Silence is the search for the imperishable unknown!

- Known yet unknown - Munindra

Ni Rav seeks solitude, true silence. A man is born alone and dies alone, but in the intervening period he lives in a mercurial crowd, living in a constant tumult of words. When a human being lives in a crowd, relationships arise, friendships and enmities arise. Silence is the shadow of solitude. The experience of that lonely pana gives success to man in his journey of silence.

He who talks to others is ignorant of himself. 'You' can get rid of the car. As long as man is bound by 'Thou', he cannot recognize 'I', because his whole attitude, appearance, behavior, all tendencies are dependent on others. He thinks of others 24 hours a day. He cannot reach it until he thinks of himself. When a man knows himself, he knows his soul. The light of truth shines in his heart and the fragrance of righteousness pervades.

Emperor Ashoka sent his son to Sri Lanka with the message of Lord Buddha. A met the King of Sri Lanka and asked the King some questions. His first question was - 'There are some people in the world with whom you are related by one acquaintance or the other and some with whom you have no relation at all. Thus there are two such classes, is there anyone who does not fall into these two classes?'

The king said, 'Yes, I am the only one left in this.'

Ashok's son said, 'Now the message can be given to you. You are a learned person. I asked this question to find out whether there is anything left behind or whether everything has ended in the categories related and unrelated?'

That which is neither related nor unrelated is the realm of silence. Silence means departure from the soul. Silence means upward regression. Silence is the search for the imperishable unknown.

Three types of chanting are shown. The first chant is to recite it aloud. Another chant to flap those lips. While the third type of chanting is to speak it inside. In the act of chanting, the chanting that goes on inside, is considered the best.

Some misconceptions about silence prevail. On the one hand, silence is considered to be passivity, but silence is not passivity, but rather a special kind of awareness. As the breeze flows, as the wind whispers, as the crowd of people rushes by, as the whole world moves in frenzy, you will experience awareness without being daunted by it all. There is action in not doing something. Such an act of silence will reveal peace in the heart. The feeling of 'doing something' will create tension in the mind. will create a kind of tension. Thus there is karma even in silence. There is no renunciation of the path of karma in silence. Yogi Aurobindo also subtly says, 'Even if a person does nothing, remains speechless, even the breath he takes is a karma.'

Some individuals talk to themselves by writing to others during silence. This is only suitable for verbal silencers. But in supreme silence the mind should become thoughtless, waveless, calm and still like the water of a lake. The thoughts of the world keep running in the mind by writing and saying in silence that gravel falls in the lake and forests of eddies are created. Such silence is not beneficial to one who is in search of self.

Also silence should be natural. Forced silence brings artificiality to a person. With silence the joy of man's life should overflow. Even if someone speaks a lot against him, he should not get bored. You will never see indifference on the face of a true Sadhaka or a true Mauni, because silence is not a lack of value, but a transcendental bliss.

There is demonstration in speech, an attempt to impose one's beliefs. Somewhere there is an intention to express one's ego. God has given one tongue to speak and two ears to hear, the implication behind this is, 'Listen more and speak less' while we speak more and listen less. Speaking also wastes a lot of human energy. Yogi Aravind stopped speaking and emphasized only writing. While Ramana Maharshi did not focus on either of them. Lord Mahavira and Buddha kept silence for a long time and once in the ashram the Guru preached to his disciples in silence.

The process of silence is not as easy as it seems. In 'Yogashastra' there is talk of NadBrahman and ShantaBrahman. In this Shanta Brahman everyone results in peace. Silence can be called peace and this peace is the foundation of life.

Today, when life has become samarangan, to balance it, it is necessary to get out of the crowd of words, the crowd of people, the din of voices and end the wave of thought in a secluded corner and drown in silence for self-realization.

How divine, inspiring, beautiful and silent will be that dawn which, many years ago, Lord Buddha glorified the speech of silence by assuming silence. It is a fact that as long as the human mind is active, it is constantly moving around, striving for some material attainment and that is why a mind that strives for material attainment cannot achieve spiritual attainment. It does not move towards the spiritual sky. In other words, the realization of the ultimate truth takes place only when the mind is calm. That quiet mind is a light, it is liberating and it radiates peace and silence from the infinity of silence.

One is silence of speech, in which one tries to penetrate within by assuming silence. As speech becomes silent, the clamor outside will be silenced. One will get a new vision of seeing the surrounding environment and thus by adopting the silence of speech, a person can get a kind of health in his life. Another silence is 'Akshamaun'. Akshamaun means silence of the senses. The silence of speech is assumed, but the rush of the senses is going on. Due to the fickleness of the mind, it wanders everywhere. Even though silence is achieved by speech, silence is not achieved by attitudes.

While 'Akshamoun' means complete restraint and restraint on the senses is very difficult because the external world exists during the silence of speech, but at the time of Akshamoun, anger, hatred, infatuation, greed should be completely calmed from the mind. The next silence is 'Kashthamaun' which means silence of gesture. In the Indian sadhu tradition, we see that some sadhus remain immersed in kashtavat, i.e. wood-like still samadhi, for days on end.

Such silence was seen in the life of Pujya Ranchoddasji Maharaj. While latent silence means staying within the soul, every thought, every act of a person is self-oriented and his latent silence makes him touch the Supreme. Also, as the silence becomes more and more, a new phenomenon will also happen and it will gradually be understood that talking outside does not bring anything. In the same way, human beings are not good at reasoning differently. The fact is that as silence is practiced, the use of speech will diminish and a different kind of power will be gained as a result. A Muslim saint has said, stop the flow of the tongue and the flow of the heart will automatically erupt.'