Transcription
Hey, oh. [Music] Oh. [Music] Oh. [Music] [Music] [Music] [Music] So today's doubt clarification session, we're not going to see any new verses today. Doubts that have been submitted, I will just read one by one and then answer. Let us see how many we can complete.
First question: When I inquire on who really I am, I get the convincing answer that certainly I am not the body, but another entity other than the body. And that entity is connected to my mind. When I further reflect on the mind, and my attention shifts to the one who is seeing the mind, my awareness of the mind, the question then shifts to, "Am I the awareness that sees the mind? The awareness itself?" At this point, I am unable to think and hold on to the thought further, and the question remains unresolved.
The question can be resolved by saying that yes, I am the awareness that is seeing the mind. I am that sakshi chaitanya. I am the witness consciousness that perceives the thoughts of the mind. So hold on to that awareness. That is sufficient. That is meditation, right? So when you are perceiving the mind, not getting involved with the thoughts of the mind, but you remain as a witness of that mind, that witness consciousness, that awareness itself, you are okay. So hold on there and stay there. No need of further inquiry, right? That itself is the final point. First question.
Second: I am identifying with my body and my physical looks. As I age, my body ages, and then the body loses its luster. One day, when the end of the body will happen, how will I know that I don't exist anymore? Or what I am now, is it real?
See, first of all, when the body will cease to exist at the time of death, the experience will not be that I don't exist anymore, because I am something different from the body. Similar question is also there, asked by somebody else, "How do I know I have died?" You see, such kind of experiences don't require any kind of proof. You will know internally. Whether, say, for example, you sleep, how do you know you have slept? Anybody is there else telling you that, "Now you have slept, now you are dreaming, now you are getting up?" Nobody else has to tell you. So these are very personal experiences. You don't need confirmation from somebody. You will know it intuitively. Intuition is there which will tell you that, "No, death of the body has happened." And you will then, subtle body along with the jiva and current sharer, then will go to the next embodiment, and the journey will continue. So it will not be an experience which says that, "Now I am not there."
The question is, "What I am now, is it real?" See, that is again a very relative question. What are you now depends on what you think you are now. Do you think you are this body? Then it is not real, why? Because one day, the body will end. I cannot be the body. I know my body, something that I know cannot be me. So think about this. Whatever we are experiencing, is it real or not? Yes, relatively real. Yes. Don't worry about that experience. When the time comes, when the body falls, when the jiva leaves the body and goes to another embodiment, jiva will know intuitively that the death of the body has happened. Okay? That will happen automatically, right?
Next: How to practice? Is there any book or any notes available for further practice for proper chanting of mantras and some Samskrita words, etc.?
It will happen by practice only. As you have said, today I will also be posting the first hundred verses that we had recorded previously. I will put it there. Just listen to it more and more. You listen to it more and more, you will get practice of it, right? Entire Bhagavad Gita chanting is available. Swami Brahmanandji's CD is there, you know, very beautiful CD. Just listen to it. Some important Vedic mantras, some important stotra suktas, all of that, you know, change in my mission. If you go to the website, etc., you will be able to get the recordings. Listen to that again and again. Try to chant with the book. Many books are available again of suktas, of Viveka Chudamani, of all other granthas, all other texts also. So by practice, you will be able to do it. Let us go further. [Music]
We do Vedantic study and take our mind inwards towards the Self to realize Brahman, which we are striving to know. When we simultaneously do Bhakti on study, we understand Bhagavan and His Mahima. Srimad Bhagavatam opens our eyes to something totally different about divine glory. This causes confusion in the mind on what to follow and what to explain to our youth who bombard us with seeking questions. Can you give us some clarity in which direction we need to take our mind when we are walking this path without a physical guru being there to show us the right path?
See, actually speaking, all the texts that you have mentioned are Vedantic texts only. One should not consider Bhagavatas non-Vedantic in nature, because it is not. In Bhagavatam also, Vedantic thoughts are only there. It is a text written by Bhagavan Sri Veda Vyasa, who started Advaita Vedanta philosophy by writing Brahma Sutra. So please, while studying all the texts, don't have this kind of divisive vision that, "This is a Vedantic text, this is a Bhakti text, this is some other text." All texts are talking about the same thing. The methodology of each text of explaining that thing may be different. The Upanishads will explain the Vedantic truth differently. The prakarana granthas will do it differently. Bhagavad Gita will do it differently. So to Bhagavad Purana or Ramayana will do the same thing. The methodology might be different.
Now, how to do, what to do with the mind? In Indian culture, the freedom is given as to which path one should follow. There are various paths. There is a path of Karma, Karma Yoga is there. Path of devotion, Bhakti Yoga is there. Path of action, a path of knowledge, Yoga is there. Ashtanga Yoga is there. So many paths are there. Now, one has to find out which is the path for oneself and start following that. Again, while following the path, please don't think that the other path is different or the other path is opposite to my path. No, it is just a distinct path. It gives importance to different things. I am giving importance to different things. All the paths are going towards the same realization. Keeping this thought in mind, if we do, then this kind of confusion won't be there. So we think that Bhagavata is telling us something else, Puranas are telling us something else. No, Puranas are not telling us something else. Puranas are telling the same thing in a different way. The meaning of the Vedas is explained in the Itihasa and Purana through stories, but it is the meaning of the Vedas only that is explained. So Puranas, Bhagavata, etc., will not give us some different kind of knowledge. It will not take us somewhere else. It is still on the same Vedantic path only, that the Puranas are written. Okay?
Now, how to answer youngsters? See, it's a tricky question because it depends on whether the youngsters are asking. Point number one, if they are asking, then only tell. Otherwise, don't go and unnecessarily create confusion in their mind. If they are not asking, let them find their own ways and methods to get this. Don't force to children. You can force to youngsters, you cannot force. Now they have become independent thinkers. Now let them go in their own speed, right? If at all they are asking about something, please answer in a very basic way. What is the basic thing that they can follow? Basic thing about their duty, basic thing about their spiritual sadhana, basic thing like just five minutes of meditation in the morning, five minutes of japa in the morning. These are basic things. Why I am saying basic? Because everybody will have to do this. There is no conflict with this kind of sadhana in whatever they are studying, and they will also be able to see the effect of these sadhanas very early, right? So if at all they are asking, please answer in this way. Where they are not exposed to so many types of scriptures at the beginning, slowly, slowly let them go through each and every one. We have two beautiful books of Gurudeva. One is called as "Kindle Life" and another is called as "Self Unfoldment." These are brilliant books for youngsters. These are the books that changed my life, you know, when I was young, and when we were, we were not exposed to these Upanishads, etc. Immediately, we studied these books, and we slowly, slowly, in a scientific manner, we started entering into Vedanta, and that is how we came to finally to prakarana granthas, then Puranas, etc. So take them slow. That will be my advice for this.
Next: During Vijayadashami, Diwali puja at Ayyappa temple, of which fortunately we were Yajaman2, we saw Swamiji doing lot of rituals appropriate to that puja. Do we as seekers and Vedantins need to know many mantras, sutras, and such rituals and do such upasana too on our spiritual journey? And is this way not different to the philosophy of the Self and Brahman as in the Upanishads?
I think I have answered this question. Uh, see, how are these rituals opposite to Vedanta? I, I am not able to understand. See, in the beginning of the puja itself, we remember what is the, what, what do you mean by puja? Puja means worship. Worship of the Lord, okay? Fine. Where is the Lord? Where is the Lord? The Lord is in our heart, that's what Vedanta says, isn't it? So in the puja, if you have carefully noticed the pujas that you have mentioned, while doing Avahana, what do we do? We touch one hand to the padukas or to the vigraha, another hand to our own heart, and we say, "Now, for some time, oh Lord, who is sitting in my heart, please come and take this form so that I will be able to worship." So it is not opposed to Vedantic knowledge at all. That is point number one.
Point number two, should we know these many mantras, etc.? That is up to you. If you think your mind will be calm and quiet while doing puja like this, while chanting the mantras and sutras like that, please do that. Puja is one of the ways of focusing our mind. Puja is one of the ways of purifying our mind. So it is a Vedantic sadhana. So these are all not opposed to the philosophy of the Self and Brahman at all, okay? This is just the practice of philosophy. I was mentioning again, I will mention the books are "Kindle Life" and "Self Unfoldment." In these books, again, written by, authored by Puja Gurudev Swamiji Mananji, you will see the logic behind rituals. Gurudev will say, "Religion has two aspects: one is philosophy, and another is ritual." And he explains very beautifully. If you are only following philosophy without understanding the ritualistic aspect, without understanding the practical aspect of that philosophy, you will not be able to progress. At the same time, if you are doing only rituals without understanding the philosophy behind it, again, your knowledge will be half, and you will not be able to progress. It is only when both are going together will you be able to understand, right? So these are the puja, japa, etc., are the methods to practice philosophy, right? If philosophy is not practiced, if philosophy is not brought in our life, it will merely remain an intellectual understanding. That should not happen, right? For that purpose, all these are very effective sadhanas, including the puja, okay? So please don't think that they are opposed to Upanishadic statements, etc.
Next one: In the last doubt clarification session, you explained to someone's question, and I want to make sure my understanding is correct. To simplify, if I have an example, 2200 bad karma followers to endure and 100 good karma fellas to endure, it is better not to try to do more karmas to get good karma fallout or even to even it better, but better to do Karma Yoga and gain Chittashuddhi to give strength to bear consequences of whatever fall I have to endure. After the teachings, we know to do all actions with Karma Yoga spirit. I guess I have given 200 and 100 in the example, but in the real, who knows how many bad karmas I have done? That is why I wanted to ask if the understanding is correct.
The understanding is correct that one should do Karma Yoga. Why? Because good karmas or bad karmas, both will have the result of punya and papa, and to exhaust both punya and papa, I will have to take birth. So by doing more of anything, I am not going to come out of it. Also, please note that Karma Yoga is to do duties in the attitude, with the attitude of Karma Yoga. So it is not that I am doing bad karmas and calling it as Karma Yoga. That is not possible, right? So I am supposed to do good karmas with the attitude of Karma Yoga. That way, if I do it, it will result neither in punya nor in papa, but it will give Chittashuddhi and it will prepare my mind for Self-knowledge. You are absolutely right.
Next: If a person starts walking the path of the spiritual path, his seven generations get purified, and if he realizes, then the seven generations also get liberated. Since it, since it is said in the scriptures, it must be true. But how can they get liberated without self-knowledge or any self-effort?
See, first, let me answer it in this way. Who says that there is no self-effort? Unless the person has put self-effort, such a person who will be liberated will not be born in that person's family. So the very fact that such a great Mahatma is born in my family, for example, proves that I have put some effort. We know that the birth is according to the prayer of the, isn't it? I need to have good prarabdha, that is, result of my past self-effort, to get a Mahatma in my family. So one cannot say that the person, the ancestors, have not done any self-effort. And as a result of their self-effort only, the Mahatma is born in their family. That is point number one.
Point number two, can liberation be possible without self-knowledge? No, it is not possible without self-knowledge. How will they get self-knowledge? That is a different question altogether. What the Shruti, what the scriptures are telling, pavitram, right? It says that the entire kula becomes purified, right? But why? Why does it become purified? Because a person is born in the generation, in the family, in the lineage who is desiring to know Brahman. And now, if the person actually knows Brahman, they say the generations are liberated. Now, here, two concepts we need to understand. One is, they may not be talking about jivanmukti liberation, why? Because the ancestors are dead and gone, right? Suppose the Mahatma in one family realizes, the ancestors may not be alive. So they are not talking about jivanmukti for sure, because that may not be possible all the time, surely not possible if you are talking about seven generations. Surely the Mahatma's seven generations are not alive when the Mahatma is getting realized. That is point number one.
Point number two, liberation has many, many different meanings. Liberation also means that you are born as a particular, in a particular embodiment, you are released from that embodiment. That is also called as liberation in Puranas, etc. We will hear many times stories that a Gandharva or Yaksha was cursed to be born as human being, as a Rakshasa, and then somebody will release that jiva from that curse. Sri Rama releasing Kabandha, or you know, Sri Krishna releasing those two Rakshasas, you know, with his in his leelas. So that kind of liberation also they might be talking about. Now, if at all they are talking about Self-realization or liberation from the bondage of Samsara, then that is not possible without self-knowledge. So then, Guru or the Lord has to create that self-knowledge in their heart, in the heart of the seven generations, in order to get that liberation. Okay? But generally, they speak of liberation in such cases only as liberation from that embodiment. They are not talking about kaivalya moksha. Okay? This is some clarification, I think it will help.
Next question: How to do Manana? Please explain with an example.
See, Manana means what? Reflecting on the meaning of the scriptures. So the scriptures we have heard, and in Shravana, we have not only listened to the scriptures but have come to a right essential meaning. Has happened in Shravana that we have understood. We have listened to the entire topic, and we have understood that, "Okay, this is the main point." Now, on that main point, I am supposed to reflect. Do Manana. Now, what are the different ways of doing Manana? There are many ways. For example, one way is writing down whatever we have understood. Because what happens when we start writing what we have understood? Many doubts come. Why? Because when we listen, the doubts may not come, because you are, so to say, passive. But when you are writing, you are actually thinking. So when you start writing, you yourself will start getting the thought flow, and then some doubts may come. "Oh, how come? Why it is like this? Why it is like that?" I'll give you an example. We have seen two verses which explain that the nature of the Self is that of bliss. You remember two verses we had seen at the end of subtle body, the discussion on subtle body, at the end of that we had seen after the ego, etc., was mentioned. Uh, there were two verses that there was one logic. "I like the object that gives me joy. I like myself the most." That means I am giving joy to myself. The most. To give joy, I must have joy. And therefore, since I give maximum joy to myself, I must have maximum joy. And therefore, I must be of the nature of bliss." This is a logic. Now, on this logic, you reflect. You reflect means make your notes, write it down, try to explain to somebody. Somebody means who wants to know, okay? Don't catch hold of some other person who is not interested and, you know, listen. You know, "I am explaining you something important." Know that that thing may be important for you, but may not be for that person. But try to explain. Then what happens? When you start to explain, your thoughts get clear, and you start reflecting. Sometimes, for Manana, independently thinking means what? You are just thinking and you are trying to understand the meaning of the verse, and you start asking opposite questions. If the verse says that I am of the nature of Sat (existence), then you ask a question, "What if I am not of the nature of Sat? What will happen?" See where your mind takes you, right? This is called as Manana. Sometimes, discussing among the people who have studied the similar thing is also one way of Manana. I think one group within our class is doing that. We have class on Sunday, they meet on Saturday evening, and they, you know, discuss on the same topic. So what happens then? That is reflection. Why? Because somebody else is telling that is creating some thoughts in my mind. Then I also explain my ideas. So again, that kind of, you know, what we say as churning happens, okay? That is called as Manana. That is how one should practice. All right.
Next: Shankaracharya says that all desires start with the senses. So we shouldn't even look around while walking and walk looking at our feet. We live in this world that is full of sense objects. So how do we ignore them or learn not to react to them in practical ways on a daily basis?
Correction: Shankaracharya doesn't say anything like that. Shankaracharya never said that you should not look at the objects. Shankaracharya is saying the objects are attractive to us because we give that power to them. Why? Because we have desires for them. So I, I understand from where this is coming. There are many, many Mahatmas who will say like this that, you know, while walking, just look at your own toes and walk so that you don't, you know, are not attracted towards objects, etc. Those are all correct methods. I am not condemning all those methods. But please don't say that Shankaracharya said here in Viveka Chudamani. He has not said anything like this. The point that he is mentioning is, "What any object attracts us because we have desire for it." If you remember, we had seen one story. The Guru that Gurudev used to tell, that the husband and the wife and the son is going for shopping, remember? In the toy shop, the son is very much fascinated. In the electronic shop, the father is, husband is. And in the sari shop, the mother is, or the wife. So it's not about objects, it's about our desires. So when we are living on a daily basis, there will be objects around us, no doubt about it. Now, how to practice this Vairagya? Various ways are there. One interesting way is, say no to things for yourself. I am not saying in front of people, etc. For yourself. When the desire comes for some object, enjoyment of some objects, randomly, I am not saying all the time, say no. It may not work. But just say no and see whether your mind listens. For example, we are just sitting and suddenly thought comes, "I should eat ice cream today." Try to say no. If you can say no successfully, that means you are not dependent on that object. If you are successful, next time say it more firmly, saying that, "Yes, last time I did. There is no problem. I don't need this." Independence is what is the meaning of with or without. With the object, without the object, I should have the same level of happiness, right? So try to practice this rather than not seeing the objects, because that is not possible, okay? You will come across objects. The objects will be in front of you. Try to say no, especially to objects which are your, what do we say, soft corner, where you fall easily. To such objects, try to say no, okay? This is one method by which you can practice.
Now, practical ways. Another way also is there, which we have seen as Dosha Drishti. Suppose it is your habit, not just that object is creating some kind of desire, but suppose it has become a deep-rooted habit. Then list down all the negativities of that object. I will give you an example. Some people have gotten into the habit of opening mobile early morning before they come out of bed. So before the moment you get up, first thing you do is you start seeing WhatsApp, Facebook, Instagram, whatever it is. Now, you being, you know, kind of, uh, introspecting, you being on the path of spirituality, you very soon understand that this is not a good thing. Now, how to stop this? Mobile will be there. Every day there will be messages. Every day. How to stop? List down all the negativities of that. Number one, early morning it wastes a lot of time. Number two, then I have to rush to get ready, and in the process, I don't do things properly. Number three, early morning looking at all these worldly things create unnecessary disturbance in my mind. It is not worth it. Number four, like that, one, two, three, four, five, you start writing down the negativities of that enjoyment. Then what happens? Then every day you read that. See, remember, when you are reading also, next day again you will see the phone. No problem. Still, that day you read all the negativities. If you remember any new point, add and read it every day. Slowly, slowly, you will see that you will stop doing it. It will happen, okay? So these are some techniques which we can practice, right?
Please explain the removal of Viparita Bhavana by Dhyana. It is not clear to me.
Right. So we say that there are three obstacles. What is that? Means I don't know my real nature. Who am I? So in Shravana, when I hear, "I am of the nature of bliss. I am that Brahman, that supreme reality." This Abhavana is removed. But doubts come. Asambhavana is there. That, "How can I be that Brahman? Why Brahman is all-pervasive? I am just pervading this body." Then you start reflecting, Manana. "What I consider myself to be is Jiva. That is not me. I am also all-pervasive only." So through Manana, one removes Asambhavana. And then your knowledge that you have gained in Shravana becomes strong. That, "Yes, I am that supreme reality. I am that Brahman." But it is at this point only intellectual knowledge. It has to become experiential knowledge. So in Dhyana, in Nididhyasana, what we do? We allow this thought of "I am Brahman, Aham Brahmasmi" to settle in our heart. So in meditation, what we do? We stop thinking about all other things. Slowly, slowly, slowly, we start to disassociate from the world, from the body, from the senses, from the mind, and we focus on a single thought: "I am Brahman. I am Brahman. I am Brahman." Now, when practiced for a long time, this Nididhyasana removes Viparita Bhavana. Viparita Bhavana means contrary notion. What is the contrary notion? The contrary notion is that "I am Jiva. I am Brahmachari Chaitanya. I am a man. I am a young man. I am an Indian." These are all contrary notions. Actually, who I am? I am Brahman. So though I have intellectually understood, "I am, I am Brahman," I am not experiencing because of these contrary notions. So what I do in Nididhyasana? I try to make this thought "I am Brahman" extremely subtle, to so much depth. I take this thought up toward, to the depth where the contrary thought exists. So in Nididhyasana, this Aham Brahmasmi vritti is taken deep and is made stronger. And when it reaches a point where there is that vritti is there, when it reaches that, it removes that Viparita Bhavana. And then the intellectual understanding, "I am Brahman," becomes experience. That is the concept of Nididhyasana removing Viparita Bhavana. You can imagine some example like, suppose there is a glass, and at the bottom of the glass, something has fallen. Now, to remove that thing, suppose you keep rotating your finger on top, nothing will happen. You have to take the spoon or the finger right at the bottom where there is that thing which has fallen. Then only you can remove it. Viparita Bhavana has gone very deep. Therefore, this Aham Brahmasmi vritti thought also has to go that much deep to remove that Viparita. That deepening of the thought "Aham Brahmasmi" is what we do in Nididhyasana. Okay, hope that clarifies.
Please explain Upadhi, limitation, and superimposition in a single example.
Upadhi means what? Conditioning, limitation. Superimposition. Actually, all these concepts are same only. So I can give many examples explaining the same point. But a simple example that is given traditionally is the space, the room space, and the pot space. This is the example given for Upadhis. Now, pot, when there is a pot, okay? Pot is not available to us now. Glass, empty glass, okay? Empty glass is there. We say, "Inside the glass, there is space." Yes or no? Small space is there. We call it as glass space. Now, we are sitting in a room. Inside the room also, there is space, which we call as room space. Now, this glass space is small. Room space is big. Outside the room, there is total space, which is all-pervasive and vast, correct? This is our understanding. Now, please think further. Is there space inside the glass? Yes. Is there space outside the glass? Yes. So, is it right to say that space is in the glass? Or is it right to say that the glass is in space? Careful. There is space inside the glass. There is space outside the glass. Is it right to say that space is inside the glass? Or is it right to say that the glass is in space? Why? Because inside also space is there. Outside also space is there. In that glass also, the glass is made up of metal. Within those metal molecules also, there is space, isn't it? So, actually speaking, space is more pervasive. Space is inside the glass, outside the glass. Space is inside the room, outside the room. Actually, room, glass, these are the things in space. Space is not in them. Point number one.
Point number two, even when the glass is there, has the glass actually conditioned the space? Actually, no. We think that it has conditioned the space. Why? Because we think that inside space, inside the glass, the space which is there is different from the space which is outside the glass. This is what we think. Therefore, we say that inside the glass, there is small space. Room space is little bigger. This smaller, bigger, these are relative terms, relative to what? Relative to the Upadhi. In this example, what is the Upadhi? Glass is the Upadhi. Room is the uh, because the glass is small, we feel that the glass space is small. Because the room is bigger than the glass, we feel that the room space is bigger than the glass space. But actually speaking, room space or glass space, such concepts are not there. There is space, unconditioned. We only think that it is conditioned by the glass or by the room. Are you getting the point? So what is happening here? The space is undivided, unconditioned. Because we think that the glass is small, we call glass space as small. Because we think that the room is bigger, we think that the room space is bigger. Actually, there is no concept called room space. There is no concept called as glass space. Space is space. It is everywhere. Similarly, Brahman is all-pervasive. I feel conditioned by, why? My body. There is a small Brahman in me, conditioned Brahman, whom I call as Jiva. And I have given, right now, what happens is, Ishvara with entire Upadhi is bigger. So the Brahman who is associated with the total Upadhi, we call as Ishvara. And then what we say that is different, I am different. But my dear, the concept that I, Jiva, and Ishvara is not there. There is Brahman alone. Just like there is space alone. There is no concept of inside space, outside space, space, space. Actually speaking, the walls of the room cannot condition the space. It is only because of ignorance that we call that the space is conditioned. Similarly, Brahman cannot be conditioned. Because of our ignorance, we think it is conditioned. It is conditioned as Jiva, and it is conditioned as Ishvara. And then we consider Ishvara to be different from us. This is all in delusion, in ignorance.
Now, remember, the moment there is a conditioning, Upadhi, there will be limitation. Why? Because the limitation of the Upadhi will be superimposed on the Brahman. That is, so to say, super, so to say, conditioned by that Upadhi. Example: I have got one Upadhi, one body, one mind, one intellect. Therefore, I have limited power. There is a limit to which my body can lift things. There is a limit to which my mind can think. There is a limit to which my intellect can understand. Why? Because there are limitations of the Upadhis. Now, compared to me, Ishvara has got total gross, total subtle, total causal Upadhis. So obviously, his physical power, his mental power, his intellectual power will be vast, much more than me. Why I don't have that power? Because I think I am limited. Because I think I am the Jiva who is limited by that Upadhi. Actually speaking, I am not limited. The room space, the glass space, is space alone. There is no quantitative or qualitative difference. We create quantitative difference depending on the Upadhi. And because this difference is not real, we call the Upadhi as superimposition. Space is space. It is not conditioned by the four walls of the room or the glass. It is not, it cannot be conditioned. Space cannot be conditioned. In our ignorance, we think that the space is conditioned. Now, the conditioned space will have limited capacity, limited power. And therefore, to understand that it is not actually limited, we call that conditioning, that Upadhi, as superimposition. Superimposition means what? Something that is not actually there, but appears to be there. Are you getting? In the inspirational talks, no, they will charge you with all these kind of words, "Get up, sky is the limit, you can do anything." There is no limitation. Actually speaking, it is the fact. The only problem is, they will charge you to do all the selfish things. That, that is the only problem. How? Get up, earn money, earn money. Anybody can earn money. What is a big deal in that? The real challenge is, get up and realize the Self. That is worth doing. Why? Because that is the thing to be done in the human life. All other things are there in all other lives also. The fact is that I am not conditioned, and therefore I am not limited. So the conditioning or the limitation that appears, what about that? It is a mere superimposition. I am not limited, right? That's the answer.
Next: If gross body, bhoga ayatanam, ah, antahkarana, caused four bhoga. Okay. The question is, gross body, we call as bhoga ayatanam, the house of experience. Subtle body, sukshma sharira, etc., instrument of experience, experience of joy and sorrow. The question is, who is the one who is enjoying? The answer is the consciousness associated with the subtle body, whom we call as Jiva. He is the one who is enjoying. Enjoying what? Enjoying joy and sorrow through what? Through the antahkarana, through the subtle body, inward, staying in the gross body. So who is the one enjoying or suffering? It is the Jiva who is enjoying or suffering. Who is Jiva? Consciousness associated with gross, subtle, and causal body. One set of Upadhis. If you remember, in BMI chart, we had seen BMI chart, that BMI, body, mind, intellect, are the equipment, instrument. In that, body is the bhoga ayat, the house of experience, house of enjoyment and suffering. Mind and intellect are instruments. That PFT, BMI, PFT, OIT, isn't it? That PFT, perceiver, feeler, thinker, that is the one who is enjoying and suffering. Why? Because he is associating himself with the BMI, body, mind, intellect. So who enjoys? Who suffers? It is this PFT. It is this individual Jiva, okay? Hope that clarifies.
Next: In Bhagavad Gita, verse 14 of chapter 7, Bhagavan says that "Verily, this divine illusion of Mine..." dot, dot, dot. It appears to me from this that Bhagavan is saying that Maya is His. So how can we say that from the Brahman standpoint, Maya has no existence? Getting confused.
You see, when Bhagavan Sri Krishna is saying, He is not talking as Brahman. He is talking as Ishvara. Ishvara, then, then you will get the clarity. From Brahman standpoint, there is no Maya. There is no doubt about it. From Ishvara standpoint, there is Maya. Because who is Ishvara? Ishvara is Brahman plus Maya. And Ishvara being Maya Pati, being in charge of Maya, Bhagavan says, "There, Mama Maya." He is not talking from the standpoint of Brahman. He is talking from the standpoint of Ishvara. Right? If you understand this concept, then that understanding will be clear.
Next question: Harem, ave jiva, subtle body, known as linga sharira. Linga means indicator. Sharira means body. The body which indicates. What does it indicate? It indicates whether the person is alive or not. See, gross body cannot be called as indicator of life. Why? Because even when I die, my gross body is remaining. So just because gross body is there, I cannot say that the person is alive. So what tells me? The subtle body indicates whether the person is alive or not. Whether the person is functioning or not. Whether the person has got a reflection of consciousness working in him or not. Now, in subtle body, pranas are there. Subtle body, mind is there. Subtle body, senses are there. That's what the doctors also check, isn't it? When they want to see whether the person is alive or not alive, they will open the eye and put the light and see whether the eye is reacting to that. They will check the breathing. Sometimes, what happens? The person goes in coma, but still the pranas are functioning. Now, pranas are subtle body. Therefore, they indicate that the life principle is there. Life is functioning in a person. Therefore, we say sukshma sharira is linga sharira. It is an indicator of me being alive.
Next question: What is the relevance of Karana Sharira? What is it? Karana form? It is karana for other two bodies. Karana Sharira means causal body. It is cause for what? It is cause for gross and subtle body. You see the definition of karana. It is the cause for other two bodies. See, causal body is ignorance. Um, ignorance is the cause for cause for my antahkarana. And cause for my gross body, isn't it? We say no, product of the causes. The gross body, however, is coming from where? From there only. Karana is serial only, right? So therefore, we can say that causal body is called causal body because it is the cause for other two bodies, for the subtle and gross body, right?
Next: How can an individual be in the state of joy similar to that experienced in deep sleep? How to overcome avidya in deep sleep state to know the joy? Is this possible?
How can an individual be in the state of joy similar to that experienced in deep sleep? By sleeping. That is the only answer possible. You cannot enjoy that kind of joy in any other state. Why? Because the joy of deep sleep is because of absence of all the objects, which is possible only in deep sleep. So you can gain experience of that kind of joy only in that state, only in the state of deep sleep. Point number one.
Point number two, is how to overcome the avidya in the deep sleep state? You don't have to overcome avidya in deep sleep. You have to overcome avidya in waking state. Avidya be there in deep sleep. What is the problem? See, though avidya is there in deep sleep, I do experience joy in deep sleep. Every day when I wake up, what is my experience? "Ah, I slept nicely." Isn't it? Unless there was a disturbed sleep, which is not deep sleep, unless there were a lot of dreams, every deep sleep experience is that of joy. So there is no fault in such experience. Please allow that experience to continue. One has to overcome avidya in the waking state, not in the deep sleep state. Getting it? All right.
Next question: It is said that all jivas are part of supreme power or Paramatman or Brahman. Acharya says everything other than the Self is anathema, Maya, or asat. Then how do we look at the connection between two souls? Chaitanya is there in every living being. How can that relation come under Maya?
Okay, let me first correct what you have said previously. Said that, "It is said that all jivas are part of supreme power or Paramatman or Brahman." No, they are not part of Brahman. All jivas are Brahman. Point number one. Point number two, "supreme power," you have said it as Paramatman. No, Brahman is not any power. Brahman is supreme reality. Power of that Brahman is called as Maya. That is another issue. Now, next question is, "If everything other than Brahman is anathema or Maya or asat, then how is there connection between two souls?" What is soul? I, I hope you are referring to soul here means Jiva. How the two jivas are connected? Now, various ways you can find connection. You can say, "Two jivas are connected because the body of one jiva and the body of another jiva are connected." How? There is a blood relationship. What, whom I call as my mother? The body has her body has given rise to this body. So there is a connection on the level of body, correct? You, you understand the point number one. Second thing, there can be some connections with respect to mind. My friends, we are not connected by any blood relationship or because of the body, but because our minds are connected. There can be relationship on the level of intellect. My co-students, those who are studying with me, that person is also connected. Studying, I am also studying. So there is a connection on the intellectual level. So for connection between two jivas, Chaitanya aspect doesn't have to be there. Though the ultimate connection is the substratum consciousness, but that is the connection between everything. Why just confine it to living beings? Even I am connected to my mobile, huh? You can say, through Chaitanya aspect, the mobile also has got Chaitanya as its substratum. I have also got Chaitanya as its substratum. So that also can be. But the fact of the matter is, in our day-to-day living, in our transactional world, the connection is because of body or mind or intellect. We don't recognize the connection based on Chaitanya. Because if we recognize, then we will be connected to the whole world. You cannot say, "I love my family, but not neighbors' family." You cannot say that. Why? Because Chaitanya aspect is same. So if at all that connection, you recognize on the level of Brahman, then there has to be total love. There has to be total connection. What in Bhagavad Gita, etc., will be called as Sarvatma Bhava? Recognizing the Self as the Self in all. Recognizing yourself as the Self in all. That has to be there. The Mahatmas have that because they understand, they recognize that connection on, on the ultimate level, right? But on other levels, the connection can be there on many, many different ways, okay?
Next question: Are Mishra and Malina Sattva one and the same?
Yes, they are one and the same. In this text, there it is called as Mishra Sattva. In other text, it will be called as Malina Sattva. Malina Sattva means when Sattva is mixed with Rajas and Tamas. But please also understand that the word Malina, Malina means impure. So many times, when Malina Sattva is mentioned, they refer to Rajas and Tamas dominating Sattva, not just that Sattva is mixed with Rajas and Tamas, but the proportion of Rajas and Tamas is more, and Sattva's proportion is less. That is what they call as Malina Sattva. Sometimes, I am saying that maybe the meaning, most of the times, Mishra Sattva, Malina Sattva are synonyms. You can use either Mishra Sattva or Malina.
Next: In the last session, we had mentioned that there are four different types of Pralayas. One is from deep sleep, our deep sleep to waking state. Another is at the end of one day of Raman Brahma, night. And one after one Brahma's lifetime. During these two later Pralayas, what happens to all living beings in the cosmos? Do they also feel the manifestation and unmanifestation state?
Okay, so four Pralayas we have seen. Nitya Pralaya, Naimittika Pralaya. Let us understand this, because again, one more question is coming of the same type. Nitya Pralaya happens when I go to sleep every day. Nitya means daily. So when I go to sleep, in deep sleep, say, what happens? I am not aware of the world at all. So, so to say, the entire world has merged into me in a causal state. And when I wake up from that unmanifest state, again the world manifests. That is what is called as Nitya Pralaya.
Naimittika Pralaya means the sleep of Brahmaji. So at the end of Brahmaji, the creator's one day, all the worlds, all the ten worlds, not fourteen worlds, top four worlds remain. Maha Jana, Satyam, these top four worlds remain. Remaining three, Bhu, Bhuva, Svar, seven worlds, nether worlds, all the ten worlds, their jivas, all the beings, etc., on these ten worlds, they go back to their unmanifested. They don't realize. Just as I don't realize how long I stayed in my deep sleep. Only when I get up and I see the time and then I compare, then I know that how, how much time I slept. But because this Naimittika Pralaya is the sleep of Brahmaji, I will not be able to have track of time. The jivas will go back to Brahmaji into that Karana Avastha, into the unmanifested. And when Brahmaji gets up, it will be manifested again. That is called as Naimittika.
Prakrita Pralaya happens when Brahmaji's one lifetime is over. One Brahmaji's lifetime is over, then that Brahmaji also vanishes. Means what? Also goes back into Karana Sharira. So all the 14 worlds, they go to Pralaya. In what is that? Third Prakriti. What happens to the jivas? All the jivas merge into the causal. And next Kalpa, what they say, when the next Brahmaji will be there, he creates again the world. Creates means what? From the unmanifest, he brings all the jivas to manifest world. That is called as Prakrita.
Fourth type of Pralaya is it is realization. Where the Pralaya happens, no Srishti follows after that. When I realize, the Samsara ends for me, once and for all. That is called as Moksha. Now, the concept is clear.
Next: I do know, I do understand that Maya Shakti's power of Brahman. Maya Shakti has three gunas: Sattvic, Rajasic, Tamasic. This is in addition to Avarana Vikshepa Shakti. This Maya manifests in all living beings based on their vasanas. Are there two different sets of Mayas with the three gunas in the universe, macro level, and another in all living beings in the micro level? If so, what constitutes the Maya powers, three gunas?
You see, you need not say that the Maya Shakti which has three gunas in addition to our Avarana Shakti. Not necessary. The Tamasic aspect of Maya is our Shakti. The Rajasic aspect of Maya is Vikshepa Shakti. And the Sattvic aspect of Maya is Viveka Shakti. So these three powers of Maya are following the three gunas of Maya. Number one. Number two, when we speak of Maya as a totality...
And avidya as individuality, we suddenly get a feeling that there is one small, small, small, small maya present in all, called as individual maya. And then there is total maya. Such a concept is not there on the causal level. Please understand this, because on the causal level, everything is homogeneous. So there is one maya shakti, which you can also call as a vector, which you can also call as atnyana. It manifests in all jivas, but it has not divided itself into jivas. Example: one sunlight is there. At night, what happens for us? We see moon, we see so many stars. Do they have a separate light? No, it is the same light of the sun, which is reflected from the moon and from the stars, isn't it so?
We may get a feel that each individual has got individual avidya, but actually that is nothing but maya. Just to make conversation possible, we divide it as individual avidya and total maya. Actually speaking, this distinction is not there. Okay, a little subtle point, please think about it, you will get it.
I continuously listen to the anahata nada, which I usually feel nearby my ears. What is its source? Is it spiritually connected, or can't it help in our spiritual life? I feel it as a hindrance, as it sounds while I want to feel silence. That is quite an attitude. Okay, it is not a concept of Vedanta, so I am not the right person to answer this. Okay, let me be frank, it is spoken of in Yoga Sastra, etc. So if you want any further clarification on that, please you can, you can contact the experts of that field. I, I don't think in our vehicle anywhere the concept of ana, etc., has come. Okay, so not the right question for this topic, and I am not the right person to answer all these questions, whether what is its source, etc., where do you feel it, why do you feel it, whether it is important, spiritually important for spiritual life, or is it a hindrance? I am not the right person to answer this. But you want to know, please go to an expert in Yoga Sastra, they will be able to explain.
Next, I have total shraddha in the teachings of the master. There is no second thought about it, so I don't get many questions in the reflection. I deeply do japa in the morning and focus on God. My intellect does observe my thoughts and constantly brings it back on japa and God. Is it the right method? If not, what has to be done? I know small, small Sanskrit prayers only. Oh, continue chanting that. If you don't get doubts, please don't generate doubts. Not everybody gets doubts, and not necessarily that everybody should get doubt. The point is, what, what you have learned should be clear to you. If it is clear, no problem, you are on the right track. Sometimes what happens, we don't get doubts because we don't think enough. Now, how to know whether I am thinking and not getting doubts, or I am not thinking and therefore I am not getting doubts? One simple method is doubt clarification session. When I am reading the question, do you get the answer in your head? If you get the answer in your head, that means you have already thought about it. That doubt is not required. Then you are on the right track. Please go ahead. If you are not getting the answer when I am reading the question, it means that you need to think more. There is no problem with continuing with the sadhana of japa and continuously remembering the Lord. There is absolutely no problem with it. Please continue doing that. But as far as reflection on the text is concerned, please make sure that you are giving enough thought. Please make sure that you are making notes. Please make sure that you are refining your notes. If that is happening, and in the process, no doubts are coming, that's sufficient, that's okay. There is no problem with that. Okay, don't worry.
I understand that death is annihilation of the present form of the gross body. The subtle body remains in a state of suspended animation until it migrates to its appropriate womb. How does one know when one dies that he is dead? Have answered the question previously. The person living is said to be in a waking state. Is it also a kind of dream? How does one know if that is real or is it a dream world? We do speak of this world also being like a dream. How do I know this is real or unreal? Only when you wake up to the higher state, you will know whether this was a dream or not. Just as in your dream, you don't know that you are dreaming. Only when you get up, you realize, "Oh, I was dreaming." In the same way, when you wake up to the highest level of consciousness, you will understand that the world that I was living in and which I was calling as transactional world was actually a dream. Okay, that will happen when you get, when you go, when you wake up to that higher state.
Does the subtle body also get annihilated? Yes, it does. At the time of realization, the subtle body also disintegrates into five subtle elements and merges, just as the gross body disintegrates and merges with the five elements, gross elements. Same way, the subtle body also disintegrates and merges with the five subtle elements. When for a realized person, I am talking for a person who is not realized, the subtle body will take up a new gross body and will continue its journey. But for a realized person, the subtle body also merges with subtle fire elements. That's what happens.
Next, in the lecture, four types of pralaya were explained. Nithyananda, Prakriti. I was able to understand one and four, but two and three were not clear, which I have clarified now. The concept of Brahmaji was not clear. It is not the same as Brahman, is that right? Yes, Brahmaji, when we say the four-faced Lord, whom we call as creator, is what we call in Vedanta as consciousness associated with the total subtle world. That is what we call as Brahmaji. Brahman is consciousness not associated with any gross, subtler, causal, anything. That is what we call as Brahman. Brahma, Brahma, Brahmaji is the creator. Um, right.
What happens in the vishwa during one night of Brahmaji? Have explained. At night, the ten worlds go to an unmanifest form. When Brahmaji wakes up, they become manifest again. For number three, Prakrita Pralaya, a new Brahmaji is created. Does that mean that there is Adi and Anta for Brahmaji? Yes, because Brahmaji is consciousness associated with the total subtle world. So the total subtle world has got Adi and beginning and end. Therefore, Brahmaji also will have beginning and end. Okay.
Where does the Brahmaji concept stand from Advaita point of view? Is this the effect of Maya? I have answered. Brahmaji, what we call as Hiranya Garbha, of course, it is the effect of Maya. But the difference is, all these devatas, Brahmaji, etc., are nityamukta. So don't immediately imagine that if they are effect of Maya, means they are under Maya. No, they are always liberated. The jnanis are not under Maya. Then how can Ishvara, how, how can Brahmaji, etc.? That is the answer.
Next, one few questions are remaining. I think we will be able to finish in this session. Is intuition and creativity part of Vishuddha? No, no. Intuition, creativity, etc., need not be part of Vishuddha. We should the sattva is beyond sattva, rajas, tamas. Okay, that need not be taken. See, it is part of sattva, that is sufficient. Even Mishra satya, you can say. No need of saying Vishuddha. Okay, this is the composition, etc., one can have because of sensitivity and creativity, etcetera, is from that sattva aspect only, not Vishuddha sattva aspect. Okay. Also, sometimes it is said that your individual mind resonates with the total mind, and that is when a high level of creativity comes, which is also fine. But still, it is not at the level of Vishuddha sattva. We are still talking about sattva only, Mishra, where there is no creation, creativity, there is no intuition, where there is no sutra, where there is no composer, composition, etc., that is Vishuddha. Okay, hope that clarifies.
Next, even though we are aware of anatman theory, wise, we are fighting Maya with dosha drishti while in the world, how to sustain the doshi drishti? Dosha drishti is the fault-finding vision, which we discussed now. List down all the faults of the anatma. How to sustain it? The only way of sustaining it is by practicing it. See, how do you sustain any habit? By doing it over and over. You want to be in good shape physically, what do you do? You do exercise over and over, every day. In the same way, you want to maintain dosha drishti, do it every time, do it every day, do it again and again. That is the way to sustain. Also, keep listening to something higher, spiritual sessions, or you know, read some spiritual books. That will keep your vision a little bit higher, so that you can maintain that doshi drishti. Okay, okay.
There is one big doubt related to a person's prayers. I am not going to read the doubt. The doubt is basically about the person has explained what do I pray and how do I pray, etc. I am praying generally for the benefit of the entire world. Is it okay? Yes, it is absolutely okay. Please understand the concept. If you have desires, you can ask those desires to God in your prayer. If you have desires, if you don't have any particular desires, just say thank you to God, ask for everybody's happiness, ask for everybody's peace of mind. That is also a good kind of prayer. If you don't have desires, don't generate desires. If you have desires, don't miss in the prayer. Why? Because if you have desires, the only person or the only place where you can ask is from God.
Why is the subtle body more vast, all-pervading than the sharira? The question is, what is the connection between subtlety and pervasiveness? That's actually the question. See, let us go by normal logic, we will understand. My body is sthula, gross. How much pervasive is it? This much. There is an end to the body, no? That much only pervasive. My body, my pranas are subtler than my body, and therefore they are little more pervasive. If you feel outside your body, you can feel the breath. Just see yourself. Keep your finger under your nose, you can feel your pranas, don't you feel your pranas? So my pranas are little more pervasive than my body. They go outside my body also. My mind is more pervasive. Why? Because sitting here in Kerala, I can think about Maharashtra, Pune, my hometown, and my mind is reaching there. Has my body reached there? Is it that much pervasive? No. But my mind has pervaded that place. So my mind is more pervasive, which is more subtler. Now, mind can go only to the known realm. I can think of Pune because the mind has experienced Pune before. If something is there which I have not experienced before, I will not be able to, my mind will not be able to reach there. So to reach there, what is not experienced before, I need intellect. The concept which I don't know, the intellect goes to that concept also and gets to know it. So the mind goes to the known realm, intellect goes even to the unknown realm. Because of that, intellect is more pervasive. And ignorance is still more pervasive. Why? Because what is there that you don't know is more pervasive than what you know. Even more pervasive than in the ignorance is the Self. Why? Because even that ignorance is known to the Self. So you see, as the subtlety is increasing, pervasiveness is increasing. I am explaining you by simple example, now, not example, our experience. So that is the connection between subtlety and pervasiveness. Actually speaking, whenever in philosophy, in Vedanta, etc., subtlety will be explained, subtle will be mentioned, we have to understand it as more pervasive.
Right, next question. Can you kindly explain about Kaivalya Mukti? Kaivalya Mukti is Jivan Mukti, is liberation while living. In Vedanta, though we speak of three types of muktis: Jivan Mukti, Videha Mukti, and Karma Mukti, in Vedanta philosophy, these are the three kinds of muktis. Jivan Mukti is when you realize while living. That is called as Kaivalya Moksha. Videha Mukti is when a Sachha Jivan Mukta Purusha, even Mukta person, gives up the body. That is called as Videha. And Karma Mukti, as we have mentioned, we have seen through upasana, we go to the Brahmaloka, and from there we get liberated. So liberation in steps, from here to Brahmaloka, Brahmaloka to liberation, that is called as Krama Mukti. So Kaivalya Moksha or Kaivalya Mukti refers to the first type, Jivan Mukti, realization, liberation. And that which is Prakriti, the creative power, which is subtler, which is higher, higher than the entire created world, Paramaya or Paraprakriti, is not Brahman. It is or Parappa. Okay. Brahman is the substratum of this Paraprakriti, and Paramaya is different.
Last question. Could you please elaborate more on the difference between Nithya and Naimittika Pralaya? Very good. I have explained already. I understood Nithya Pralaya, which happens every night when I am in deep sleep state. Naimittika Pralaya is of Brahmaji going to sleep. I want to know more about Naimittika Pralaya. I have explained. Have I explained? Very good. So thus we come to the end of this session. Right, next section onwards, we will continue with the remaining verses. Now we have come to the end of one more important question, isn't it? So, Anatma, and now very important question is starting, "Who am I?" That is the answer, that is the question which is being answered. Now we will continue with the with the topic in the next session. All right, we'll conclude.
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