Jag ga ma ma ga re re ga ga re Jag ga ma ma ga re re ga ga re
Jag ga ma ma ga re re ga ga re Jag ga ma ma ga re re ga ga re
Om Avtarini Shri Swaminarayanaya Namo Namah
Shri Harikrishnaya Namo Namah
Shri Purna Purushottamaya Namo Namah
Shikshapatri, verse number 105, continue.
The jiva, subtle and conscious, resides in the heart, pervading the entire body with its knowledge power, and is known by its characteristics of being indivisible.
With the power of knowledge, the jiva, full of knowledge, pervades the entire body from head to toe with its radiance and light.
In the Gita, it is said, 'O Bharat, just as a single sun illuminates this entire universe, so too does a single Atma illuminate the entire body-field.'
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 these nadis, there is a मंडल (sphere) like the light of the moon, and in its center resides the jivatma, like an unwavering lamp.
Just as the sun pervades the entire universe with its radiance, there are two beliefs.
One belief, according to Yoga Shastra, is that the jiva resides in the navel chakra.
And the belief of Vedanta Shastra is that it is in the jiva.
Maharaj said here that the jiva is subtle and conscious, residing in the heart.
Rutsthonu
It resides in the heart, in the heart.
And in this, Yajnavalkya Rishi wrote, didn't he?
That there are 72,000 nadis named Hita and Ahita.
They emerge from the navel chakra.
And the jivatma resides in the chakra.
Therefore, all yogis meditate there.
Which lotus is in the navel?
They meditate by residing in that lotus.
So there are two beliefs.
Where does the jivatma reside? It resides in the heart or in the navel chakra.
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 these 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 pervades the entire universe with its radiance, and a lamp, though situated in one place, illuminates the entire house, similarly, the jiva is as subtle as an atom in its true form and resides in one place, the heart. Yet, like a drop of sandalwood paste, it pervades the entire body with its power of knowledge and knows everything.
The jiva resides with the power of knowledge.
It resides with the power of knowledge.
There is a very good example of sandalwood. If there is one drop of sandalwood, it makes the whole room fragrant.
In that way, it only spreads fragrance.
This spreads its power of knowledge.
The lamp spreads its light.
That's how it is.
That which can be cut
It is called 'chhedya' (that which can be cut).
That which cannot be cut in any way.
One who possesses such qualities is called 'achhedya' (that which cannot be cut).
That quality of being uncuttable and unburnable, etc., are the inherent nature of the jiva (soul).
It is said in the Gita that
Weapons cannot cut this Atma (soul).
Fire cannot burn it, water cannot wet it, and wind cannot dry it.
Therefore, that jivatma (individual soul) is called achhedya (uncuttable), adahya (unburnable), akledya (unwettable), and ashoshya (undryable).
Therefore, one should understand the jiva (soul) in the way it has been described.
Commentary
The three tattvas (principles) were mentioned above for the purpose of understanding; now, the nature of the jiva (soul) is being described.
The nature of the jiva is difficult for everyone to understand.
So, these shlokas are all a bit difficult to understand.
The jiva is 'ruthasthah' (situated in the heart).
It resides in the heart and is full of knowledge (vijnanamaya).
The Shruti (Vedic scripture) says that this jivatma resides in the heart.
The Atma, in the form of knowledge, resides in the heart.
It is the inner light and resides close to the pranas (life breaths).
There is a direct connection between prana and jiva.
Inner light
Antarjyoti means self-luminous.
That which does not get illuminated by the support of others.
If there are other objects, one needs a lamp to know that this object is lying here.
If the jivatma is lying somewhere in the dark, it won't need a lamp; it itself knows, as the master, '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, the table becomes visible.
So, the table is called 'parprakash' (illuminated by another), and the lamp is called 'svayamprakash' (self-luminous).
Because to see a lamp, one does not need another lamp.
To see a table, one needs another object (light source).
But to see a lamp, if you light another lamp, it's not like the first 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 eyes. If there are no eyes, the lamp cannot be seen.
So, the eye is said to be even more self-luminous than that.
To see the eye, another eye is not needed.
To feel it.
It is within, so it's more about feeling than seeing.
I have eyes.
But I cannot know with another eye that I have another eye.
The eye feels itself on its own, so it is called self-luminous.
Then, the mind is even more self-luminous than the eye.
The eye is felt by the mind.
The mind knows that 'this part of me hurts today,' 'I see dimly,' 'this is happening today.'
That is known by 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.
So, to feel the mind, intellect (buddhi) is needed.
To feel the mind, another mind is not needed.
But intellect is needed.
So, one who has less 'atta' (understanding/intelligence) doesn't know what their mind is doing.
I do what I intend, or what I do.
If that 'atta' is less, then 'atta' is in the intellect, not in the mind.
They say that his 'atta' is less, meaning his intellect has less 'atta'.
So, if one has less 'atta' in the intellect, they don't understand their own mind.
Because the mind is illuminated by the intellect.
And the light that is in the intellect comes from the jiva (soul).
Jiva
If he is in pain.
If you then tell a very good engineer to solve this problem.
He cannot solve the problem.
The intellect is as it is.
But his jiva is engaged in pain.
Meaning, don't bring anything to me right now.
So the intellect does not work.
So, the intellect's illumination is due to the jiva's illumination.
And Maharaj said that the jiva's knowledge is due to the knowledge of God.
So this is one of its series.
That which does not need another is called self-luminous.
So, to know the jiva, there is no need for another jiva.
The jiva by itself does not need any other means.
It is called an exclusive means.
Exclusive intellect.
The jivatma knows by itself, "I am, I am, I exist, I exist," even when it is asleep.
Today I didn't get proper sleep.
Who says that?
The jiva itself speaks.
The jiva speaks.
That today I was supposed to get sleep, but I didn't get proper sleep.
That is the experience of the jiva.
So its meaning is 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 it leaves and never returns.
So the prana is awake and the jiva is awake.
But there is a difference between the prana and the jiva.
If someone's prana is very distressed, and the jiva is very distressed at the time of death.
Then he feels that it would be better if the prana leaves this body now.
It would be good if the prana leaves this body.
Then the jiva makes such a resolve.
So the jiva realizes in its mind that if this prana leaves, all the suffering will go away.
If the prana leaves, the suffering goes away.
So it would be good if the prana is released from this.
He feels that himself.
So its meaning is that the jiva is separate from the prana.
And the prana becomes dim and full.
And the jiva never becomes dim and full.
If we haven't eaten, the prana contracts and sits there, saying, "Hmm," and sits down.
The prana is nourished by food.
Food cannot nourish the jiva in any way.
If one wants to nourish the jiva, what must one do?
The jiva is nourished by satsang.
The prana is nourished by food.
God is nourished by nishkam karmayoga.
If one wants to please God, nourishing Him means making Him happy.
If one wants to make Him delightful.
Then one should perform nishkam karma and offer it.
Then God is pleased.
If one does satsang, their jiva comes into light and does not become dim.
So that is the food of the jiva.
And the food of the prana is grain.
If that is not available, then.
So the prana and the jiva.
Both of them leave the body together.
At the time of death, both the prana and the jiva leave together.
So the prana and the jiva are both one.
They are considered together; no one knows them separately, but they are both separate.
Their elements are different.
So, the knowledge of the prana is said to be due to the knowledge of the jiva.
The prana is an extremely inner level, a layer.
There are layers in this jiva.
There are layers in our body.
If someone punishes a small child and grabs their ear, and then prepares to slap them, what does the child do?
He will cover his face.
He does this.
Why does he do that?
That covering.
That all these are important.
Hit me on the back.
They are not all equal.
For the jiva, there are ups and downs; if it hits the back, it's fine.
So do this.
Hey, there are rules for giving punishment, right? You hit below the waist.
When gurus have to punish students, they hit them like that.
Even when we hit with a stick, we did the same.
So, Jigneshbhai must have been hit with a stick.
So, in that, all these parts of our body are not equally dear to the jiva.
There are some that are dear and some that are not.
Eyes and ears should not be damaged, if you hit the back, it's fine, like that.
God has given such discretion to the jiva in its mind.
So, it immediately does this.
And that is the level of the body.
Compared to that, the senses are very dear, so we protect our eyes and ears, even at the cost of the body. If something happens to the body, it's fine, but the eyes, ears, and all these senses should be equally sensitive. Compared to that, the inner level is of the antahkaran. If someone insults us, and then says, 'Come, the menu for dinner is very good,' then the menu seems completely unappetizing. It's an insult, and because of the insult, the mind doesn't set properly, so all that seeing, eating, and listening, nothing feels good. Even if it's good, it doesn't feel good. My insult happened, so the insult directly affects the mind. Even if someone else is honored, our mind gets upset, it shrivels up, 'Why were they praised? Compared to them, how am I? Am I worthy of praise?' So we shrivel up. So, even if someone else is honored, we consider it our own insult. If someone is honored, sitting in a gathering, and someone says, 'So-and-so is a very good devotee,' then ten other devotees feel withered. 'So-and-so is good, but what are we lacking?' So, that's how it feels. That's the inner level. The level of the antahkaran is inner. And compared to that, the inner level is of the prana. If there's honor or insult, but if someone has been hungry for ten days, then they don't care about honor or insult. 'Just give me food.' Because that's the level of prana. Prana is considered an inner level compared to that. Compared to that, the jiva's inner level is there. For the protection of the jiva, even if prana has to go, let it go. So, these are all levels. Compared to that, the jiva is separate from all of these, that's what it means. It's separate from prana, separate from antahkaran. One should feel that on their own. One should keep such thought and discretion forward on their own and feel it, then the jiva appears separate. It is separate. Its nourishment happens through satsang. The nourishment of prana happens through food. What nourishes the mind?
From all good supports.
From support.
What the mind desires happens.
What the mind desires happens.
From praise, from praise, there is complete nourishment.
If what the mind desires happens, it gives a current for one or two days.
And when praise happens, it's like this, and his face changes like this, that's when it's worth taking a photo. If you take a photo then, you don't have to tell him to say 'cheese'.
Then he doesn't have to be told that.
Someone should be praising him, and he should be listening.
So, the mind is nourished by praise.
When someone praises a lot, your mind becomes so happy.
Delightful.
And the senses are nourished when they get a subject they like.
So, everyone's nutrients are different. Separate your jiva from all of them and see it.
And make one's own jiva strong.
Through devotion to God and satsang, the jiva becomes strong.
Maharaj said, "What is the means for the jiva to gain strength?"
Maharaj has stated the means to attain immense strength. What is the means for the jiva to gain strength?
The devotees of God serve with a selfless attitude.
The devotees of God should serve with a selfless attitude.
The more one has the inclination and faith to serve, the more strength their jiva gains.
And the more faith one has in satsang, the more strength their jiva gains.
Otherwise, the jiva does not gain strength.
The jiva remains completely weak.
So, in the five sense objects and bad company, it loses.
And it surrenders to them.
It does not get ready to fight against them.
Therefore, the Atma is not attained by the weak.
That is stated in the Upanishads.
That this Paramatma is not attained by the weak.
Strength is needed.
But what kind of strength? Not physical strength.
Not physical.
That strength, spiritual strength, is needed.
The Atma, which is of the nature of knowledge, resides in the heart.
It is the inner light and is close to the pranas.
Recently, in the Bhagavat, something very good came up one day, yesterday or the day before yesterday, about how this cannot be done by this, and this can be done by this. It was very good in Ekadashi.
Sometimes, some verses are very good.
Those are the ones that enlighten us.
This jivatma is the seer.
So, as the seer, the jivatma, as the seer, sees the prana, the intellect, and the antahkaran.
Then there are two things in it: a seer and a visible object in front.
Yes.
So when one sees oneself, how can there be a seer and a seen?
The self is the seer, and the self is the seen.
That is called self-luminous.
Self-luminous.
Direct.
Self-luminous, one who makes oneself aware, who becomes aware by oneself.
So that quality is only in the jivatma; it cannot be in anyone else.
The jivatma is both the seer and the seen.
Of oneself.
The jivatma can see itself as the seer from within, and it can also see itself from outside.
It can see external objects and also see itself internally.
God has given such power to the jivatma.
All other objects cannot see inside.
They are seen only when someone shines a light on them from outside.
All other objects are like that.
Only the jivatma is like that.
Paramatma is already there, even more so than that.
But the jivatma is distinct from all these other objects.
In Samkhya, this is called vivek.
That is the discrimination between Prakriti and Purusha.
The discrimination between intellect and Atma.
And for the discrimination between intellect and Atma, Shriji Maharaj had memorized one narrative by heart.
Complete.
The narrative of Puranjan.
The narrative of Puranjan comes in the Bhagavat.
Maharaj had remembered two narratives very well until the end, which ones?
One is the narrative of Bharatji.
That is for giving up attachment to external objects.
And the narrative of Puranjan is for giving up internal attachment.
Puranjani means intellect.
And a jiva attached to its own intellect, that jiva is Puranjan.
Puranjan is described as an allegory in the Bhagavat.
That the narrative of Puranjan was made as an allegory.
Then he meets Puranjani.
He gets married to her.
Then Puranjani, and those five nagas, his friends, and all that, it's a very big narrative.
That of Puranjan.
Maharaj understood this discourse and memorized it.
While performing penance,
Maharaj used to perform penance standing on one leg in Pulashram, at that time he used to keep both this discourse and the discourse of Bharatji in mind.
Lest he becomes arrogant and his ego of the body increases.
So, the discourse of Puranjan is destructive to the ego of the body.
Puranjani means intellect.
Just as a worldly person gets married and a husband and wife unite, in the same way, this jiva has united with Puranjani, not with Paramatma.
He has joined with the intellect.
What the intellect says is true.
And what the intellect refuses is false.
That's it.
And its meaning is one's own beliefs.
Not God's beliefs.
His whole life ends in his own beliefs. His own beliefs. He gets no fruit.
That's it.
So, the discourse of Puranjan is for separating oneself from the intellect.
The discrimination between intellect and Purush is mentioned in Sankhya.
What is the difference between the intellect and the conscious jiva?
The intellect is a source of attainable light.
And the jiva is always a source of light.
The light of the jivatma never dims.
If he is sleeping, he is sleeping with the thought that he got good sleep today.
When the jiva is sleeping, the jiva is awake and the intellect is sleeping.
So, the intellect has four functions.
Where are they?
Doubt, certainty, sleep, and memory.
Then the intellect gives up three functions.
Doubt, certainty, and memory.
And what is the one thing the intellect does?
Sleeps peacefully.
The jiva observes it.
So, when he wakes up, he realizes that he didn't get sleep today.
Today I got a lot of sleep, a very deep sleep.
So, the jiva is watching, which means the jiva is awake and the intellect is sleeping.
So, both are separate.
The jiva and the intellect are both separate.
But still, if the intellect is a bit stronger, it assumes
that I am that intellect and intellect I am.
That is called the discourse of Puranjan.
And if it's a little less, then he believes
that I will achieve something with my intellect.
If I slap once,
we will
Fools have a lot of power in slapping.
Foolish people are very stubborn, aren't they?
So, foolish people have a lot of power in slapping.
So, they are devoted to it.
They are not devoted to God.
Foolishness.
And intelligent people are devoted to intelligence.
God knows that God waits to see if anything comes to him from this, any goods.
I have given it to him.
O Lord, you have given intellect, senses, mind, and vital airs to people for the sake of material enjoyment and for the sake of liberation, and for the sake of the self, without imagination.
I have given him a few things so that his mind can supply me with something.
But these people got devoted to intellect, and those people got devoted to foolishness, so foolishness comes out of intellect.
So, supplying to God is left out, man.
So, if one considers oneself separate from the intellect, then
That is called the discrimination between intellect and Purush.
And it is the work of Sankhya. Gunatitanand Swami said that Sankhya is needed.
Without Sankhya, it is considered half satsang.
Sankhya means classification.
What is Sankhya called?
Classification.
One's own intellect and oneself
are separate.
Never trust your own intellect.
Maharaj said that.
Maharaj said that, trust the mind.
Do not make friends with anyone.
In the unstable mind.
By trusting whom, for a long time, the divine penance was performed.
By trusting whom,
great Brahmas, Shivas,
Parashar, Saubhari, they have stumbled.
He didn't have the strength to get up. What happened that he had to do that?
He depended on his intellect.
He depended on his own intellect.
If he depended on God's command, would anyone stumble?
God said not to do this, and if he doesn't do it, he won't stumble.
Nothing happens to us.
I said, I'm practicing, nothing happens to me.
So nothing happens to us, so we trusted our intellect.
Yad vishrambhat chirachiranam chaskand tap aishvaryam.
Eight thousand years of penance turned to dust in an instant.
So that is the fruit of trusting this intellect.
Maharaj said that one should not trust one's own intellect if one does not have it.
God asks us, "Do you..."
If we have the intellect to give advice to God like this, then.
God used to ask Uddhavji for advice, didn't he?
Lord Ramachandra asked Hanumanji, Vibhishan, Angad, and Jambavan for advice.
He does whatever he wants.
If you want to do it, first everyone has sin.
Brother Jambavan, tell me what's in this.
So Vibhishanbhai, you tell me.
Lord Shri Krishna used to say, "Uddhav Kaka, you tell me."
I'm doing that.
Even if Uddhav Kaka said it, he would ask Balaram Bhai and elder Dau Bhai, "You tell me."
He asks two or three people and then does it.
He goes back to Vidur Kaka.
They do it as if they are doing it again, like us.
He doesn't listen to anyone, even if he asks ten people.
God, on the other hand, believes.
He respected Uddhav Kaka very much.
And Lord Ramachandra respected Vibhishan and him very much.
When Ravana was not dying, God asked Vibhishan.
Otherwise, he wouldn't know.
Even if he knows, what is it?
Why does he do that?
He gives credit.
Huh?
He gives credit.
We are also told.
That he wouldn't keep that pure.
He has to do something to teach us, doesn't he?
That he should do as someone says.
Uddhav Kaka says to do it like that.
We should consider someone as Uddhav Kaka.
That Uddhav Kaka says to do it like that.
That Hanumanji says or Jambavan says.
Or Angad says to do it accordingly.
So even though they all knew, they still asked everyone and did it.
He asked Vibhishan, "Brother, this..."
Why isn't Ravana dying?
That God will not kill him like that.
So then, how does he die?
So do this, and so he did, and then God, and then Ravana dies.
Otherwise, God would know.
It was like that, with extreme morality.
It was such that it wouldn't make any difference, his blow wouldn't miss.
But still, he asks everyone and does it.
What does that mean?
One should not trust one's own intellect.
Don't depend on your intellect.
Depend on God.
Depend on God's devotee, like that.
Then he won't have any problem.
This is all going to be separated from that.
Then the jivatma is said to have attained knowledge of the jivatma.
When one gains knowledge of all these elements, then one gains knowledge of the jivatma.
If he doesn't recognize these elements, then the jivatma is already mixed with them.
What is SQ?
What does spiritual quotient mean?
He considers himself separate from the three bodies, a servant of God.
One who considers himself separate from the body is called SQ quotient.
And one whose SQ quotient is strong, he has a lot of peace.
EQ and stronger than that, SQ.
His willpower increases.
One who has EQ, his management power increases.
One who has a higher IQ has strong problem-solving skills.
His problem.
If he has nothing, then go.
Jagrat (waking state), Swapna (dream state), Sushupti (deep sleep state), and beyond that.
Turiya.
That is the fourth state; when one transcends the three, it is called the fourth state.
That is the nirguna state, God is not there.
The commentator answers the above doubt by saying that if the Atma, which is as subtle as an atom, remains only in the eye in the waking state, then actions like hearing with the ear would not be possible.
It resides in the eye, which means it resides in all the senses.
It goes wherever the sense organ is active.
That is called the eye-location.
It should be understood that the word 'netra' (eye) in the Shruti you mentioned refers to all the senses.
In each state, the dwelling of the jiva in the respective sense organs and other places means that the jiva is the presiding deity, the support, and the controller of those sense organs and places.
The dwelling of the jiva in the form of the presiding deity in those respective places means
Maharaj has very nicely said it in simple language as 'awareness'.
The awareness of the senses is called the awareness of the senses through the awareness of the antahkarana (inner instrument).
So, the sense that comes in it.
This discriminative sense.
So, the discrimination of the senses is different; this is called good, this is called bland, this is called form.
So, the sense of form is in the eyes, and that is in the senses through the awareness of the antahkarana.
And through the awareness of the jiva, it is in the antahkarana.
And through the awareness of God, it is in the jiva.
This sense passes from there.
In the place of the senses, etc.
Mukti Bhai Kathodia's question is, what happens to the prana when the jiva goes to Dham?
It remains.
Prana is the subtle body.
So, when it goes to God's abode, all this subtle body detaches and remains on this earth.
So, the jiva separates from it, attains a divine body, and goes to God's abode.
Maharaj has said that.
In fact, it is said in the scriptures.
That the subtle body remains with it.
Until then, as long as it wanders in the universe and there is birth and death, the subtle body remains with it.
The gross body keeps changing repeatedly.
As a person casts off worn-out clothes and puts on new ones.
That is said in the Gita.
When it changes clothes, it only changes the gross body.
Not the subtle body.
Prana and all others go wherever they want in the entire universe, they go to the realm of gods, to the realm of Brahma, wherever they go, they remain together.
It does not change.
It changes when liberation occurs.
It changes when it goes to God's abode.
Then all this remains, and God gives it a divine body.
And with that divine body, it serves God. There, the service of Krishna with a brahmarup body is considered liberation.
We consider that service as liberation.
It should be understood that the word 'netra' (eye) in the Shruti you mentioned refers to all the senses.
In each state, the dwelling of the jiva in the respective sense organs and other places means that the jiva is the presiding deity, the support, and the controller of those sense organs and places.
The dwelling of the jiva in the form of the presiding deity in those respective places means
It does not mean to reside in it by its own form.
Because a subtle jiva, like an atom, cannot reside in many places at once by its own form.
It resides by its power of knowledge.
In its own form, it resides in the heart; since it is an atom, it is seated there.
But through its power of knowledge, it works everywhere.
If the jiva were to reside in each place sequentially as its presiding deity by its own form, then when it is performing the action of seeing or hearing, it would not be able to perform actions like walking or giving at the same time.
Therefore, the root, support, and origin of all senses is the heart.
By spreading the knowledge of the jiva residing in the heart region, that jiva becomes the presiding deity of those respective senses.
can be said.
That is why Shri Ramanujacharya has said in Shri Bhashya that it is appropriate for the jiva to reside in the heart, the original place of all the senses, in order to conform to the actions of all the senses.
So the jiva does not reside only in the eyes, the jiva resides in the throat in the dream state.
What is said means that in a dream, the jiva is connected to the nadi near the throat.
So here, it goes there only by its own power of knowledge.
He does not go there himself.
He remains in the heart.
At that time, the Shruti says that in some nadis, the jiva sleeps, and in some nadis, the dream state is located.
When the jiva goes into the nadi, it sleeps.
And when it comes to the nadi of the throat region, it sees dreams.
And when it comes to the end part of the senses, it sees reality.
At that time, the Shruti says that in some nadis, the jiva sleeps, and in some nadis, the dream state is located.
The connection of those nadis is through the fundamental heart of all nadis.
All the nadis pass through the heart region.
101 nadis belong to the heart.
All this is also inside the neuro.
The neuro system, what is inside it, is consciousness.
Neuro means consciousness.
Signal, just signal tech.
But signal also means consciousness.
These people are gross signals.
Gross means nadis, right?
All the veins.
It can be turned off, it can be changed, and it can be altered.
So it is called the neuro system.
But the consciousness that works inside it, that passes through.
Current passes through the wire.
That consciousness is the jiva.
And the jiva's power of knowledge is not even alive.
The jiva is sitting in the heart, acting as an ear.
Like an atom.
But its consciousness can be dimmed or fully illuminated.
And it can be contracted and spread like that.
And that happens through this neuro system.
The neuro is its orb.
And just as a sense organ has an orb, this eye is its orb, and it has the sense of sight.
So in that way, the jivatma goes.
All the nadis pass through the heart region.
The Shruti also says that there are 101 nadis of the heart.
Moreover, the word 'heart' in the sentence 'that which resides in the heart during deep sleep' refers to the Paramatma residing in the heart.
O gentle one, at that time, one attains the eternal Paramatma.
This Shruti describes Paramatma as the abode of deep sleep.
The talk of residing in the head refers to the time when the jiva's evolution, its upward movement, occurs from the last body.
In this regard, there is evidence from the Shruti that one nadi among those nadis goes up to the head.
That is the Sushumna nadi.
That nadi goes up to the head.
And those who have attained the state of liberation through the Brahmarandhra, their movement is through the Brahmarandhra to the abode of God.
Those who have attained a good state also pass through this door.
Movement through the eyes and ears is considered good movement.
If God takes them, then he takes them through the Brahmarandhra.
That is the talk of yogis.
But mostly, if devotees of God go through these upper doors, it is called their good destiny.
When the jiva exits through the lower doors, it experiences an inauspicious state, and when Yama takes it away, it is removed from there.
So, sometimes people lose control of their bowels and bladder at the time of death.
In this regard, there is evidence from the Shruti that one nadi among those nadis goes up to the head.
And through that nadi, the jiva, attaining upward movement, attains immortality, moksha.
This Shruti refers to that state of moksha.
That is why the word 'turiya' also refers to the jiva in the state of upward movement.
is said for.
From this, it is proven that the jiva resides in the heart.
Someone might say that just as a drop of sandalwood paste, if it is on any part of the body, its joy is experienced.
Similarly, if the jiva resides in any part of the body, its experience can still be felt.
Then it is said that it is not so.
Why should the jiva be only in the heart? It could be anywhere.
So, he answers it.
The jiva resides in the heart region, having established itself there.
The Sutrakar also supports this matter.
Avashthiti Vaisheshyad Iti is Nabhupgamat Vriddhihi.
Guhām pravishṭāvātmāno hita darśanāt.
The jiva and Paramatma have entered the cave-like heart.
The word 'guha' mentioned in this sutra refers to the heart-lotus.
It is said in the Upanishads.
And that's why we should believe it.
When describing the true nature of the jiva, one should first describe its form and then its dwelling place.
But here, instead of doing that, the location of the jiva is described first.
In the Shikshapatri shloka, the first place mentioned is the heart.
Otherwise, it should first be said what kind of jiva it is.
That should be said.
And Maharaj said that first, he resides in this place.
So what is the purpose behind saying that?
That
It is said so to indicate that the jivatma is distinct from the body.
Indeed, the heart is a part of the body.
The jiva residing in it is not the body.
That seems to be its meaning.
Contrary to what was said above, that the jiva resides in the heart, the materialist Charvaka presents his view that
Among the elements like earth, there is no other conscious jiva apart from the collection of elements.
This body itself is the jiva.
Charvaka believes that.
So, there is a body.
Nourish it, feed it, make it drink, adorn it.
And after dying, what is its sutra?
Having taken a loan, having taken a loan, drink ghee.
Even by taking a loan, enjoy it.
Where do we go after death?
When this body falls, the jiva is destroyed.
So, whoever has to pay the debt will pay it.
We have finished it.
That is its sutra.
So, all those who are hedonists are called Charvaka.
After dying, we have another life somewhere.
After this life.
Is there another life after this life or not?
All those who believe that are called astika (theists).
And those who believe that there is no other life after this life are called nastika (atheists) and Charvaka.
It is not necessary that if someone believes something, it will happen.
Then one has to face the blows of Yama.
But currently, they live with such beliefs.
If they are alive, God says, 'Let them live.' God does not forbid anyone.
Then he takes all the accounts.
And
It is Rishi Swami's question.
Does past life play any role in the strength that the jiva has?
If there is a role, then there is strength from the beginning.
And whether there is a role or not.
There is no role of past life.
If this thing was said in a previous birth, then strength would have come then.
And if it didn't come then and one does it in this birth, then strength comes now.
So, there is no specialty of past life or this life in it.
If one does this, then strength comes to their jiva.
Maharaj said that.
That in devotion to God, there is extremely strong faith.
In the darshan of God, in the service of God's devotee, there is extremely strong faith.
Then his jiva immediately gains strength.
Maharaj
So, if it was done in the previous birth, it can be in the previous birth.
If one does it in this birth, it comes in this birth.
There is no relation between past life and this life.
If someone did it in a previous birth, it comes from that birth.
It is not necessary that if one has a previous birth, then all the strength comes.
Whether one did this in a previous birth or does this in this birth.
Whenever one does it.
Then strength comes to his jiva.
Maharaj says that if there is strong faith,
by remaining in the form of sattva, strength comes to him, but that strength comes after a very long time.
When one maintains sattva, and the jiva separates from this body, then strength comes to him.
But the way to immediately gain strength is faith in the service of God's devotees.
If he has excessive faith, then strength immediately comes to his jiva.
And what does it mean when strength comes to the jiva? It means that he can suppress all these and separate himself.
He does not spend his entire life fulfilling all these desires.
Otherwise, all these are such that their desires are never fulfilled.
All these senses say, 'Bring this, bring this, bring this, bring this.'
The antahkaran says, 'Bring this.'
Its desires are never fulfilled, and one spends his entire life in it.
That is called weak.
He suppresses everyone and does good for his own jiva.
That is called strength.
And such strength comes from faith in the service of God's devotee.
If someone makes us do it by force, it won't come.
Even if a little happens.
But strength comes from faith.
If he has faith, then if he rises from within, strength comes to his jiva.
All these senses say, 'Bring this, bring this, bring this, bring this.'
The antahkaran says, 'Bring this.'
Its desires are never fulfilled, and one spends his entire life in it.
That is called weak.
He suppresses everyone and does good for his own jiva.
That is called strength.
And such strength comes from faith in the service of God's devotee.
If someone makes us do it by force, it won't come.
Even if a little happens.
But strength comes from faith.
If he has faith, then if he rises from within, strength comes to his jiva.
There was another question from Atul Sir, what is the role of Ida and Pingala nadis in yoga?
Ida, Pingala, and Sushumna, these three nadis are mentioned. The Sushumna nadi is for spiritual purposes.
Ida and Pingala are for worldly, material purposes.
So, in Ida, there is almost lunar movement, and in Pingala, there is solar movement.
So, the role of Ida and Pingala is to balance the body.
To balance the body.
Sometimes, the moon in our heart is a bit cold.
And it is pleasure-seeking.
And the sun is hot and hardworking.
So, when the Surya nadi is active, there are more resolutions for effort.
And when the Chandra nadi is active, there are more resolutions for enjoyment.
The left part is for enjoyment, and the right part is for effort.
That is called its worldly role.
And Sushumna is said to have a spiritual role.
When this jiva is acting in Sushumna.
Just as it acts in the eyes, acts in the ears, similarly when it acts in Sushumna.
Then that jiva thinks that it can separate from this element, such thoughts come to it.
That is its role.
It is mentioned more in Yoga.
Contrary to what was said above, that the jiva resides in the heart, the materialist Charvaka presents his view that
there is no other conscious jiva apart from the collection of elements like earth.
No one should say that consciousness is not possible in the community of five elements.
Because where the collection of elements like earth gathers, certain results occur, and consciousness automatically arises in it.
That consciousness also exists in the form of a body resulting from earth, water, fire, and air.
Just as from yeast, meaning the seeds of alcohol's fermentation, intoxicating power is produced.
If you want to make bhajiyas, you add baking soda, and then what do you add?
You add lemon.
So it makes me all bubbly.
So, it generates fermenting power.
So, consciousness arises in that way.
When they come together.
That is his belief.
He is extremely atheistic and extremely hedonistic.
Currently, the Western world is said to be operating on this principle.
Ravana, Kansa, and all of them followed this principle.
All the demonic tendencies are, in one way or another, dedicated to this philosophy.
Divine tendencies know that
after this life of ours ends, then as a result of the actions done in this life, another
Life begins.
If we have done good deeds, we will be happy in the next life.
If we have not done good deeds, we will be unhappy in the next life.
That belief belongs to a divine soul.
And the demonic belief is, who has seen the afterlife? Do whatever you have to do now.
Who has seen everything in the afterlife? It's not like that.
Such a belief is of a demonic nature.
Even though consciousness is not present in any of the elements like earth, its emergence occurs spontaneously from the combination of elements.
After consciousness arises in the body, which is a combination of elements, the feeling of 'I' or ego is necessary in practical life.
For its fulfillment, there will be no need for a transcendental soul.
The fulfillment of that ego will occur only through the combination of the five elements in the form of the body, in which that consciousness resides.
And that's why I am fat, I am thin.
Such a co-referential oneness will also fit properly.
If the body, which is a collection of elements, is the conscious jiva.
If we consider it that way, then the same body becomes the subject of both 'this' and 'I'.
My body hurts.
So press me a little.
Garbage, right?
So, the use of 'mine' implies that.
Its meaning.
My car.
So, does anyone say, 'I am a car'?
I am that Audi right now.
No one says, 'I am a Mercedes'.
It's my car.
My car means that he locks it and goes home, he is separate.
Similarly, 'my body' also means that it is separate from the body.
Just as a car is separate, so is the body. My body.
The sixth case is used only to connect things that are separate.
Otherwise, the sixth case would not be used.
So we can also use such an expression for intelligence, 'my intelligence'.
So it means that they are separate.
But sometimes, in delusion, in attachment, we assume that I am that, I am.
So, we rarely realize that the body is 'I'.
It is body-consciousness, the feeling of being the body.
Yesterday, a devotee said something very nice on the phone.
I was going for a walk, meaning I was going for walking.
So, a dog came walking towards me from the opposite direction.
So, in foreign countries, dogs are not different, but this one must have escaped from home or something, X, Y, Z, it must be somewhere.
He came, but.
We get scared, right?
So I went to the other side of the road and started praying to God.
Oh Maharaj, save me from the dog.
Then he said, 'This happened to me'.
The devotee is very good.
He said, 'This is what is called a lot, right?'
I prayed for him.
He said, 'Yes, that is called body-consciousness'.
So now, you should pray like this: 'Oh God, you saved me from the dog, but save me from body-consciousness'.
This body-consciousness is just like a dog.
If those foreign dogs are big, spotted ones, and they bite, they can cause trouble.
So, he just went straight ahead, and I moved to the side, but I ended up praying to Maharaj.
He said, 'Maharaj, if this prayer was made, then it's called sakam bhav (desire-filled devotion), isn't it?'
Sakam bhav is fine, but we call it dehabhav (body-consciousness).
But now, you have to pray again, 'Just as you saved me from that spotted dog, save me from body-consciousness, this body-consciousness'.
If that spotted dog is shown, and one is saved from that spotted dog, then it's over.
That spotted dog might get cured by giving injections for 10-15 days.
But if this spotted dog bites, no one gets cured.
Body-consciousness, however.
Vishkulanand Swami said that in a renunciant, it appears as a renunciant; in a scholar, as a scholar; and in a fool, as a fool.
It doesn't leave anyone anywhere.
In a devotee, it appears as a devotee, and in an ekantik, as an ekantik.
It is the body-consciousness of an ekantik.
In an ekantik, this body-consciousness comes as an ekantik.
It is the body-consciousness of an ekantik.
So, in an ekantik, it comes as an ekantik.
So, not in the old ekantiks, but in modern ekantiks.
In the old Ekantik, the body-consciousness would disappear, and only then would they be considered Ekantik.
But we, the modern Ekantiks, we are all Ekantiks.
And our body-consciousness is not Ekantik.
So, in Ekantik, it comes in the form of Ekantik.
Nishkulanand Swami has written that.
So, it's a big dog.
One has to pray to him, "Oh Maharaj, save me from this dog."
Jagdishbhai from Bangalore has a question: What process occurs in the antahkaran (inner faculty) while performing seva, so that the jiva (soul) immediately gains strength?
In what?
What process occurs in our antahkaran while performing seva, so that the jiva immediately gains strength?
The wear and tear of dehabhiman (identification with the body) occurs.
When we perform seva, our ego, it doesn't get any nourishment, because the ego doesn't get anything of its own.
And by performing seva, the body wears down as much as it does, but it doesn't wear down by contemplating that I am the body, I am separate, I am separate from the body, I am separate from the body, but then again, when you stand up, it's all together.
But when one performs seva, firstly, God is pleased, and because of that, our antahkaran (inner faculty) becomes separate from dehabhiman (identification with the body).
Pleasure and wear and tear, and everything becomes one in all.
Seva is the only thing that happens with true devotion and with selfless devotion.
That it is one in all.
Maharaj has said that.
And the scriptures have been fulfilled.
It is considered so in the Gita.
But in the Gita, only Nishkam Karma Yoga is mentioned, and Maharaj has called it Nishkam Seva Yoga.
If it's one in all, then it's just one.
I see the body. In this experience, if the seer and the seen both become one body, then is that appropriate?
So, is that appropriate?
Now, the Charvakas, who consider the body to be the jiva, answer that.
That even for those who believe that the Atma is separate from the body, Devdutt himself thinks of himself, and in that sentence, both agency and object will come in one.
Therefore, just as reconciliation is achieved there through different perspectives due to the difference in form, similarly, in our argument, which considers the body itself as the Atma, reconciliation can also be achieved through the difference in form.
Victory to Sahajanand Swami Maharaj.