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To have a to-do list makes us feel well-equipped. Knowing what to do solves most of the problem so that we can go about doing the tasks. In spirituality, we know what we have to accomplish to be peaceful, equipoised, and selfless. But how to go about is where we find ourselves lost, not quite sure about what is to be done in the moment. Sadhana Panchakam (Sadhana: means/practice, Panchakam: set of 5 verses), composed by Adi Sankaracharya ji, details 40 steps as a means/practice to achieve that end goal of happiness. 

We'll pause on this series as the Self Love Challenge continues! See you soon!

We are who we due to our choices and experiences, most of which, were not conscious. Introspection empowers us to make purposeful adjustments and recreate ourselves with understanding and love. Yesterday, we created a space where we could deliberately choose happiness. So today, we ask if we exercised that choice during our day. With openness and awareness, we also recap on previously posed questions, looking for connections or patterns in our being, acting, interacting, reacting, thinking, and feeling.

Despite its structure, introspection is neither a forced process nor a deliberate action. There is no “have to”. When practicing this technique, we stay with an action, thought or emotion for as long as we can before moving on. We go on looking, noticing, and appreciating, when suddenly, something may just become clear since our mind was made available to see and understand. Today, as we look back at our day, we ask ourselves if we made a conscious choice to be happy and introduce that concept to our mind.

Having applied the cyclical technique of detect, negate, and substitute to our lives, the next organic step is to introspect on how well we practiced it. Eventually, a lifestyle change is brought about for we become more aware. We can recall better our actions, thoughts, and emotions during introspection, while also remembering to carry out our substitution strategies during the day. So today, we look back at our choices of yesterday and reflect on today’s happenings, gauging how well we implemented them.

As we understand the nuances of our being, we may have found something counterproductive to what we are working towards. It’s not something we want for ourselves and naturally, we wish to remove it. This is “negate”, the third step of introspection. But eliminating creates a space that cannot be left unfilled. So we consciously substitute our eradicated action, thought or emotion. Today, we find one unpleasant detail to negate and brainstorm on all possible substitutes before choosing one to implement.

In “detect”, the second introspection step, rather than simply knowing our experiences, we see the reason or cause-effect relationship behind our daily actions, thoughts, or feelings. For instance, we evaluate a thought as the cause of our speech or as an effect, caused by an emotion or someone else. But what is most important to understand is that we may not instantaneously have clarity and an answer. Today, we introspect on our day’s happenings, looking for the connections between our experiences.

Introspection involves 5 steps: notice, detect, negate, substitute, and grow. Today we focus on the first 2. We start by attentively seeing our mind, noticing different nuanced thoughts and details. With the next step, as we look at ourselves, naturally, we detect. But to do so in an objective, practical and pragmatic manner is essential. So as we think back, remembering our day and its sequential happenings, we observe and assess “How happy am I with this action/thought/feeling that I experienced?”

Our BMI tools provide a structured way to think about ourselves. Through the body, we look at how we are perceived and at the qualities of our actions. With our mind, we notice all the varied feelings we feel and the degrees to which we feel our mixture of emotions. With our intellect, we check our voice of reason and the stock of knowledge we use to make sense of world and ourselves. Today, we introspect on the exact same question as yesterday, but going through our actions, feelings, and thoughts instead.

Over the next 8 days, the technique of introspection, or mindfulness, will be outlined. We start with preferably writing something down via the old-fashioned method of pen and paper. Compared to writing on an electronic device, this is less structured, allowing more freedom and flow in the way we express ourselves and our thinking. Writing things down also helps us better identify our thoughts and connect with ourselves. Today, we introspect on the question, “How happy was I, all throughout my day?”

Introspection is a powerful technique to understand and regulate our mind-intellect unit. We start by observing the thoughts and reactions we had throughout the day. Then, we evaluate them and can detect the different types of thoughts we had. As we identify our thoughts, adjusting and negating, replacing them comes naturally. The repetition of this process empowers us to understand ourselves and our motives better. This clarity and growth makes us happier and more free as we make more purposeful choices.

Our body, mind and intellect are our purposeful equipment to be worked around or be improved. Via the body and its senses, we act and engage with the world and people in it. The mind pulls us outside, enabling us to enjoy and fulfill our wants. Conversely, the intellect pulls us within, towards our spirituality, empowering us to evaluate, appreciate and understand.

Maintain clarity of the specific functions they serve to objectively accept the tools as they are and not identify with them.

Success can be achieved in the world both outside and inside. We successfully explore and understand the world outside at large, like via science, economics, or politics. Conversely, we find success inside as we reflect and pursue goals related to our personality and wellbeing within. Unfortunately, as we try to find happiness and peace more or only in one world, we dampen the success of the other world. So neglect neither. Maintain a balance between worldly and internal success and thrive in that balance.

For each one of us, success is the ability to be found within and brought out in efficient action, skill, or knowledge. Using religion to turn inwards, we can find that latent potential before awakening it to be actively used and experienced. As we constantly choose to use and think about that discovered wisdom or talent, we become proficient at it, can easily repeat it, and develop it into a habit.

Hinduism and our scriptures are kept alive by relevant reinterpretations that are applicable to us, our temperaments, and our lives. One of such redone works is “The Manual of Self-Unfoldment”, authored by Swami Chinmayananda. This book provides seekers with the perfect foundation to be building on, for it is written as if Pujya Gurudev committed to paper his own notes on Vedanta. Also, self-unfoldment itself is the spiritual journey, as we unfold to discover who we are in essence and rise in our awareness.

Our tapas is practiced all day long and the greatest tapas is the remembrance of our divine nature – “I am Sat. I am Chit. I am Ananda.” We’re not only intellectually understanding this, but also, remembering, experiencing, and radiating divinity as our being while we feel, think and do. To abide in our nature is actually meditation, and everything else we do on the way there is building up to this powerful tapas of Gyaana Yoga.

Oneness is when we see that the root cause of all creation goes back to one thing, call it “an explosion in space”, “energy”, or “God”. It is all-pervading, and as this divinity, I am all-pervading. There is no distinction, division, nor any difference. Oneness is also in the interconnectivity of everything around us. We are linked, affected by and dependent on everything in creation. But we often fail to see this logic for our ego, or the “i”, asserts differences and individuality. So, surrender the ego.

Enlightenment is not something to be achieved, but to be experienced within. We must give up all that is keeping us away from the core of our personality. Put everything at His feet and offer every limitation to be devoid of ego. In this surrendering, we also come to see that we are self-effulgent, vast and infinite. We are Ishwara, not the limitations we put on ourselves. So why not actively choose to be who you are?

Consciousness is “Chit”, the brilliant light of knowledge, enabling us to see and know. Even more beautiful is we are this light that already understands and can infinitely know. Chit is also enlivening, giving sentience to our inert and inanimate tools. Just like Ganesha, our body, mind, and intellect are given life and any movement is the manifestation of Chit. We are that self-effulgent breath of life that does not need to be known. We just need go beyond the small ‘i’ to see the big “I” that is Chit.

Our likes, dislikes, beliefs, memories, judgements, and often negative self-descriptions all add up to become who we believe ourselves to be. But there is another ‘I’ thought free from all these limitations for it belongs to the very core of our personality, divinity itself. Because it exists and shines and is life and is love, I am. But we forget this divine “I” and drastically underperform. What are we holding onto that’s stopping us from who we want to be, and why? What could we be if we just let it go?

So often, we look to the world for answers to our questions and it echoes back to us what we already think and feel. This is because our Idam thoughts rest on the substratum of the Aham. The entirety of our thoughts isn’t about the world and ‘i’. There is only ‘me’, connecting all conflicting thoughts throughout the ages, letting ourselves feel who we think ourselves to be. Then, as we enquire where the ‘i’ thought comes from, “Ayi!”! The elusive personality disappears for it has no depth nor substance.

Our thoughts can be divided into 2 categories – Idam Vritti or Aham Vritti. In Aham Vritti, we have and identify with “i” thoughts, producing “I am” as related to our limited egocentric personality. Idam Vritti refers to thoughts of the world outside, which are all also based on thoughts of ourselves. So it can be concluded that “i” is a constant in our thoughts. Our mind can thus be defined as a flow of “i” thoughts that creates our individuality.

The focus of all paths is slightly different. Gyaana Yoga is understanding “who we are”. We start with understanding what we want to do in life and how to do it. Then more importantly, we understand what the mind actually is and how it works. Pujya Gurudev, Swami Chinmayananda, defines the intricate and complex mind as a term that is easy to understand – a flow of thoughts. Just like the flow of water, the mind is not one, but continuous thoughts that can be gushing and active or peaceful and still.

We all have created for ourselves the ‘i” or the personality layer. Made of traits, belief systems and social conditions, it is a barrier separating my individual entity from the world. In oneness, it is not that “i”, the limited entity, becomes one, but these man-made defining boundaries are foregone so that the differences dissolve. What is revealed is the essence of life that I am, is everywhere and in all creation. We establish in simply being, and not in the processes of ego. There is just oneness.

Oneness is the essence, goal, and truth of spirituality. When we are one integrated whole, we interact with the world and our relationships with beauty of character, joy, and love. Conversely, conflicts within our personality and in the world around us bring confusion and frustrations. We can create a vision of oneness by seeing the connectivity of all creation and focusing on how similar we are to others.

The mind has many aspects. We have the essential functional aspect that is used to interact in the world. There is also the emotional aspect related to our strong desires, likes and dislikes. The mind’s effective functional part is often overridden by the emotional layer, which colors our thinking. The solution is not to just give up on emotions altogether, but to rise above the emotional thinking or recognize it for what it is. We should also discontinue the momentum of biased and non-beneficial thoughts.

The breath and the mind are two branches of the same tree. Pull one and the other is pulled with it. Since it is easier to regulate our breath than the mind, controlling it is a great temporary way to still our constantly fluttering mind. Once the controlled breathing stops, the mind resumes thinking different things. Despite being short, this pause is powerful as we regain our balance, objectivity, and clarity. Self-experiment and notice the effects within your own mind.

Yoga, meaning “to unite”, is the lesser known path to moksha and comprised of 8 steps. At every purposeful step, noble qualities are cultivated and the mind and personality are purified, aiding the seeker to evolve. But with the levels clearly outlined, it is easy to get attached to the singular joyful experience of progress and of merely moving up a level. So always check in with yourself – are you more concerned with perfecting the outside while neglecting the inside?

While Karma Yoga, Bhakti Yoga or Gyaana Yoga may seem different, when being sincerely followed, they all require purity of intentions, nobility in our heart and a desire to uplift ourselves. So all paths lead to the ultimate goal of our restless mind becoming silent. In the stillness of that purified mind, all divisions such as likes/dislikes or good/bad dissolve and we see divinity as one undivided Truth. So resolve to be more continuous and dedicated, knowing that the goal can definitely be reached.

In Bhakti, we start by seeing ourselves as devotees who are separate from Paramatma, the Supreme Truth. We feel like small seekers constantly asking our grand creator for strength, knowledge, blessings or protection. But as we grow in spirituality, we see divinity’s reflection clearly within our hearts and comprehend that ‘i’ cannot be. There can ultimately only be one Truth of oneness. Once this is truly understood, our bhakti for the Lord is complete as our love, too, is vast, infinite and free. 

The purpose of Japa is to silence the mind so that love and worship flows beautifully and smoothly towards the Lord. Constant and unbroken, all thoughts stay focused on the mantra and committed to the higher as they long to reach divinity. Such effortless and intense thinking is the ideal we want to attain to escape the wandering, scattered and disruptive mind we do have.

But in actuality, what are we sincerely dedicated and single-pointed towards? So what is it that we truly want?

Japa is the repetition of a mantra while constantly and continuously thinking of the higher. Various Japa practices exist to help us concentrate as our mind experiences different moods. Although subtler practices are more powerful, the essence of Japa is to offer our minds, hearts, and our whole personality to the Lord. We surrender the momentum of our egoistic thoughts to divinity, never making it about ‘me, myself and I’. If you haven’t yet, try the best purification method as you dwell in silence.

Though the rituals of puja serve their purpose to stay focused on the higher, the goal is to lift our mind from a particular murti or representation of God’s form and worship His manifestation in us and the world around us. It’s to recognize the harmony in creation and His form in all people and respect it. But why stop there? Give, serve, alleviate any suffering or need of society and the Earth with reverence, respect and love for the Lord so that your whole life becomes puja and worship.

Level 1 of devotion, Puja, can be long and complex but it rests on a science. The rituals first invite the all-pervading God into a singular form to which we give and surrender. Our minds divert from ‘me, myself and I’ and are engaged in steps akin to our routine so that in mundane moments too, they turn to the Lord outside and are uplifted. As our minds transform, we recognize the divinity’s essence within us.

Attempt a puja wholeheartedly to see its beauty and power for yourself.

Love alone enhances love. In the path of bhakti, love is both the means and goal. Alternatively, Bhakti techniques can be categorized into 3 levels, based on the support being employed. Practicing Level 1 means relying on our body, speech and mind. Each personality aspect is then dropped to progress to the most subtle method. But one is not better than the other since at different moods and times, we need to act accordingly. Just pay attention to yourself and evolve in the essence of what needs to be done.

It’s not a problem if we have the solution. The solution to the endless ocean of finite actions is to dedicate our actions to the higher. Retain purity of mind when acting and change the intention so that we are not attached to ME, MY desires and MY likes and dislikes. Finite results will still occur but our thoughts behind the intention will also bear results. All that will be left is our best and conscious effort for a higher love or cause. Practice this and be free from attachment to actions and results.

All of us have goals. Our finite bodies and minds have limited capacity and carry out impermanent actions to attain those goals. Consequently, the results are temporary, and a little too soon, the enjoyment is over. We then immediately look for the next result we want to obtain. This is the endless cycle of finite actions producing finite results, leading to a constant need of doing and wanting. But when will it be enough? Isn’t there anything more?

Be aware of the trap, question and think deeper.

If our actions are not supreme, and their results are ordained by the higher principle governing all Laws of the Universe, then is it all simply destined? Are we all just the puppets to the puppeteer’s whims and fancies?

No. Because we choose the actions we perform and how we perform them. Destiny then works as the Law of Action. But remember that our little actions are part of a bigger picture. So, keep pride at bay, and feel humility and divinity’s grace in the parts we do get to play and accomplish.

The one belief we all can agree on is that action leads to result. But the Law of the Universe is far more intricate than we think.

Actions themselves are inert and don’t have supreme power. Our effort is required to put into motion the Law of Action but it is one small thing among all that at play, no matter the effectiveness, skill or efficiency of our action. So how much control do we really have? Never over the result, that’s for sure! So, detach from the results of your actions and feel the relief.

In the Shiva Purana, there comes a portion in which Lord Shiva had blessed some sincere and proficient, yet, temporarily distracted pandits with higher knowledge. What he taught is known as Upadesa Sara.

In this life, because we have so many desires, talents and resources, we can pursue various paths. However, the text is the ultimate gift of guidance as we understand the main thing that we should be focusing our thinking and energy on, and the things distracting us from it. 

What philosophy is the Vedas trying to teach? How should Hinduism be practiced? When will we get to hear the call of the Lord? When will our hearts be filled with so much devotion that true silence is experienced? Upadesa Sara, written by Ramana Maharshi, is a perfect and beautiful way to delve into such topics.

In this first episode, snippets from Maharishi’s life teach us that the Lord is, in actuality, constantly reaching out to each one of us. The only difference is our ability to hear and feel that presence in our lives.

Bhaja Govindam's last verse instructs that if nothing else is possible, hold on to the Guru. The Guru is one who has already journeyed and is beaming with bliss. Despite our essence being truth, we see confusions, limitations and challenges. So when they come into our lives, the light within us is brought out. Also, the spiritual journey is pathless and open land with infinite possibilities. The Guru fulfils our need for inspiration and tailor-made guidance that keeps us going in our mission to reach the higher. But the most beautiful thing about the Guru is that they do all this for us; so that we become masters, like them.

For this, we can at least have immense gratitude for our Guru. Be lost in the love we can have for them, or in the love they undeniably have for us.

To be able to distinguish between eternal and ephemeral is what is required in the seat of meditation. Viveka is used to find what's the difference between the changing and unchanging. 

We need to hold on to what's unchanging through the process of meditation. Another tool of meditation is jappa that helps with the process of thinking about the higher. All the steps in Bhaja Govindam has been training us to have the stamina, purity, and capacity to close our world, withdraw from the world, and think about the higher. 

The way we live our life determines what kind of meditation we have, and the meditation we have determines what kind of life we live.

There is a very strong link between our breath and state of mind. Lust, fear, excitement all cause us to breathe very fast. Pranayama helps us slow down our breath which immediately silences the mind. 

It doesn't last, it's just step one. It's the perfect tool to induce knowledge. We can turn the mind inwards immediately. 

Money is very important and valuable. But our relationship with money can get very unhealthy. It's the one thing has the capability to get in between friendships, family, romance and every relationship. 

We oddly need a little of it to know that it doesn't matter as much. But when we have more than that, we may forget. 

We like it because it's so immediate. Money serves the purpose of instant gratification very well. It can buy privileges and comfort. Because it's so immediate, we get tricked by it. 

We need to know that it's just a tool to be able to function in the world. We should be vigilant about how we acquire it, how we use it and how we feel about it.