hrutstho'nusukshmachidrupo gnaatavyaapyaakhilam tanum | gnaanashaktyaa sthito jeevo gneyochhedyaadilakshanah || With the power of knowledge, through his own luminous glow, he pervades the entire body from the toenails to the crown of the head. It is said in the Gita, "O Bharata, just as a single sun illuminates this entire universe, in the same way, a single soul illuminates the entire field of the body." Similarly, in the Yajnavalkya Smriti, it is said that from the heart of the human body, 72,000 nadis named Hita and Ahita emerge. In the midst of those nadis, there is a sphere like the light of the moon, and in its center resides the jivatma, like an unwavering lamp. Just as the sun, with its own light, pervades the entire universe... There are two beliefs. One is that the jiva resides in the navel center. That is the belief of Yoga Shastra. And the belief of Vedanta Shastra is that the jiva... Maharaj said here, "hrutstho'nusukshmachidrupo" - "hrutstho" means heart, he resides in the heart. And in this, Sage Yajnavalkya wrote, right? That there are 72,000 nadis named Hita and Ahita. They emerge from the navel center. And the jivatma resides in that center, which is why yogis all meditate there. Which lotus is in the navel? They meditate by focusing on that lotus. So there are two such beliefs about where the jivatma resides: either in the heart or in the navel center. In the Yajnavalkya Smriti, it is said that from the heart of the human body, 72,000 nadis named Hitahit emerge. In the midst of those nadis, there is a sphere like the light of the moon, and in its center resides the jivatma, like an unwavering lamp. Just as the sun, with its own light, pervades the entire universe, and just as a lamp... ...illuminates the whole house despite being in one place, similarly, in essence, the jiva is as subtle as an atom and resides in one place, the heart. Yet, like a drop of sandalwood paste, through its power of knowledge, it pervades the entire body and knows everything. "gnaanashaktyaa sthito jeevo" - he resides through the power of knowledge. Sandalwood is a very nice illustration. If there is a single drop of sandalwood, it makes the whole room fragrant. In that way, it just spreads fragrance. This spreads its power of knowledge. A lamp spreads its light, it is like that. That which can be cut is called 'chedya'. That which cannot be cut in any way, possessing such a quality, is called 'achhedya'. This quality of being uncuttable and unburnable, etc., are the inherent nature of the jiva. It is said in the Gita that weapons cannot cut this soul, fire cannot burn it, water cannot wet it, and wind cannot dry it. Therefore, that jivatma is called uncuttable, unburnable, unwettable, and undryable. Hence, understand the jiva in the manner described. Bhashya: To know and understand, the three elements were mentioned above; now, the nature of the jiva is described. Understanding the nature of the jiva is difficult for everyone, so these verses are somewhat difficult to understand. "Hrutsthah" is the jiva. He resides in the heart, and he is full of knowledge. The Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → Other objects, these objects, if there is a lamp, then one knows that this object is lying here. If the jivatma is lying somewhere in the dark, he will not need a lamp. He himself will know, "I am here, I am here, I am here." That is called self-luminous. If a table is lying in the dark, when we light a lamp, that table becomes visible. So the table is called 'paraprakash' (illuminated by another), and the lamp is called 'swayamprakash' (self-luminous). Because to see a lamp, one does not have to light another lamp. To see a table, another object is needed. But to see a lamp, it is not that if you light another lamp, then that lamp becomes visible. The lamp shows the table and also shows itself. Therefore, it is called self-luminous. Again, the lamp does not need another lamp, but it needs the eye. If there is no eye, the lamp cannot be seen. Therefore, the eye is called even more self-luminous than that. To see the eye, another eye is not needed. To feel it. It is inside, so it is more about feeling than seeing. I have an eye. But one does not know from another eye that "I have another eye." That eye feels on its own, so it is called self-luminous. Then... ...even more than the eye, the mind is more self-luminous than that. The eye is felt through the mind. In the mind, one knows, "My eye hurts today," "This looks blurry," "Today this is happening." That is known through the mind. So in comparison to the eye, the mind is more self-luminous. To see the eye, another eye is not needed, but to feel the eye, the mind is needed. Similarly, to feel the mind, the intellect is needed. To feel the mind, another mind is not needed. But the intellect is needed. So, one who has a lesser intellect (literally 'lesser turn/screw') does not know what his mind is doing. "Am I doing what I intend, or what am I doing?" That lesser intellect... the intellect has the turn, not the mind. They say, right, "He has a lesser turn," meaning a lesser turn in the intellect. So if there is a lesser turn in the intellect, he does not know his own mind. Because the mind is illuminated by the intellect. And the light in the intellect comes from the jiva. If the jiva is in extreme pain, and then you tell him, even if he is a very good engineer, "Solve this problem," he cannot solve the problem. The intellect is just as it was. But his jiva is engaged in pain. Meaning, "Do not bother me right now." So the intellect does not work. Therefore, by the light of the jiva, there is also the light of the intellect. And Maharaj said that by the knowing of God, there is the knowing of the jiva. So this is a series of it. That which does not need another is called self-luminous. So to know the jiva, another jiva is not needed. The jiva, on its own, does not need any other instruments. It is called an 'ananya sadhan' (unique instrument). 'Ananyadhi' - thus, the jivatma, on its own, knows "I am, I am, my existence is, my existence is," even in sleep. "Today I did not sleep very well." Who says this? The jiva itself says it. The jiva says it. "Today I was going to sleep, but I did not sleep well." That is the experience of the jiva, which means that the jiva was awake. Actually, the prana is also awake. The prana is awake. When a person sleeps, all the senses withdraw. But his prana does not withdraw. If the prana withdraws, then he is gone, he will not return. So the prana is awake, and the jiva is awake. But there is a difference between prana and the jiva. If someone's prana is suffering greatly, or rather, the jiva is suffering greatly at the end of life, then he feels, "Now it would be better if the prana leaves this body. It would be better if the prana goes away from this." The jiva makes such a resolve. Meaning, the jiva knows in his mind that if this prana goes away from this, all the suffering will go away. If the prana goes, the suffering goes. "So it would be better if the prana is released from this." He feels this within himself. So that means the jiva is distinct from the prana. And the prana becomes dim and full, dim and full. But the jiva never becomes dim and full, dim and full. If we have not received food, the prana sits there withdrawn, saying "ha" and sitting down with a sigh. Prana is nourished by food. Food cannot nourish the jiva in any way. If we want to nourish the jiva, what must we do? Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Satsang Satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Through selfless action (nishkam karmayoga), God is nourished. If we want to please God—His nourishment means happy—if we want to make Him delightful, then perform selfless actions and offer them to Him, and God will be pleased. If one does satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details