so we take your questions from the study of gita the questions which are arising first question what happens to gyani after death of the physical body what happens is that the body just immerses in the elements and that's it like in a state of sushupti or the deep sleep the mind goes into the ocean of not knowing or agyana and the self is the one who is witnessing the state of sushupti so it has no implication on the self the seer similarly the physical does the body which is product of the five basic elements just merges into the five basic elements that's why in the hindu tradition burns the body because this resolution of the body will happen much quickly so this wooden fire is created and the body is kept in and burnt and just in few hours the solid body turns into an ash the water part of the body just evaporates air actually has already left the body the dhananjaya prana is the one which is working up till the decomposition is total and all these activities are happening in the ethos so the grass body just merges into the subtle body and after few days what hindus do is that they will collect whatever small little bones which are left and then take it to ganga and we'll just immerse it over there and so it's like whatever was left is given to the river and the river is going to spread it out and it's all terrain so the ganges the delta of ganges actually if i say the underneath soil of ganges is actually just filled with those millions of bodies which um the part of there has been immersed by their loved ones in the ganges because the hindus also believe that ghanais is the most sacred technically and scientifically speaking it is the one river which has a bed where the earth's magnet is the strongest and that's one of the reason that the ganga water if you keep it in a bottle for years it will not have any worms cropping up into it it stays just like that it's so strongly magnetized water so the ganga is also considered to be the purifying river the most sacred so where should the remains of that mortal body go they say in the more sacred place so that's a beautiful tradition where it's just a few grams of the you know body which is left so the water is gone into the air vaporized and the fire consumes all the muscles and ligaments and whatever is there and just few grams maybe most if i would say then it might be 400 grams or 500 grams maybe at the most those parts which couldn't be turned into ash so those are collected and it goes in that will happen to a person who is not enlightened that's going to happen to a person who is enlightened so because the body's mechanics are going to be same there isn't going to be any difference you can't say that oh gyani's body will suddenly exhume some fragrance out of it these are all you know mythological stories which the followers wish to create for their you know masters and gurus and they say the body was oozing out fragrance and this and that well that's not true yeah in certain cases if it's a ghani is also a yogi then we have seen we have heard actually i would say that the body doesn't go through that rapid change so it takes a little more longer time and that's why in the yogis case sometimes they are not burnt their bodies are just buried because why it is important to burn for a normal person is that this person has so much of attachment with the physical frame that there is a possibility that the individual soul doesn't understand that the body is gone so the body is burnt the body is burnt but in case of a yogi or in a case of gyani they say it doesn't matter it's like just last month one of my childhood friends swami [Music] he died so what they do is they make the body sit up in a you know sitting up position not in a prone position and then bathe him and dressed him up with a new set of clothes and then put the tilak garlanded him and all the other sadhus were just doing kirtan and singing and dancing they lift him up in a palanquin and take to the ganges and then you know tie a big rock with the body and just put it in the ganges for so so for most of the sannyasis that's the rule that they'll get there you know that's the tradition and that's how they will dispose of the body but in certain cases um they believe still in burnings because they think it's not good to put it in ganges so like my sannyas guru puja maharaji his body was cremated in a funeral path that was lit up and we were all sitting by and we watched the whole thing that where the body that beautiful body that white beard his turban his gati his hands and face and we can see all and then those wooden logs are kept and the fire is given and it's like a houma which is happening a home in which the body is the offering being given to the fire and the fire just exhumes the whole body now when for a gander there is no residual vasanas or strong impressions or desires hence the mind is actually already submerged into that maya you can say and that unit of the mind is already in oneness with the macroscopic maya body just goes into elements and about the self that was or that is already brahm and there is no change going to happen over there to self atman is brahman brahmasmi so no change over there question is the universe is said to be evolving does the gyani evolve even after attaining the supreme knowledge now see gyana is happening the knowledge is happening in the periphery of the intellect and intellect is something which can always be grown let me give you an example say if buddha comes in these days back again and mahavira comes back guru nanak comes back again so they would find this world very weird because all the electric gadgets and all the electronics and all the vehicles around them in their times all these things were non-existent so even they'll have to learn how to switch the light on or how to use a mobile phone or how to you know adapt into the this modern times so the intellect is something which can always be groomed more make make it more better for example the intellects purpose of understanding the brahma vidya was to realize what the self is but pertaining to the external world like if you put me in a aeroplane and make me sit in the cockpit and say that okay now you fly because you were again he should not fly the plane i cannot or you put me in a satellite and you ask me to run it and take it to the orbit of the moon i cannot do it so if i want to do that then i'll have to learn and one point more which i would say is that to evolve the intellect or not that's a very personal choice of the game again he might do again he might not do because inside there is all light there is no darkness left so there is no reason to learn anything but as long as the physical body is there and especially if a gyani is a is it in a teaching mode meaning is making other people understand and and make them learn so obviously the ghani will have to ace up his or her art of speaking or knowing about what's happening in the science or what's happening in the like languages and there's so much to learn then there's no end to that but for the self there is no reason to learn anything so this evolvement can be just pertained to the external world or if the person is going to interact with others like if somebody comes here speaking french i other than just few words i i don't know i cannot converse with them if somebody comes of spanish i can manage but if somebody speaks german i cannot romanian no check no now if i want to so either island or i tell them to go and learn english or learn hindi if you want to understand me so these are things which are have actually no binding onto the gyani so that evolvement if we say is just to do about the interaction with others not about self so in a way there is no need for any kind of involvement but if a ghani is a in the public sphere and so then the ghani would like to because a teacher has to have all the tools right question how does a gyani yogi experience samadhi does a gyani yogi experience kundalini energy like in raja yoga see kundalini is a very big thing for most of the westerners and even in india also there are section of people who are going gaga over the kundalini but in the in the field of the self-realization that kundalini doesn't play any role at all and kundalini is not a something which a vedantic student should aspire for also it's just an experience it's just one of the experience which one gains and it can also come by blessing it can also come because of your past spiritual practices it can also come by i would say the mysterious blessings of the divinity around you or it can the kundalini can awaken even in bhakti it's not that necessarily you have to follow the the chakra sadhana to experience that so kundalini for a vedantic student is not something on which a student would like to or should actually waste their time i would say because it's just an experience it's a huge explosion and then it will be gone so you can have that experience or not have the experience doesn't makes any difference at all and all those stories which have you people have been you know listening or reading about you know it's magical and right away this happens and that happens it is i would say more of an exaggerations and people love those mysterious exaggerations and they have so many stories they have so many divine places which they think are hidden in himalayas like shambhala or siddhasramas where all these yogis are living right and then they said those yogis are not visible to naked eye and how did you find out now the writer is trying to say i have that great vision and you don't have so i have seen all those people who read these kind of stories end of the day they get really depressed because even if they say go to kailasha or months or over your own mind can project some things and make you believe that you saw something but otherwise what so it's like you know alice in the wonderland and our mind is so powerful that if it can create a world in a dream it can definitely create a siddhasram and siddhas are there and you know i remember in my childhood i had one of my friend who after getting up from her dhyana she would write pages and pages and like brahmaji came and then vishnu also came and they were all pouring flowers on my head and they were worshipping our guru and five six pages of you know all these things and i would wonder i don't see such stuff and she's saying oh my god so what am i lacking so i really went into very sad state that i'm not a good sadaq i don't see all this stuff she is and we are both sitting together you know knee to knee you know together but you know one day what happened um as i opened my eyes you know it's sometimes very difficult to open your eyes after a deep meditation and i'm trying to open my eye and and and i just you know i just looked like this and she was winking towards me looking as if i opened eyes or not oh my god that day i understood that she was kind of competing with me that who opens the eyes first that that was silly but that that was her game and the more you know i explored this whole thing this came out that well mind is very creative and mind can be very imaginative and surely there can be some great experiences when you are meditating but for a vedantic student kundalini or these special experiences are not to be sought after rather they become very big obstacles because you will be so busy in that your mind world that when will you arise to this truth that this mind is not you if this invisible world is maya is mithya then what you see in your closed eyes isn't that mithya isn't that illusion now you don't want to see the physical world but you are going over that subtle world in your you know dhyana what you see so it's another trap so this is a warning which yogi also will give to his or her students that if you have some good or fantastic experience don't be stuck with it experiences come to go they won't stay how does um okay what is love for a gyani gyani doesn't see the love as something different from his or her being love is the very embodiment of the guardian well now when you say love you need two people to have love but in gyani's perspective there is non-duality so there is nobody other than the self then who will love whom bodies are different billions of bodies minds are different billions of mind but the self is one so in that state of atman who will love whom there is nobody else so when i see myself as chidalanda that's what's making me again then there is nobody else whosoever i see like a different body or different mindset is nothing but an illusion because what i see is is illusion and what i am is a non-illusionary it's a direct encounter of the self so this one self like in your body there are more than 7 trillions of cells and there might be equivalent germ cells now every germ cell also has a mind also has a consciousness so you are your body is like a colony where trillions of cells are living cells are functioning and there are germ cells which are very living and actually if you kill all these germ cells the body will die so is it you who is living the through the body or is it the body which is giving you space to live through now those germ cells and those molecules and which are alive but yet they have their own identity but yet they are in one unison because when you say i so don't forget this there are seven billion cells and seven billion germ cells so you are this voice is a representative of the 14 billion cells so which one is i so now take this example to the total universe so for agani this whole universe is like a one body that's why ghani's jagrat the waking state is called the vaishwa nara he is the one who is indulging into the whole universe not through one body but through those billions of bodies of all species and planets and milky ways and galaxies this whole drama is the single body of the gyani so there aren't two so who will love whom so when you see love or say i am in love your love is very limited to a body to a name to one limited existence of whatsoever right but for a gyani love is an infinitum expansive and love is the another name of the self you can say that it's not a verb that you do you know let people say i love you or i want to love you it's like you want to do something and in name of love like body is hugging another body a body is kissing another body a body is having sex with another body a body is holding hand of another interest oh this is love but again his love is not this one this is a very physical expression of the love i'm not saying there's anything wrong in that but again his perspective is very different again it doesn't see anybody different from his own or her own self now his or her not applicable to organic so maybe i can use the word it now he will say it it's for objects but for again this whole universe is just an object including the body in which this whole drama is being seen so love is a very different thing for again it's not a verb it's like a noun are you getting it's not a verb it's a noun or maybe you can like see it like an adjective nothing more than that is it helpful for a seeker to have strong conviction that i am drum even if it is just on intellectual plane yes it is very very good to have this conviction because i always say this that i am not body yet with repetitive experience of the body and exposure to the body you have you are seeing this body as me which is wrong which is illusion so a lie which has been repeated trillions and trillions of time has become your experience this is now your truth but i am is a truth it's not a lie so if lie is repeated so many times has become a truth for you so if truth is repeated so many times the truth is going to be end of the day become the truth it is the truth it is not that we will make you brah or we will put some adhesive to join you with the pram we will put a knot which will join the brahm and you it's not like that you are brahm i am not that is an illusion is in is a product of science it's product of your darkness so it is good now it is called in vedanta upasana a hungry upasana upasana where you are not worshipping any external shiva or vishnu or guru or somebody but what you are doing is you are worshiping your own true self there are no flowers or incense involved in it it is just the understanding the the intellect is being polished is the intellect is turned with viveka into pragya so that the self reflects upon to the self so more and more such uh meditation not on somebody but on self that's called a hungry upasana i am brahma i am i am it might be odd because how can i be brown because it seems i am a body now this is something which has to be broken now the that's a lie that you are a body but this seems truth and you are brahma but that isn't you know digestible to you how can i be now when you when your mind says how can i be this means there is huge doubt in the question mark over there so that question mark needs to be removed by contemplation that's why it becomes important to listen more and more more and more that's why sometime i'm talking about atma booth sometime i'm talking about vedantasaar sometime about gita sometime about all these various prakaran grand prakaran means the technical scriptures which are going to make you understand how you are from so the more you listen the more you contemplate so more the stupidity that i am this body just goes away this i which you seem to experience this body i this this mind i when this limited eye which is just an illusion is kind of we want to make it you know go vanish and what is remainder is the pure self which is not a product of your thinking or non thinking is always there is absolute truth so it's very important what is merging of upanibayo into pranavayu and pranavayu into upon avaya now this is a technique of pranayama which involves doing the kumbaka komakai is the retention of the breath combo means like a pot like you hold something in a pot like that the the prana is held or we can say merged the upon upon is the downward moving uh force and the pranava is that is functioning from your nose to your heart area so one is going downward one is working in the upper region of the body so this is a methodology of retention of the breath and because if you a person is not ready has not prepared the body properly um then that person cannot practice this so this is part of the yog the hat yoga so it's a lot of practice is required purification of the body is required the nadi should be pure the breathing should be very synchronized the mind should be very concentrated that's why i don't talk about this at a any public platform because it is something which i can only teach to a person who is right in front of me and then that verbal instructions can be given but it's not something which can be just you know i can speak you know what the method is but what's the use if you are not prepared for it and there can be some very serious ramifications of doing wrongly so it should be done under guidance and supervision of the guru it should not be done on your own but then i can give another hint that's there is a certain part of this kumbhaka which is practiced but then there is a [Music] cable kumbaka cable kumbaka is that where there is it's a fruit of all the efforts which you which you do and that is a natural suspension of the breath and inside body it becomes untouched as if it's outside body then it becomes the bhair kumbhak and that kevin kumbhak is something which a yogi aspires for but it takes years and years of practice where you come to this point initially you do it for a very you know small time you will be able to retain the breath and but then time comes you are an adapt then this natural suspension of the breath occurs so this is what gita is talking about and shri krishna is also not giving the detail how to do that and when i spoke about it in my commentary i have also not revealed it because i cannot reveal these diamonds to those who don't even understand the value of it so there is a system in which you need to prepare your body and your nadis nadi means turn off the flow of energies which are happening in the body so there is a process you follow that and then finally you come to a point where the guru will see that okay now you are ready to do that so yam neem asan pranayam and then the comes the part of the kumbaka which is the advanced stage of the pranayama and that's how it can be experienced by doing it not by just listening to it it isn't that you know easy another question is from neeraj gagnesa that bhumiya was a thief his innate prakriti was rajo gunita maguni he was transformed into one filled with sattvuna by guru nanak dev masters have such wonderful yet inscrutable ways of guiding you out of your prakrti what qualities one must have to receive such a grace from the master there is the only thing which is required is a total surrender which is so hard because our mind is very well trained into being a hypocrite being a liar being a self-professed great satani person being self-proclaimed devotee and self-certified the best person living on this earth the ego is so bloated it's so difficult to accept somebody is higher than me that's why many people run away from the guru just because of simple reason because in in front of the guru it seems to be also that we are nothing and we don't like that although from the guru side guru never sees you that you are nothing because guru knows who you are in your reality and you are not different from my own self you are extension of myself you are like the one water in the ocean but then there are bubbles big and small the waves are there big and small but end of the day everything is water from guru's perspective it's just one self which is there in all forms with all the variety of names but from people's perspective guru is something else i am something else and we are so badly trained because of our own avidya because of our own darknesses and people around us are also like that so we are great in lying feeling i am greater than you judging others and filled with superiority complexes having so many vasanas now who would you know come to me and say i am a liar no one who will say i am a hypocrite no one who will say i have been deceiving you also by pretending to be a great disciple of you and yet i actually don't listen to you what you say and i am not doing all what you are asking us to do who will say who will accept it's very very hard when i say samarpan i say surrender it's like coming clean you know being totally naked to the not physically naked please don't anybody try to do that that it means physically it's not about physical nakedness it's about like opening up your mind now sometimes the mind is having so deep hidden impressions that you don't notice it but you have those bad points but a guru can see that and others might not see me that's why we are always creating these walls around our characters we are kind of camouflaging it we are hiding behind so many layers we don't want our real you know real mind to come in open to everybody so because we have been trained to deceive trained to deceive we deceive ourselves we deceive others so it's very difficult to surrender very difficult to surrender because the ego plays such dirty games that you become victim of your own mind so anybody who can be in a total surrender like in the case of bhumiya who met sri guru nanak dev ji maharaj and in maybe few days he just was hooked to the guru and he could dare to say this that i am a thief that's my livelihood he never read it never he did he just said it and i also said it i cannot leave theft that's that's what i know that's how i survive and maintain my family so don't ever you tell me that you leave [Music] stealing so what an innocent and what a sheer openness sincerity humbleness truthfulness and totally surrender to guru's word when guru said that okay you can steal now which guru will say that but guru said okay you can steal but never steal from a house where you have eaten something so in hindi we say namak harami nahi karna if you have eaten salt of a household you can never harm those people and that's how the smart ploy of guru nanak worked and paid so well that when he did this theft in king's palace he could have totally forgotten the word which he gave to the guru that i will never steal from a house where i have eaten and accidentally he ate something in that palace which was salty and now he has all the gold and diamond and silver jewelry and packed up nicely so there was these two options either he takes away everything and lives his life comfortably and then never ever have to steal or he sticks to the word which he gave to the guru what did he choose he chose the guru and he left all that loot right in the king's palace walked out unnoticed so that's the beauty of the person bhumiya this gentleman was from assam the northeast and what a wonderful person bhumiya is i would say a classic example of purity innocence surrender and if somebody has that quality only then you can receive this kind of grace what mumia received from sri guru nanak devi question is from subham uttarakhand we keep on saying that whatever we get an experience is because of our past karma is there a point where we start from beginning when karmas are zero then why do we start this journey on our bond in the first place please guide well shubham if you see anything which is rectangular like this box in my hand it begins from here the first line ends here the top line begins from here and it's over here but i will use my mala to explain you something else now see this is a ramda mala right this is a ramda mala now can you tell me from where it starts and where it ends right because i am holding it you might say that from this finger or that finger but actually if i go more precise then i can use another prop and that is this see this is a round uh kara so where does it start and where does it end so the jiva in the maya is functioning in a circular mode not linear it's in a circle the circle there's no end there is no beginning and that's why in india we have the symbol of shiva lingam again to make us understand there is no beginning and no end to the brahm shiva lingam is not brahm but shiva ingame is a symbol of brahm circle it's like a circle there's no no beginning no and it just goes on and on and on and on now point comes where you say why are we in this circle why can't we come out of this circle well there is a way the way is of atmagyan so if you have that what happens is in deep meditative state of samadhi you burn your old samskaras your impressions of past lives and you don't do new karmas because the kartaba meaning the doership is gone so you are not then living like a one mind body unit you are not attached or obsessive about this body-mind unit self as me and this present life is the fruit of that prarabdha karma because of which this birth happened and in some of the scriptures it is said that maybe a ghani might have another three birth to exhaust the the leftover karmas maybe in one life it won't be you know totally exhausted so there might be another three lives might happen but for again it doesn't matter whether three or thirty or three hundred words might happen because for again even now when one is in this physical frame of body the understanding is i am not this so in my in myself in my true self i am never born never died so where did this life or another life or past life or future life question arises because somewhere you are still seeing this body as me hence you are making that pre pre-birth you know before the birth and then after the death what will happen this just shows that although you are a student of vedanta but yet you haven't just cut through this tie of this body as me that's why you are saying i was born i will be born what will happen but from the brahmvidya aspect you are never born never die so there's no past there's no future and pastor future is just a myth past which is gone is in just in your memory future what you say is just a calculative projection of your mind what is always is the present and in present ah one of i am not this so no birth no death no past no future question is from joy mini patel from austin texas in the beginning of chapter 2 you have explained the formation of this manifest world three bodies that are formed from the process of panchikarana grass which is the physical subtle which constitutes senses and takaran i am not clear about the causal body you explain that it comes from avidya the macroscopic illusion or maya which is unknown and not perceivable so how does it come to a part of jiva if you can explain the causal body for my understanding now causal body if i put it more simply then i would say a zone of darkness zone of not knowing and from this not knowing this zone of darkness arises the subtle body and the senses you say how i can give you example of sleep when the darkness of the sleep comes then arises the whole dream world out of that and where does it go when the sleep is gone well it goes back into that same darkness from where it arose and every day in the night you see this dream world and from where does it arise from where does it come it is coming from the causal mind intellect ego and the subconscious the four faculties of your antagon now when i say the subconscious now it is that region which is much closer to the causal causal is what the nassans the avidya so what is cause of your your um mind from where did mind come out we say avidya what is avidya we don't know that is what it is it's a dark zone you don't know now somebody said no but i want to know but if you want to know then maybe try to find out from where the sleep comes and from where the dream world is happening which you think is real when that is occurring so it arises from that dark region and you know what you totally forget that you are on a bed totally forget you're sleeping in a home or hotel or your country or a foreign land and totally forgotten what happened a day before all events all emotions just wiped clean and this dream world seems to be real so a pauper can have a dream of being a king and you can have a dream where your dead relatives are alive again and you see strange places now who is creating your mind is creating how now it is gaining all the information from the subconscious and doing some mixed matches giving you a space to fulfill your desires which you couldn't do in the waking state so all the dream world came out from the subconscious about which your conscious mind has no clue what you have it in your subconscious so it's a dark zone let me say you have never seen your back i have never seen a back my own back but i know it is there it is there because the front torso part is there so obviously the back is also there because we have seen backs of other people so we say i also i haven't seen have you seen the back of your head no and have you seen your real face zen masters used to say go and find your real face this face what you see in the mises mirror shows you shows you the reflected version so the left is right and the right is left nobody has ever seen their real face other see not you yet you assume this is my face you assume this is my back you can touch it somehow but no you cannot touch your subconscious it's not perceivable by the mind what to say about the subconscious have you seen your conscious mind again not perceivable not gross so the causal body is that the avidya the mool agna from this wave of mind arose with all the faculties and from this mind arose the panchthan matra and then from the panchthan matra arise the five senses of action and knowledge that is your subtle body and the five pranas so mundocopanishad talks about the three states the jagrat swapna waking dream and the deep sleep state and that's basically to make us [Music] understand that how magically every night you create this dream world and in deep sleep it just goes away and on waking you totally forget what you saw and this happens every night and so strange every time you see a dream you believe it is true and every time when the dream is gone you say oh it was just a dream so this subtle world is a dream created by the causal and this causal is the reason that the mind is is kind of formed with this not knowing idea i don't know i don't know i don't know what brahma is i don't know what self is i don't know what universe is i don't know what my mind will think after 10 minutes do you know that what your mind will think in evening you don't know what your mind will think tomorrow you don't know what your mind thought 10 years ago you don't know what mind will think 10 years in future you don't know just don't know don't know don't know is the causal body that's the base that's the foundation of the mind that's why we say from causal body or rose manifested the subtle body from the subtle body manifested the cross body usha cycle has a question is brahm and atmagan same or different atmagan or brahmyan is one and the same but the only thing is until you have the art again you cannot have the brahma again and day the day you understand what atman is or you come to the conclusion that is wrong so one same but you begin from knowing who you are and in this you alone in this i alone you find that this i is brahma but you need to peel off the layers of stupidity and idiosyncrasies and agyana and avidya and you find who you are that's exploring the self people are so busy exploring internet in in facebook and websites and markets and online shoppings who has time to look for who i am and when we begin to do that we understand what the is the atman and this very atman is brahma is the conclusion so it's one and the same bipula has a question you mentioned in a bhagavad-gita could you please say something about him and the way he attains self-realization um dhawa was a friend of sri krishna they met only then when krishna came to mathura to his uncle's kingdom or where his grandparents were and where his parents were imprisoned and utthawa became very close you know bosom friend of sri krishna so much so that in srimad-bhagavata we have these instances the stories where krishna is talking his heartfelt emotions with uttar like when he was missing the gopi and yasoda and nanbaba and brindaban so he talks his heart out to uttawa and when the time came then uddhava raised this question to sri krishna about what is brahman what is atma and what is self and krishna who is a friend as such became the teacher became the guru of uttawa and then gave him the teachings and because he was such a pure soul he was such a pure minded person so filled with love so filled with purity that this one small conversation which happened in between sri krishna and uddha was enough in a bingo he was enlightened and it is said that when sri krishna saw that now the time has come for him to leave his physical frame he categorically asked uddhava to leave the these planes and move to himalayas and he said now you go and stay there and meditate and enjoy your life over there enjoying the meditation and the solitude the aloneness over there now don't stay here because that was the time when the whole yuga was going to change and lot of chaos is going to happen and he wanted his dear friend to be away from the chaos and the painful change which was going to occur because huge fight commenced and people were killing one another including shri krishna's own clan they fought with one and the other was fought with one another killed one another because when the dwapur yuga changes into kali yuga you know it's a huge commotion which is going to happen so and it is very strange that sri krishna never said these these things to others and it's only for uttawa and he said now you just leave and much before sri krishna left his mortal body uddhava just left every every everybody and moved to himalayas to the upper richies and just stayed there you said that to tread the path of liberation it is required that we need to be in company of master but what if we are not fortunate to be in the company of masters what should be our attitude be how should we deal with our sadness okay due to this situation see if somebody is sad because of a situation that you can't be with the guru is not a very good thing this just shows that there is no deep trust and deep love for the guru because if physically you are apart like in this corona times the kobe times ashram is still not open i'm not seeing people people are crying and you know sad and all that but i believe that if you are following the sadhana properly and if you have a deep love and faith for the guru then this time of being separate from the guru can be a very constructive and creative time where you work to find the inner guru within otherwise sometimes people just obsess about the physical frame of the guru and totally forget that guru is not just a physical body alone i would say that in dharana if somebody has a deep concentrated mind and creates the dharana of the guru then in your mind itself you can see the guru do the floral offerings do the ritualistic puja also you know you can have that that vision can be like a four dimensional image as if it is actually happening so the mind should definitely long for to be in the company of master but sometimes it is very important to i would say not test your faith but i would see that if you are left alone and aloof and separated how does your mind function does it gets oh it's so boring okay let's go to bizarre and do some shopping or maybe watch a movie or maybe do chit chat and gossiping or maybe just sleep and and then we are sad because of something else but then put that too on the head of the guru because guru is away that's why i'm sad you need to really be very i'm not saying one cannot be sad for the absence of the guru yes one can be but if the love and surrender is deep enough then in your mind and heart you are still very contented because the guru is not living just outside my guru is residing right in me any form of knowledge in form of gayana guru doesn't have to give you know blessings by placing the head the hand onto the head of the disciple and say oh now i am having my guru's blessing see the guru is giving wi-fi blessings guru doesn't need to be appear in physical frame to give the blessings so if you cannot feel that blessings within you if you don't feel i am so fortunate i i know my master and my master is always with me that makes you a good disciple yes you can cry one can be sad one can cry but even underneath this sadness there is this whole contentment there are billions and billions of people living on the earth and not all are fortunate enough to meet a guru to see a guru or to even have this idea that there is a guru and to be blessed enough to meet and hear and serve and all that so that contentment should always be the winning portion and not the sadness portion if the sadness portion is winning then please with the razor eye do this interrogation of the mind is it the sadness of the guru or is it sadness of something else in all that backlog of sadness and losses and despairs which mind has is putting everything and giving a nice label i am missing my guruji that's why i am sad that sadness has maybe nothing to do with the guru and puru guru is being blamed because guru is separated that's why we are you know sad no it's not like that um this one of my bhajan where i sing in your remembrance when my tears flow there is a sweet pain which arises but i am smiling you know the heart is feeling the ache but the lips are smiling the tears are flowing but yet mind is so cool and contented so it's little you know tricky to understand that is it really really love which is making you sad or the absence of guru which is making you sad or is some worldly reasons because of which you are sad and even if you are missing the guru and you are sad because of the physical separateness what is underlying that please look that that area also bring some light onto that part of your mind also you know initially when i would i was very young you know and somehow i i'm a guruji you know age 16 and i'm already a guruji and i would meet these ladies and men who would just you know do the pranam in a bow and then cry cry cry and my heart would melt onto them and but one day you know something got disclosed what was that i am kind of cajoling her and making her go calm and and don't cry don't cry and then she blurted out my husband had a fight with me and i have been serving him for so many years and he fights with me and insults me i said oh my god i thought she's crying for me and here she's crying for her husband she's so angry on the husband she couldn't contain her tears in front of me so so now i don't readily trust the tears of people you don't know what what reason is there why the person is crying why the person is sad so the mind can be very very tricky so you have to be very cautious about that why mind is sad if underlying there is contentment and love and sense of unfortunate sense of i am so blessed then it's okay to be sad and to and it is good even if you are sad i would say it is still good because for lives and lives you have been sad for the worldly reasons now at least your sadness is for the guru because guru means knowledge guru means viveka guru means gyana guru means oneness guru means realization of the self guru means vedanta treaties vedanta commentaries right and understanding and the whole beautiful journey of knowing so it's okay to be sad so be sad no problem chirag pandya has a question sloka 16 chapter 2 it is explained that mind is illusion so all attachment and ego is illusionary too it means we are dia already free then why do we have to work on mind the untruth illusion to know the real truth trying to eradicate illusion will be illusory as well so doing sadhana too so will be illusion as well please help to understand dear chirag don't fall in this trap of your mind your mind is making a fool of you mind is illusion true but this is what i i know do you don't know you have just heard it's not your experience you're just repeating my words you're just repeating what gita has said so until you are established in the real self for you you can say that guru is saying it is saying everything is illusion but that's still not truth for me so hearing about something doesn't makes you the owner of that thing i can show you picture of um the like konark surya temple or in puri but can you say i have seen it okay i can show you a video of that can you say i have actually been there until you go actually there you cannot say that i have seen the konark surya temple similarly just hearing about that this world is illusion and atman is truth doesn't makes you achiever of that truth it's what you have heard and your mind is uh so filled with this darkness this agyana because of the rajoguna and tamago knight is making you go so hunky-dory for the worldly staff that's why we need to tame the mind we need to make it satwaguni we need to make it pure and clear and so practicing ahimsa non-violence practicing astaya never claiming false and practicing swaddling you know contemplating and reading practicing archery not doing any theft not doing any bad conduct through body and mind so all the sadhana is basically to prepare the mind and intellect for that direct in encounter to the self which in vedantic language we called a parox i know i am but i am brahma is not still being experienced you have heard it my dear but it's not your still experience hence there is need to do the sadhana yes mind is illusion but really is it for you is it is samsara really illusion for you i give another example you go to a restaurant you read the menu a menu which you know displays the pictures of the dishes by seeing the menu are you satiated can you say your hunger is gone by reading that menu no you order you wait for the food to be delivered and then you eat like i had a little uh cranky throat i took a sip of water i opened this box which has the mystery the sugar candy in it i picked up one not just seeing it i picked up one placed in my mouth and now with the saliva the irritated throat will be soothed but seeing me eating the mystery doesn't soothe your throat right similarly when i talk about the tatwagan you just hear it that doesn't becomes your experience why because you need to first realize it see it experience it and only then you can say i have realized who i am for now you can say i've heard what what i am and who i am by hearing alone you don't become a realized person it isn't that simple that you're sitting at home and just reading the book and you get realized that's not that easy game it requires much more than that so that is why it is very important to know what your mind is how your mind is and making it satwik making it uh bereft of vasana bereft of desires and creating that zone where mind is totally integrated and concentrated and quiet and calm and in this equal voice of the mind bingo you get the realization of who you are but not before that the lord says both you and i have had several birth lord says that every time when there is a decline or destruction of dharma and manifests in order to destroy a dharma and re-establish dharma from these statements it is understood that lord takes birth again and again from time to time and in chapter 4 verse 9 lord says that one who knows the transcendental nature of my birth and divine nature of my activities upon leaving this body one does not take a birth again and he attains me from this statement it is understood that no more rebirth liberation from the cycle now on one hand lord is saying he takes birth manifests again and again on other hand he says no more birth who attains him compassionate master please make this clear dear neeraj gaganeja i don't know what it is but nice gaganija listen to the thunder of the guru now one friend was sleeping and dreaming one friend was awakened meaning not sleeping so this sleeping guy has a very nightmarish dream and he's saying oh butch i'm dying i'm dying i'm dying the one who is up looks at that friend and he's just juggling and happy and just having these laughters oh what is he speaking finally he just shook his friend's shoulder wake up wake up wake up and the friend came out of his sleep and he said oh thank you you have saved me otherwise i would have drowned in the ocean the friend says okay okay you can thank me enough but was there any ocean was he actually drowning no but yet the sense of drowning was there because in his dream that ocean was real drowning was real so crying was real that panic calls were real but for the one who is up not sleeping for this person this was an illusion of his friend in the dream which he was facing so what will the friend say to the friend who has been shrugged out of his dream midnight many stream this is you were never traveling there is no ocean so i have not rescued you but this friend when goes to sleep again and if the same bad dream kind of thing comes up again he'll be again shrieking oh save me save me save me semi now this waking friend can say that i have saved you so many times earlier also and today see again i have woken you up from your bad dream but every time it was just a dream so although from perspective of brahmavidya brahmagyan there is no birth and no death but yet out of a gyana of because of nascience the person thinks i am born the person thinks i will die and the person thinks that i don't want to be in this cycle please save me save me save me so this awakened friend is who is a shri krishna the sleeping friend is who that is the arjuna so krishna is saying that i have saved you so many times we have met so many times and every time i have rescued you from a dream world from a ocean which was not there from those snakes which were not there but yet it was there so on one way when lord says that i know you were born so many times and i too had those birth that just is an implication that shri krishna is a witness to all those dream sequences of the births which happened and always knew that it is just a dream sequence and arjuna every time forgot secondly when lord says that one who attains the atman just merges hinbram or is one with the brahm hence there is no birth even that is true why because the mind which was thinking that i am born that mind gets this revelation that the birth actually never happened to the atman it is just a manifestation and because of our stupidity we consider that body as me and we think i am born but gives you the understanding that even when you were thinking that i am born you were never born and even when body will die you will so it all depends upon on what level the disciple is so krishna is talking as per the understanding and level of that person when arjuna says that i have been born and i don't want to be born or why the births happened so krishna is explaining the whole sequence why it all happens but when arjuna is at that point where he knows that i am the atman and this body mind and the visible world is just a dream then krishna has to say that now you are the brahma and there is hence no birth there no death so i am born is a statement of agyana i am mukta is the remedy is the remedy for this disease that i am born and stuck in the cycle of life and death like if a thorn pricks in your foot and you are in a jungle what will you do you a wise person will look for another thorn and with that thorn will pluck that ducked up thorn from the foot so i am born and i will die and i'll have to pay for my karmas is a thorn of avidya and then she krishna uses the another thorn that you are mukta nitya buddha always liberated truth always conscious being you are the absolute truth and with this this thorn if i'm being born and i fear of death and what will happen to me is taken out that's it so there isn't any confusion it is just that when as per the stature of the disciples mind so would be the statement of the teacher ripping sandwiches a question please enlighten that what are mahat and tanmatra and being subtle and how are they related to the physical pancha gupta mahat just means the supracosmic mind means mind my one mind which you have is one unit is the individual mind in math math means the big mind you can say like that and from this big mind arises the tan matra tanmatra is the sight sound smell etc all these five first they arise and from them arises the sense of hearing meaning the karna sense of seeing eyes senses of smell that's the grand nose the sense of taste so there is the panchatan matra comes first and then comes the senses that is the sequence that is the sequence now you can see the nose but can you see the sense of smell how that power is working um the blind person has eyes the physical structure is there but can't see and sometimes when somebody like has a glucoma or cataract and a bad one cataract so they lose their ability to see or in old age they lose the ability to hear the ear is there the drum is there inside the three bones are there but still there is no hearing so that hearing sense of hearing corona in riya indriya means that which is inside but that power will make your ears hear eyes see nose smell ability to taste ability to touch he says skin is there you can feel heat and cold and soft and harsh rough but if somebody has a paralysis then the skin is there but yet that person cannot feel what's happening what happened this person has lost the ability the sense of touch so that which you cannot see or touch or is grass is called subtle hence your indriyas are very very subtle now let me say like this give me i give you one example you can see the flower you say that i can see a flower but actually even the color of the flower is not directly seen by the eyes it's like eyes like a camera so the image which is outside gets reflected onto the lens of the eye through the optic nerve in the back of the head is the area in the brain where that image is created so actually what you are seeing is that image not the external flower same goes there are sound vibrations outside it goes into the ear canal over there there is the auditory nerve which carries the knob impulse to the brain in the region of the brain where the sounds will be analyzed by the brain and then you say i heard this you know that's why the confusion and person says i never said this and you said no i heard this i know you said it and the person said no i didn't say this i didn't mean this i never said this i just said this all the fights are because of either wrong hearing or wrong interpretation of your hearing but the hearing is very subtle the system of hearing is very subtle and how that sound wave travels from the source to your ear and from ear to the brain is again very subtle so did you actually hear the sound or did you hear what you heard inside the brain that's why the ghani says is the world existing outside your brain or is it that the world is just existing in your brain are you seeing some external world or i or is your brain just projecting this world outside the physicist today is coming to this conclusion which our scriptures our sastras have always been talking about that there is nothing actually outside whatever is there is right in your brain so you are not seeing what's there and what you see outside is also the projection of your brain what you see so there is actually nothing outside and bow the dharma says there is nothing outside it's just emptiness and whatever is being perceived is actually a creation which was happening in a moment to movement and it was dying moment to moment so there is sheer emptiness outside and deep down in your brain if you see the neurons and if we can dissect those neurons under a microscope what will you find again nothing so there is nothing so if somebody says there is nothing in your head don't be uh angry that the person is insulting the person is saying a very fundamental phenomenal statement there is nothing in your head okay yes i know that thank you very much and there is nothing outside it's just a projections of your mind and these projections are very subtle very subtle but they are coming out of mahat mahat is mind it's a mind which is projecting so the mind is projecting or we can say from the mind arose the panchthan matra and from panchatan matra arose the senses and from that we can see we see all this world of name and form and we think it is outside there no no no it's right here in your head it's a huge thing whole universe i'm recalling one swamiji uh once went uh to an optometrist and and he said swamiji it seems your your eyesight is weakening and he said can you tell me what you can see swamiji said i can see sun and moon and stars i can see all the things and how come you can say that my eyes are weakening i can see everything a mountain i can see you and your clinic and everything and all the stuff and so we said no your eyes are beginning now we need to you know give you the glasses another question from neeraj gagna samskaras the deep impressions in the unconscious mind lead to vasanas from vasanas desires emerges which lead to sankalpa and finally actions and on the contrary he again he has no vasana there's no desire for fruit of actions what is the status of samskaras in agani please explain we can say that although everybody knows sky is not blue but yet it looks blue so that blueness of the sky is not a fundamental truth it's just another illusion which has been created because there is sun in our stratosphere but this whole cosmos is filled with the darkness so this darkness and the light creates this illusion of sky being blue sky is neither blue and sky is neither dark but at times its sky is dark and black and the times the sky is blue the time sky is filled with grey clouds now what is this whole drama is the drama of the the light and the darkness in our eyes similarly for a gyani the samskaras lose its potency we have a very beautiful example a lot of vedantic scriptures give this example that if you roast a black gram and then sow it in the soil it will not germinate if you uh sow a kala chana the black gram into the soil without roasting it will germinate so it is said for a gyani these samskaras are like roasted now they lose their potency to potency to give the vasanas and the vastness into sankalpa and sankalpa into drives oh i need this oh i want this it's all gone samskaras are there well you can enjoy eating that roasted black gram the chana and have a good hemoglobin you know i always say this eat a piece of jaggery in a small bowl of roasted black gram that's my personal experience with hundreds of people their hb rises from 6 7 to all the way to 12 13 14. simba you don't need any artificial synthetic uh iron capsules to do that the black gram see the vedanta comes in the ayurveda size so the black gram and the jaggery can work on increasing your hemoglobin levels but if you sow this roasted one it will not germinate for a gyani the samskaras are like roasted black loses its potency but good to use so ghani uses his good samskaras in living the life which is going on because of the prana karmas are active until the death occurs to that physical body but otherwise it loses i'll give another example you know the the snake a poisonous snake were dangerous but if you take out the the poison out of the snake you know the the satchel which holds the poison in the snake's body if that is removed then you you must have seen you know the snake guy he he holds the snake as a garland in his neck and he's moving about in the market and you know getting money out of it so that snake which was poisonous has become a source of livelihood to this person sapera oh wonderful so the gyani uses the samskaras like that because the poor samskaras now have no more power to have any impact on gyani's life and gany has this pragya and viveka buddhi make a difference in between bad and good samskaras and we'll use the good samskaras and will easily discard the bad samskaras you do the the memory of good and bad doesn't just gets deleted from the mind of the ghani it's all there but now we'll have no impact you know there are pebbles on the road these days in ashram and there are gooseberry the amla is also on the road now for gyani everything is equal doesn't mean that ghani will eat the pebbles no ghani will still pick up the amla to eat and not the pebbles so ghani knows what's right what's wrong what's good what's bad what sugar asuba so the ghani uses this knowledge and uses the samskaras very nicely to conduct his life or her life so there is no issue at all chandra kant patel from auckland new zealand has a question this mind body buddhi is yours you run these and i will do whatever your direction is i will accept whatever fruits my action you give then at the eye of five page 49 paramatma does not inspire anybody to do any karma and neither does he give any fruit of his karma please explain this contradiction now uh the contradiction is not there dear chandra khan it's just in your mind and we'll make sure we blow it off ishvara the maya wishes to chaitanya does not interfere into choices and decisions of the individual soul the jiva and that is what the freedom of ajiwa is but jiva out of love devotion and understanding surrenders to sri krishna and says now i will do whatever you will ask me to do now this is an expression of surrender and love it's not like the krishna is the puppeteer and arjuna is saying from now i am your puppet you make me do whatever it's not like that it's more like an expression of love and surrender of arjuna to krishna that i originally don't have any desire to win a war or be a king i am desireless but you say that that's my duty being born as a prince and i owe this to my society and family hence i will do it but now whether i win or lose doesn't makes any difference to me because end of the day barata all this world is the kshitra and i am the one who is witnessing that and this whole world is my own dream so it and and even in duryodhana it is the same atman and this is the same atma which is in me it's a say matman which is there in you yumam pasti sarvatra salvam chamayi pashati the one who sees one in all is never separated from krishna and krishna is never separated from this person so it's more of like a surrender of disciple to the guru of a jiva to the ishwar i will do as you ask me to do and mind you arjuna never wanted to fight the war but because of shri krishna's understanding which he received he he says that now i will abide to whatever you say when i say that ishwara is not going to inspire or to do any karma neither he will give any fruit of his karma over here i am the word which i have used and even you have written is paramatma paramatma means the absolute truth the brahma so there is no connection in between jiva and brahma but i am talking about the jiva and ishwara so jibai saying i surrender and i bow and i'll do whatever you say so krishna is the ishwara arjuna is the jiva the next statement where i've said that paramatma is not going to interfere or inspire or motivate here i am talking about the brahma the absolute truth i am not talking about the ishwara so don't confuse that when you consider yourself as a jiva obviously there is a ishvara and for ishwara you need to surrender and also listen to what he says he or she whatever you like so what is desire of ishvara is very well documented in four vedas and upanishads so in other words we can say what upanishads say listen to that and follow that what our sastra says dharma sastra says about our conduct listen to sastras do accordingly you know don't do the papa karma don't do karmas which make you a palmer or be shy right so when we say about paramatma the parable no interference is neither the giver of any fruit nor is a motivator nor is going to interfere it's an absolute truth the substratum of this universe but when we say ishwara then what is that brahma a reflection into the maya so reflection maya and brahma three components so this is everything to do with the jiva hence there is no contradiction it's just more clarity was needed i hope chandra kant now you have received it gurima said here i have a question from gita as it says we shouldn't try to stop our thoughts just watch them is the subconscious mind clearing itself by forming thoughts i appreciate hearing back from you now there is again a little confusion which is there and that is when i say that don't forcefully stop the thoughts because you cannot force your mind to stop when i say allow the thoughts to happen i am not saying that allow the mind to be reckless i am just saying that if you understand that you are not mind and you are the witness of the mind then whatever goes in the mind will not have any impact on you because you have not associated yourself with the mind and thoughts and the emotions and the memories which are there in the mind so if this drastica is clear and i am the drasta the seer of the mind then actually mind loses its potency to be reckless and to be lost and be tamaguni or be rajoguni and be chantala be wavered and wandering the wandering mind is the sign that mind is lost in its stupidities hence when mind is a satwik there would be less thoughts in your mind that's a that's the best sign to check whether your mind is satwik or not if your mind is having a compulsively race of thoughts occurring in your mind then it is a sign that you have a very rajoguny mind so when i say don't try to stop your thoughts forcefully which you will fail to do if you even try to do the mind will give you capital you know the wrestlers have this hook to just lift the body and throw the person on the back to be bachara say that so your mind will give you a dhobi bacharach what you do is you just allow the mind to be settled by using the pragya and viveka buddhi what to do what not to do what's right what's not right what's dharma what's our dharma and where your mind gets lost in anger greed jealousy so you use your knowledge to calm your mind address what is bad in the mind and then not be associated with it that's the way where slowly the mind will become calm will lose the wish and will to think and run and that will be a natural state of mind but not forcefully induced state of mind if you do it forcefully how long will you hold your mind here and there the mind will jump out and say oh no no more it's like a child a reckless crying child who is stubborn or you cannot make that child you know be calm and there is one way only the child is going gaga and just crying and making noises just ignore the child we'll make a ruckus for some time and then we'll lose that it's not having any impact so why waste your energy children are very smart so once they understand this they'll come down obviously so the very wise mothers wouldn't just run after the child every time the child sobs and cries oh no problem cry cry cry cry for some time mother is not cruel mother is very wise because she knows how long will the child cry will calm down so it's okay these days the mother and father they are so obsessive of their children they won't let the child cry and they will just give them everything everything everything so i'm seeing a 10 year old boy and girl holding a smartphone and busy in the phone and lost in the phone and losing the grip of the real world and then i was just talking to a mother of a 12 year old boy and she said that i found my boy watching a pornographic site 12 years old watching porn so she was asked what to do and and the child won't listen teenage is coming and even before the 13 has happened the porn has happened so i said but wasn't it a little foolish on your part to give a smartphone to your child but because of the covet studies are happening online so children are being provided by parents a phone and then when children are not guided properly they move on to those sites where they shouldn't be and my parents should see that when your child is ready please have some talk about these so called adult stuff in a very regimented and nice way so that the child doesn't gets into pond sites to gain the information so parents really have to be wise enough to you know sitting down with them not hiding this fact of life but now don't begin to talk to a six seven eight year old child about all this stuff the adult stuff but if your child is you know because of circumstances getting attracted to this stuff then don't panic sit with them and let them know that it isn't their time for this and when the right time comes they will obviously they will be very encouraged and motivated to get married or to be in a relationship but 12 13 14 is not at the age to be on the pawn sides and or to experiment what they saw and there's very pathetic times in this way because children are exposed to this tabooed stuff in a very early ages and that's why just recently there were some rape cases where a minor is raping another minor now that is a i would say and lack of education and lack of guidance on the part of the child and responsibility comes stark on the parents well why would teachers take the responsibility the parents have to be wise enough and to guide them what to do what not to do and not hiding it because if you hide they will get the ways and means to know what the hell you know goes on in a closed room you know they get intrigued about you know why parents are behaving in certain way and they want to know more more very curious so it's duty of parents that in right time uh don't be ashamed if your child is looking at porn don't be ashamed ask him to okay watch in front of me and then explain him all the biology of the male and the female body and also the the the implications of before time if you go into it what will it do to you and how it can hamper your studies and how how you will lose your abilities to learn and explore the world and this is not everything so a very mature conversation should happen so same thing applies to your mind your mind is like that silly child who wants to do the bad stuff i won't say bad i would say that which is not recognized or legal so what we do we don't fight with the mind but we make the mind understand this i give you one small example one time there was a 15 year old girl in sheer depression because she had no boyfriend and her all friends in school had a boyfriend so i had a talk with her and end of the talk it was that you know this will be a great destruction you will lose your ability to concentrate on your studies and your sports will be hampered and she wanted to be a baseball player and i said well that that will hamper because you will not be exercising enough you will not be eating enough and you won't be practicing enough and you won't be giving enough time to your studies and you will lose on to become a sports person lose on to have a degree and the culmination of your so called boyfriend girlfriend relationship would be you get married and then you get pregnant and then you have a child and you are a child yourself so how will you take care of cleaning grocery washing baby crying baby waking up whole night and you can't sleep you'll have dark circles under your eyes and lose your you know she said no no no no i don't want a boyfriend well thank you very much the parents were very happy and they were you know really really happy and thanking me for making the child understand so same approach please have it with your mind don't forcefully put it into a silent mode it won't go so just be wise enough to see mind is not me and i am the seer the witness of the mind and mind knows the difference in between dharma and our dharma and my notes what would be the culmination if i go into a dharma and then play playing all the cards in front and then choosing to act wisely so more satvikta more gyan more knowledge means more calm mind and without any effort mind is calm and quiet and without any effort you can then sit in a meditative state for a longer time then reap the fruits of dhyana and have a beautiful life and beautiful mind but never forcing anything allowing it to bloom into silence
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