Realization

Realization means Anubhava — direct experience.
It is of two types only:

Self-Realization – Knowing Who You Are
God-Realization – Knowing Who Is God

The first step is to know yourself — your world, your own existence.
Only when those inner questions are answered will the questions of God even arise.

Self-Realization State is – I Don't Exist, I Never Existed, No One Exists, Alone I Exist & ↓

You are that in which the witness appears.

And God-realization ?

It is whom you were witnessing.

So the question is — what did you witness?

:)

Your assumption of what God looks like

comes from the Purāṇas or the temples.
The śaṅkha, cakra, dhanuḥ, and bāṇa

— does God really hold them?
Does Vaikuṇṭha truly exist?
Are these depictions symbolic

— or are they literal truths?

You have just witnessed

— in Advaita

— the state of Self-realization,
and may even say

you have realized God.

But ask yourself —
did you see any rūpa,

any ālaṅkāra of God,
as described in

the dhyāna-śloka-s?

So be practical.
Don’t feed your intellect

with assumptions.
Don’t claim that your imagination

of God is the Truth.

You were granted

the Śiva-tattva by GOD,

Which is known as

Śivapradāyinīm.

When it is said that you have realized

or been granted the Śiva-tattva,

it means:

You have realized the substratum

— pure consciousness,

unchanging, untouched.

You have seen through

the illusion of ego, name, form

— and rested as nirguṇa, sākṣī,

the witness-being.

“This never means

You become That Śiva,

who is Maheśvara Himself.”

Because Maheśvara is

not just a tattva

— He is Īśvara, the Lord,

the Beloved of Umā,

the embodiment of compassion

and cosmic will.
You may merge in His light,

but you are not Him.

It is only through Bhakti,
the devotee realizes God

in His own svarūpa

— not as a concept,

not as tattva,

but as the living presence.

And not just any bhakti

— but Para-bhakti

— the kind of love that dissolves

even the sense of “I am loving.”
The kind that turns fire into nectar

and death into embrace.

Only a Prahlāda can sit in

the lap of Śrī Nṛsiṁha,
because that is the very

seat of Devī Herself.
No logic can reach there.
No jñāna can claim it.
Only a love so pure,

so total, so surrendered

— can be held there.

This is not God known as principle.
This is God known as Beloved

— who picks you up,

roars for you,

and places you in His heart.

To live each moment in the

presence of your Iṣṭa Devatā,

— The very Sākṣātkāra of your Chosen Deity

alone is God-realization.

Sādhana is done for that

— to behold your Iṣṭa Devatā

in every breath.
Otherwise, for Self-realization,
the Vijñāna Bhairava Tantra

has already given 112 ways.
But why were those ways given?

Not to empower the ego

— but to burn it.
So that when the self dies,
only the longing remains…
and you seek again —
not power, not liberation —
but your Truth, your GOD

God-realization isn’t a vague feeling

of ‘maybe this is it.’

No. It’s exact.

Just like when you follow a path

on Google Maps

— turn by turn,

step by step

— and then one moment,

the voice says:

‘You have arrived at your destination.’

That’s how the Universe delivers it too.

There is no doubt.

No guesswork.

No false assumptions.

You just know

— with the same precision and quiet certainty.

That’s when the seeker becomes the one who has arrived.

Some articles for real seekers..

coming soon..

The whole journey

— birth after birth,

life after life,

and finally its end in a single lifetime

— is for one purpose:
to understand the true value of jīvanam

— the artha of life,
and the deeper artha

of the sacred words

Pita and Mata.

The Mother — Mata

— is unconditionally experienced through birth.
But the meaning of Pita

— the Father

— is only truly realized when one

attains God-realization.

On the State of Self-Realization and the Burden of Compassion

The state of self-realization

— both before and after the process of sādhana

— is like being utterly squeezed out of the world you once imagined as your own.

Before realization,

there is striving, effort,

and clinging to identity.

After realization,

you come to see

— not just intellectually,

but viscerally

— that you own nothing.

Not your child.

Not your parents.

Not even this body, this name,

or the story you once called “me.”

And in that state,

a strange compassion arises

— karuṇā

— unlike anything sentimental.

Look into the eyes of the true Gurus;

you’ll see it there:

an unbearable pain hidden behind the silence.

You too will know it.

Because now, you understand:

you cannot help anyone

— not truly.

Except for the Grace of God

and the readiness of a seeker,

no one can be helped.

No fate can be changed.

No ritual, no astrology,

no promise of fruit can alter

what is not yet ripe.

You see the world moving

in the hands of asuras,

draped in the robes of saints.

In the name of Guru,

they quote from the Purāṇas,

saying things like:

“Kāśī is the place of liberation where Mahādeva gives the Rāma Mantra,”

or “Recite this pāṭha, and your desires will be fulfilled.”

But this is a kind of spiritual violation

— a seduction of the naïve,

not out of love, but for control,

for donations, for power.

You are not their child.

You are currency cloaked in faith.

So always be real.

Ask questions.

Don’t surrender your discernment

at the feet of every so-called master

who recites a few verses.

Not every robe hides a sage.

Not every mantra leads to truth.

Let your longing be fierce,

but your eyes be clear.

A Question for You, Seeker

Would you feel comfortable

if a stranger looked upon your mother,

your sister, or your daughter

with a gaze that lacked respect?
Would you welcome someone

— perhaps even someone you know

— whose very presence is coarse,

whose nature is distasteful,

to stand at your doorstep?

If not, then why approach

the Divine with anything less

than the same reverence?

Whoever the devatā you worship

— remember, they are not alone.

They are surrounded by guardians,

by attendants, by divine family.
Your sādhana must be such

that Nandī Mahārāja himself

rejoices at your devotion to Śiva.
That Gaṇapati himself may smile and say,

“Yes — let this guest come

to my Mother’s abode.”

This must be your approach to sādhana

— not forceful entry,

but gracious arrival.

And this is why the true devas

sometimes turn away from

the loudest paṇḍitas and tāntrikas

— those who recite mantras

but lack purity of heart,

those who knock at the door

but bring no love.

Always remember:

however you walk the path,

whatever form your worship takes

— you must eventually stand

before your Iṣṭa-devatā

with their better half

beside them.
They never come alone.

So come with a clean heart.

Come with reverence,

as a child

— not as a beggar,

not as a bargainer,

and never as a thief.