or that. If you don’t want to be this nor that, then what do you want to be? Your mind cannot understand this because your mind always wants to be something. If I say, “I don’t want to be this; I don’t want to be that,” you would think, “Oh something super!” Not super. “Oh, so emptiness?” Not emptiness. “Nothingness?” Not nothingness.
– Sadhguru




NIRVANA SHATAKAM

mano buddhi ahankara chittani naaham
na cha shrotravjihve na cha ghraana netre
na cha vyoma bhumir na tejo na vaayuhu
chidananda rupah shivo'ham shivo'ham

I am not the mind, the intellect, the ego or the memory,
I am not the ears, the skin, the nose or the eyes,
I am not space, not earth, not fire, water or wind,
I am the form of consciousness and bliss,
I am the eternal Shiva...

na cha prana sangyo na vai pancha vayuhu
na va sapta dhatur na va pancha koshah
na vak pani-padam na chopastha payu
chidananda rupah shivo'ham shivo'ham

I am not the vital force, nor the five vital airs,
I am not matter, nor the 5 sheaths of consciousness
Nor am I the speech, the hands, or the feet,
I am the form of consciousness and bliss,
I am the eternal Shiva...

na me dvesha ragau na me lobha mohau
na me vai mado naiva matsarya bhavaha
na dharmo na chartho na kamo na mokshaha
chidananda rupah shivo'ham shivo'ham

There is no like or dislike in me, no greed or delusion,
I know not pride or jealousy,
I have no duty, no desire for wealth, lust or liberation,
I am the form of consciousness and bliss,
I am the eternal Shiva...

na punyam na papam na saukhyam na duhkham
na mantro na tirtham na veda na yajnah
aham bhojanam naiva bhojyam na bhokta
chidananda rupah shivo'ham shivo'ham

No virtue or vice, no pleasure or pain,
I need no mantras, no pilgrimage, no scriptures or rituals,
I am not the experienced, nor the experience itself,
I am the form of consciousness and bliss,
I am the eternal Shiva...

na me mrtyu shanka na mejati bhedaha
pita naiva me naiva mataa na janmaha
na bandhur na mitram gurur naiva shishyaha
chidananda rupah shivo'ham shivo'ham

I have no fear of death, no caste or creed,
I have no father, no mother, for I was never born,
I am not a relative, nor a friend, nor a teacher nor a student,
I am the form of consciousness and bliss,
I am the eternal Shiva...

aham nirvikalpo nirakara rupo
vibhut vatcha sarvatra sarvendriyanam
na cha sangatham naiva muktir na meyaha
chidananda rupah shivo'ham shivo'ham

I am devoid of duality, my form is formlessness,
I exist everywhere, pervading all senses,
I am neither attached, neither free nor captive,
I am the form of consciousness and bliss,
I am the eternal Shiva...