IIT Delhi Online Course 1 | Inner Journey to Self Discovery | Part 6/6 | Sri M | November 2020

namaste everyone namaste so I want to go into the steps of the yoga sutras that we were studying we started we started with yama niyama we went to asana now you stop there from the eight

part

s of patanjali yoga um yoga sutras the sadhana pada the practice section we We are already done , now let's go to pranayama. Now let me give you some background on this. Simple practices of pranayama, such as inhaling and exhaling and being aware of breathing, can be found in various other darsanas and disciplines, and not only in yoga darsanas but also as in Viveka Chodamani, which is a Vedantic text, Shankara says that if your mind is not stable and if you are not able to observe your breathing or inhale and exhale in the viveka choramin, it is called nadi sudhi, then pranayama of that kind. of simple pranayama is meant for nadi sudhi now we have to explain.

I have already explained once before that according to the physiology of yogic anatomy, the physiology of yogic anatomy the body has the human body has innumerable nadis, we have a habit in ancient times and there are so many to say. 108 nadis, but let's say there are many nadis in the system outside of these nadis. First of all, the premise is that these nadis or channels or um channels through which prana operates prana mean not only oxygen but vital energy. I want to distinguish the two words prana and shivasa shwasha are brett only prana includes swahasa and also the internal energy that sustains the system that deals with digestion.

All this is called prana apana. There are many types of pranas divided into two for metabolism. There is anabolism and catabolism. when the human body has metabolism, this is how it works, and so on, for both, the energy that works doing all this is called prana, prana and shwasha are closely related, that is why the word pranayama when you say it means The rules and regulations Prana are also intimately connected with swasa and breathing. Fortunately, otherwise the human being would not be able to control the functioning of his prana. It works anyway. Suppose I decide that I need to make it work and use it in a

part

icular way.

In this way, if breathing was not connected to prana, then it would not have been possible for us to do so, so fortunately it is possible for the yogi to believe that many of the disorders of the body and mind are caused by an imbalance of the pranas. , so one of the ideas, one of the reasons for pranayama is to learn the rules and regulations of how prana operates, is to return this imbalance to its balanced state because a mind that is unbalanced and that has unbalanced pranas cannot sit to meditate, go deeper inside. your

self

all this is not possible even yogis say that if the prana is unbalanced it is not properly balanced you actually can't even fix your attention on something uh ideas of attention deficiency syndrome one of the ways I think it can be experienced The radius can be changed especially in school going youth by prescribing simple pranayama which puts the prana in order and when there is a balance then the attention becomes stable, otherwise it is difficult for the attention to become stable and as we progress we will understand this, so pranayama or there is the other side of pranam that since it is connected with the breadth of shwasha, there are so many nadis and it, through these nadis, for various functions including functions to bring one to meditative states , the prana operates but it does not operate at its optimal level and in its proper form generally sometimes it does sometimes not um for the yogi the three most important nadis are the one that begins from here crosses here inwards, not outwards and descends towards The right side and the one that begins the right crosses adagna and descends towards the left side and is located at the end of the muladhara spine.

Now, if you look at this, you will find a lot of similarities, but I don't think the nadis are exactly what the anatomical structures that we have. They are arguing but they are very close, so there may be some connection between them. You will see that this from the head from the brain to the end of the spine inside the nadi is called sushumna sushumna is very if you look, it is actually the spinal cord descends directly, I would say that sushumna is a nadi that flows very close to the spinal cord, probably and the left nadi which started from the right and went to the left and which you probably already know that neurologists have today.

I came to this understanding that although we have only one brain, we have two lobes, the left brain and the right brain, and some functions are performed perfectly when the left brain functions and some functions are performed wonderfully when the right brain functions. Now it is known. Now, for example, the left brain is the practical brain, the arithmetic brain that calculates distances this and so on and says: you are sitting here, there is a table in front of you, the camera is there and it distances the spaces feeling that this is the The left brain and right brain work together in coordination, but I'm just saying that some of these get more stressed on one side than the other.

The right brain is generally called the intuitive brain. It is useful in creativity. Great artists, great writers. Great singers. great dance any creative activity those who do well according to the neurologist the right brain works a little more than the left one we discussed a stroke of intuition in a session here that what happened to her was that her left practical brain became completely paralyzed i It means that it filled with blood and stopped working because of the hemorrhage, the right brain took control because the right brain took control and the intuitive brain moves with creativity and intuition, not with measurements, so Jill felt that she, her being, was not confined to the limited space of which her body is calculated by the elevator so she found her

self

also extending her consciousness she the bird that was singing she found was singing the trees that swayed in the wind was herself there is no difference sometimes one I wonder if this is what the great Upanishads talk about, but you and I and everything are one, maybe they, someone has that experience, maybe I have it without bleeding, which is not that we have experiments , controlled experiments to cause deliberate bleeding, no, no, no, that.

I am just giving you an example so the left nadi which starts from the right side and goes down is called ida nadi if you read yoga sutras don't go into details if you read yoga pradipika yoga pradipika shivasam one of these textbooks and also books of tantra yoga text you will see that the left one is called ida nadi and the right one is called pingala nadi now it is considered that pingala nadi is also, I am deliberately avoiding the word positive and negative because it does not mean that it is positive in the positive sense of the term but It is a charge, it is a positive charge, so in electrical language you can say that it is the anode and the left nadi, the ida nadi, is called the cathode.

I don't, I don't call myself the cathode. It's negative and I say negative, it's not that it's negative in that way. but it is the cathode less that we require more and less for anything to work and this for this wiring is also required now, the central one is called straight sushumna. channel for most of the purposes for which we live on this earth, all the actions we perform, all of them need only the prana to function through ida and pingala, the sushumna does not need to come into the picture at all because all the parasympathetic Nerves that come out of the spine and form the plexuses are the ones that operate everything, not the spine directly.

Yes, if the column gets cut off or something happens, it freezes because no function happens after that, understand, but it's usually these, so the right ones. and the left vagus nerves the parasympathetic nervous system control the heart control the lungs control increases in the control of breathing they do everything in fact therefore the yogi is able to voluntarily control this the prana in these two areas to be able to control his breathing for long periods you don't need to breathe to avoid being judged unless you want to end your life. um for prolonged periods a yogi can sit without breathing much and there have been cases of people burying themselves in the ground to separate the Frauds that have a tube that goes from the bottom and comes out somewhere like a drainage system, but the real ones where they dug a hole they sat inside, took a deep breath, held it there, closed the thing and then came out after three days or four days, some yogi was. recorded in punjab to be looted for seven days and it was done in the presence of the british collector, who made sure that no tubes came out of this, so it is the extraordinary control over breathing, heart, etc., and circulation, what the yogi exercises because he knows how to exercise how to control or manipulate prana according to the yoga tantras so that the yogi enters higher levels of consciousness, what is required is not the ida and the pingala, the prana flows through the central channel called and all the centers called chakras are located in the spine in sushumna, sorry, so what the yogi practically does is bring the prana of the ida and the pingala plus and minus of the positive negative cathode and together in the muladhara and beat it. it happens when you have a normal cathode anode on two wires hitting whatever there is a spark in yoga tantra this park is called bindu and this spark is with the mind using the mind to control it it is made to rise there is no real spark for please whatever and it is made to go up the spine through sushumna when it reaches the top, which is the sahasrara, one is supposed to have transcended the ordinary mind.

I can only say that much I cannot say other than that you have transcended the ordinary mind and are no more. the three-dimensional person you were before, in fact, that is one of the tests of what yoga calls samadhi, if a fool enters samadhi, a wise man comes out, if it is not someone, a man of desires can enter him and coming out like a fool, anyway a wise man will never become a fool, what I mean is a different matter, okay then, this is the whole system, so since prana or breath is intimately connected with saasa and breathing, several pranayama techniques have been developed. controlling these energies this paradise is complicated however one simple thing to notice is that if I am agitated I am agitated if I look closely at the rhythm of my breathing you will find that my breathing pattern is very agitated when one is very angry just look at yourself, normally one breathes with difficulty, I think I should kill this guy, you know, anger is also there when intense emotions arise, one breathes very heavily, it is also when one works hard physically and this has just finished digging, there is heavy breathing there, so when you are tired what generally when you work all day today no one does that kind of work suppose I go to the state and work in the coffee state along with the workers pruning the coffee and digging and so on at the end of If I I get very tired naturally, so what is the usual reaction?

I drop into a chair and do it. It's an unconscious pranayama, actually two three times when, uh, see, sometimes you do it. You are revived. So what am I? trying to say when your mind is agitated when our mind is agitated if you look closely you will see that your breathing pattern your rhythm is very heavy and uncertain and irregular on the other hand when you are very calm suppose you are sitting near the river In fact, the water flows when I first went to Rishikesh and I was sitting with my teacher Mahesh or Nath Babaji, I thought he was going to teach me this kundalini yoga or something like that, and nothing happened.

We were staying in a small cave called Arundhati cave. We are sitting there and under the k on the other side, if you sit and look from the cave, you see the river flowing and it is a very calm and unoccupied area of ​​the Ganges, not like a lower rishikesh, over which blue water flows . the rocks in the stream we are going to form because it passes over the rock he said I tried to meditate I closed my eyes I couldn't meditate amaji said open your eyes he said open your eyes and look at the water flowing don't do anything else I looked several thoughts occurred at that moment the life flows who knows where lin is something flowed moving through I don't know my mind was lost looking at that I had never seen a scene like that before and suddenly I realized that now I am completely attentive, clear and calm, so if in that moment I would have washed my breath, I wouldn't have done it, I would have seen that the brick was the breath flowing very rhythmically, I was probably imitating the flow of the river, so suppose I sit down. near the sea and watch the waves or I am in a forest looking, sitting under a tree and listening to the insects or looking at the big mountains, I don't know if you have been to the Himalayas, for example, suppose you go to a long Every time you walk and you walk you expect that from the beginning you will see a peak covered in snow, there is nothing there, and suddenly you turn the corner and there you see this huge himawan, as Khalid Kalidas explains, standing there covered in snow, he calls it the Himalayas. no one stays there, something happens, you are completely annihilated and at that moment prana operates in a very rhythmic white pattern now the eruptions, very intelligent people, how would they have done all these upanishads?, they said if themental state is reflected in the breathing rhythm pattern, could it be that we can deliberately manipulate the breathing and change its rhythms and patterns so that the mind can calm down, calm down or activate or whatever is necessary at that moment?

In fact, the entire science of pranayama arises from that, the connection between breathing. Prism of breathing and mental state, so yes, this is the basics, since you are discussing the practices. Every day, if I can sit in a quiet place, it could even be your room, his room or your laboratory, in somewhere where people won't stand out or bother you, so close your eyes. This is a preliminary pranayam that can be performed by your peer. In fact it is part of a person and also traditionally called anapana going in and out going in and out or going up and down if one sits quietly first start by just observing the breath don't even check the pattern just become aware In fact the word vapasana It means awareness, just be aware of the breath going in and out, in and out, after a while you will see that even the act of observing the breath has made the breathing pattern calm and calm.

It usually starts when you want to take a deep breath and then you know it's relaxed now, everything is quiet and you hold it, then you become aware of the rest of the body, if you really calm your mind, you can listen to your heart. Inside, some people have described it as the beating of the damaru or drum, actually the boom of the heart, you can hear it because the mind has become so focused that you have done nothing but become aware of your breathing and As you go, your mind becomes deeper and deeper. then after a while you will hear some sounds flowing, it's not actually the ganga flowing, it's your circulation, your blood flowing and then various other small subtle things come out and you are very calm and quiet and you are full of happiness.

Start with that, in fact, you are charting your path towards the supreme happiness that is your

inner

self. So the next step would be after sitting and observing the breath without condensing, start to inhale and exhale deliberately, but very slowly, take part of Korea, of

course

, but not Korea, because kriya we need to do it in person, not on the Internet, so When you inhale, hold your breath for a second, exhale. The important thing to keep in mind is that you pay full attention to what you are doing. It's not that you're looking there and then we're not, your mind is totally occupied with breathing.

I am just describing the different aspects of pranayama. It's big, but I'm trying to make it as small as possible. So when you do that. your ida and the pingala balance each other everything is silent and it is good that you are balanced whatever decision is made at that moment will be a balanced decision so breathe now before entering into this. I want to discuss one more matter now that you can practice. very simple, anyone can practice it, you can't practice it only in one condition which is when you are drunk, it is not recommended because the nadis can go anywhere here and there, so when you are very close to the spirit that comes in bottles, don't you do it. do the pranayama, otherwise that is also spirit, but it is a different spirit.

It is called spirit because it sometimes induces a temporary samadhi, so you can first sit and observe the breath for a while when you are really calm at that point and then start deliberately. breathing deeply hold the count of four one two three four then slowly allow the brit there is no fast breathing this is not bastrika there is no fast breathing very slow there are other types of pranayama of

course

you do it for a couple of rounds and then everything goes down, sit and wherever you want to fix your attention, fix it and sit and enjoy it, it will also bring your whole mind into a kind of balance.

Now let me back up a little bit and come back. You already know the most important sustenance nutrition for our body apart from food and water is breath, everyone knows that you can live without food for some time you can also live without water for some time you cannot live without breath that it gives us oxygen even for a minute and a half not even that much Can you hold your breath or ignore it? So it's such an important part of sustaining our livelihood and yet we don't pay attention to it. If we pay attention to our breathing and what we breathe, will Delhi's pollution be like this?

We do not pay any attention to our breathing, which is one of the most important nutrients, without which for a minute and a half we cannot live without breathing and it is so important that we are hardly aware of it or give a chance to even breathe. we pay attention to it when we are born, even when we are in the womb, after a couple of weeks it starts to beat and breathe and then when the child comes out of the womb it breaks the fresh air outside of the crying that is normally heard when the child comes out , it is not a curse that is born into this world, which it might be at times, but it is the expulsion of the first breath that the child takes and leaves a confined space, then this continues throughout our life when you are sleeping.

Also, you don't get up in the morning and tell your lungs to breathe, you just keep going if you like it, you ignore it, you neglect it, but keep going, you don't have to supply anything to like hunger, you don't. has to supply food it goes on and then one day when it decides to stop you know what happens it ends um in gujarat they say ok in kerala and malayalam its a funnier word they said panchayat which means no air in the finished tube no one can do anything and then finished then it is very important breathing so if you call purana breathing you will see how important the rules and regulations of prana pranayama breathing are so I just wanted to go back and say this before From moving on to breath control now in different breathing rhythms different parts of the nadis function, what is the importance of different types of pranayama.

There is also what is called hyperventilation where you breathe fast, fast, fast and full of so much oxygen, then you get it all out, so what? This happens here, certain parts of our system begin to be affected and you enter a meditative state. Carbon dioxide is minimized in some of the pronouns in some pranams. More carbon dioxide enters the system, but the yogi has control and can activate it when he wants to push it whenever he wants since it is a matter of life and death breathing one has to be very careful with what one learns and who one learns from and what one does otherwise instead of putting the system in order, can put the system in total disequilibrium of disorder, that's why some vedantics say don't touch all that danger of pranayama because it has to be done correctly.

Then there is the other thing, I said there is the ida and the pingala, now the balance of the prana and the ida. in pingala it is done through a practical exercise called it is also called nadi sudhi um it is alternative breathing the yogic term means anulom under ah where one of the holes does not have to do it actually this is traditionally yes, but you can also hold as if nothing is happening except all of these We've been doing this for years so it should change so keep your left right nostril closed, breathe deeply and then hold this close exhale and then from where you exhale, bring it back in.

This when you alternate breathing if you want to know what happens. when you do alternate breathing, please at night, before eating, do alternate breathing, do alum willow and see what happens to the system, first of all, it becomes very relaxing, why, because the idah and the pingala are balanced, the breath goes to the left and the right nadis are balanced when they are balanced then the sushumna starts working, therefore you feel good and peaceful and you can absorb yourself in meditation, so these are some of the pranayamas um, so this is pranayama. I have given you a rough idea. of what pranayama is or could be what are the nadis what is prana what is swasa and so on in a few words now what happens to pranayama produces a balanced prana and also slowly brings us into contact with the mukhyapurana mukheprana is mentioned because Mokhe parana is supposed to be the most important aspect of prana, which is kundalini, so when these two are balanced then one is able to deal with it, then the next anga pranayama ends, it does not end a little, then pratyahara pratyara in various places.

It has been translated by many as withdrawal of meaning. I think justice is not done to the word pratyahara with the English word uh sense with royal simply because in English the Sanskrit language is such that in English you cannot find a roughly accurate translation. Yes, it is the ability that the yogi develops through practice, which also consists of yama niyama asana and pranayama. Some people have a natural gift for it. They have never done any asanas. No, I have nothing, but you have a practical gift of pratyahara, so what is the capacity? generally developed unless one is born with it generally developed where one is able to fix one's attention on something and at a given moment withdraw from it.

It is very important to keep in mind not only paying attention to something but also being able to disengage your attention. when necessary so that you can fixate on another place deliberately, not by accident, this activity is operating your sense organs and you are experiencing, let's say, a particular sense organ. A yogi is someone who at any given moment can turn it off and withdraw when he withdraws. He may then fix his attention on something or simply remain withdrawn for a while without doing anything. This ability was developed through extensive practice because it is not easy, therefore a yogi is not someone who meditates while driving or thinks about his car when he is meditating this ability. unfolds through pratyara imagine what will happen if even normally if you drive especially a fast car, nowadays there is a lot of mg and chaos all over the road, what will happen if I meditate while driving danger to me in danger to public when I am meditating I am meditating when I drive.

I am completely occupied with full attention while driving. That in itself is a meditation, not when I'm driving and thinking about meditating, no, so pratihara is pretty much people. In the sense that we have the ability to turn on and off at will because we believe that when you do one thing you should do one thing and not another, if this is practiced for a long time, then it becomes something specific. I will tell you a little story about this it is called something about pratyahara this is a story about a zen master who came from tamil nadu from the south he is a founder of zen bodhi dharma so bodhidharma went from tanjar somewhere in southern mindanao he took a practice particular Buddhist or a way of practicing, which mainly concentrated on dhana, so dhyana is meditating, which is the next step after pratyahara, so he called it dhyana Buddhism.

It is this dhyana and our man bodhidharma in those days traveled to China and was allowed to teach there so bodhi dharma established a place on the top of the mountain somewhere on a hill in a quiet place now dhyana when he went to china he became chana chan and when chan was exported to Japan he became zen so the origin is tanjour that's funny so anyway so um um he was sitting on the top of a hill and two young wannabes who really wanted to learn Zen, you know, samadhi or the state of freedom or nirvana in the Zen system in Japanese is called satori, so they went to look for it those days, it was very difficult. look for a person like that sit stay alone on a hill no advertising no banners no internet no google god no g so they had to search and search all day without food and finally they found it and uh They went up the hill and they were very tired, with dirty clothes and then they saw the teacher sitting.

I don't know if you have seen any Vaidharma paintings. It looks pretty, but you'll be intimidated to look at a person like this huge man with a mustache and stuff, so he was sitting there and these people went and said sir and it was lunch time, just one meal and that was the soup in the bowl, so bodhi dharma was drinking the soup when they sat cross-legged, of course. These guys went and said sir, we have come here, look at us, we are so tired, holy, there is no food, there is no water, okay, but we came what to learn, so please teach us how to achieve satori godi dharma, he said that I'm drinking my soup he said what the hell we came all the way here we're saying something so important and this guy is saying I'm drinking my soup what a fool so they asked again when they asked again he called his assistant and told him to give them his soup so they could They brought wooden bowls with soup, a spoon and a gift and they were about to drink they were hungry and suddenly they thought what were we doing drinking soup we came for zin they left the bowl and then again asked the reverend master to give us and he They said I was drinking my soup, they got angrya lot and they got agitated, they said we were drinking our soup too, but that's what they could do, then there was nothing else, there was a soup there, he also said no, he stopped and then finished his soup. so she put the bowl down and said no, you're not drinking your soup, you're drinking your soup and you're thinking about zen.

I'm drinking my soup. I'm drinking my soup. I'm drinking my soup. This is zen. point tension, so when you teach, you are in zen, not in the soup, you are not drinking the soup and thinking about both, this is roughly an idea of ​​what pratyahara is and why what patanjali calls niranthariya vyasana is a constant and regular practice. achieves the ability to do that then the mind becomes focused it is no longer distracted when it becomes focused that attention focused either on an object or on a thought or on a sound or on an idea or on an image not all together image, one Attention directed to any of these is called dharana, which is the gateway to dhyana, which we normally call meditation.

Dharana is exclusive directed attention to something now, if you love what you are doing then there is no problem with dharana I guess. I love music, people ask me oh, when I sit down to meditate, then my mind wanders, I am thinking of masala for whatever is on my mind. I asked them: when do you assume that you like something and you are doing what you like? like? Does your mind wander? The most important thing is that we are doing it. Someone told him: "Okay, but how important it is, when that is clear, then one point does not require much effort, especially if you have already followed the rest of the steps and, secondly, if you are seriously interested." In music, for example, you are listening to it is completely specific, no one is forcing you to listen to it, you love it, so you are listening to it point by point.

Now the difficulty is the mind by its own nature, not in its true nature, its true nature. It is completely still but in the nature of the mind as we know which is attracted angry confused the mind that we know cannot remain without thinking or without thinking it always needs something to occupy itself and not one thing but a succession of objects or a succession of thoughts to occupy oneself generally cannot keep moving now, it is not possible to make the mind, which by its very nature is thought, and thought is always waves that come and go, become a void, steal or enter shunya. not in its nature, it is like nature, which gives emptiness, you try to keep it here, you try to rush, so the only way is to free the mind from external occupation, is to first convert it into some internal occupation before it becomes still and in one of the internal occupations it is linking your mind with your breathing it is an occupation it is an action you are inhaling and exhaling you are fully attending to the inhalation and exhalation and breathing so your mind is occupied in something internal not external when it is occupied in something internal gradually the disturbances diminish and then the mind is firm and calm and calm then it can apply itself to higher things.

There is another reason why pranayama or observing the breath, especially being aware of the breath, is important. because it keeps your mind occupied internally instead of externally, anyway, a pointed attention is dharana, it could be a sound, an idea, it could be an image, it could be anything and better, something that attracts you, not something that don't attract you. for example, if you love, oh, keep it there, in fact, if you love Jesus, put it there, if you try to push and replace the house, it doesn't work that way all our lives, we've been you, love Buddha, keep Buddha there, set a point.

Don't say someone is a teacher and comes from a shy white background. You should focus only on sugar. It will be very difficult to get timely attention for him. Alright. It is like trying to tell a Vaisnava to worship Shiva or a right timid person to worship Narayana. it doesn't work because they haven't brought out all that background, the thoughts, everything is different or a person who believes in formlessness says that you have to meditate in this form, it doesn't work, so make sure before you point out the attention. you are given that object or idea that you are interested in being pointed out is something that you love something that you can identify with at least in some way when this happens when this becomes a point it means what then there is only that attention nothing else remains when this is extended for a period of time it becomes dhyana the root word of the root of dhyana the word is dio then yo yo na praja last sentence then when dharna is extended for a period of time it becomes dhyana and when dhyana continues Let's say that like oil falling from one container to another, continuous flow, there is no interruption, then one understands what is called samadhi, which is the culmination of ashtang yoga, not only ashtang yoga, any path of yogic yoga culminates in a state called samadhi and there are different forms of different stages. of samadhi until one finally reaches what is called nirvikalpa, a samadhi or trance state where there is no vikalpa left, everything is silent, everything is complete, you can call it nirvana moksha iwaliya, but samadhi is the initial stage towards which it is not The end is the beginning. from where one goes to the higher levels but it is necessary to have samadhi now how does samadhi happen in dhyana?

Samadhi occurs when the meditator, the object being or idea being meditated on, and the act of meditation itself become one. there are not two or three there, in fact one is so absorbed in whatever he is meditating on that he has forgotten even his own existence, let's put it another way, I do not exist, only when this happens it is called samadhi and it is Generally It is accompanied by a feeling of happiness, not from a scary or painful situation, but from a very blissful situation, and if it is actually samadhi, then the mind has transcended.

Maybe we will discuss this in the next session somewhere about this transcending and from earth to water and Agni. airing to the higher akasha and so on at this moment all we can say if anyone has even a glimpse or experience of samadhi then once understanding improves once one improves concentration the mind becomes balanced and calm and one is able To understand things better than one before entering into someone, a yogi, due to his ability to be precise, may be able to understand the subject faster than someone whose mind is always distracted and wandering and, therefore, can to be able to acquire more wisdom than a person whose mind has not stopped distracting me um now this question of wisdom and knowledge is a big question so we can't it's already an hour into this session um personally before I end this session let me tell you that no I believe that wisdom is the same as knowledge so we will stop for today to be able to stop it.

Let me tell you, this is one of the best sessions we've ever had, honestly, uh, these are daily sessions. I really enjoyed it and I'm sure everyone enjoyed it, not enjoyed it, but got it. some of this, even if it's a little, okay, all I want to say is that it's food for thought and so think about all the things we discussed and if you come away with things that are useful, it will help you in this. The things that you're not sure about, we can dig up in the next session when we have it and continue with these discussions.

I hope I have done my work for this session. Thank you very much, we can still have them. half an hour of interaction which we always have after each session, but thank you, thank you sram for the wonderful sessions like you, I have thoroughly enjoyed every minute, every moment and there has been a certain free flowing conversation which is very very unusual and Just to give you a For example, I want to say that normally if I'm listening to something my wife asks me to turn the volume down, but when I was listening to the two sessions I attended from home and she wants them to turn the volume up because she wants to listen. what you say from the kitchen how nice well thank you that's very nice it's a compliment thank you just thank you ma'am so nikaji if there are any questions we have half an hour thank you guruji I liked all of this I really liked your All the sessions I really appreciated your talks and I think It would be my honor if you could come after a month and tell us more about it.

It really is fine at any time. Do you have vinaji? Have you met or heard of someone called gopi krishna? pandit gopi krishna yes yes yes yes I have heard of pandit lakshman lakshmanju lakshmanja of course I wouldn't put him in any category but also discreetly different ah yes bandit lakshman jew wanted to learn but he is far, far above my understanding of Kashmiri Shaivism which he was the contemporary he is no longer the contemporary eh master, there is no one who has done such a good job in trying to explain Kashmir Shaivism to the public, but you know, it is so abstract that still people say we can't.

One of his best works is his commentary on a text of Kashmir Shaivism called vignanavahirovi, which is something very interesting, people put it off, they think it is something very no, no, no, if you go deeper into it, you will find out that I met Lakshmanju, okay, once. The reason I asked about pandit gopi gopi krishna is that he had some experiences just by fixing meditation on the top of his head, taught by someone, a wandering person, and he did it for 40 years, nothing happened and one day, Suddenly something happened and he couldn't. He came to terms with what was happening to him and then calmed down and started the world's first center called the Kundalini Research Center.

Well it didn't last long because he passed away and that was it and that was it, I think he is somewhere in Srinagar, I'm not so sure, then there came a time when the experts had to flee, so that was the end, thank you sir, so we have a question from nitesh coming from nitesh nitish, yes. guruji my question is that if a person after a long time of meditation reaches a state of samadhi what would be his daily life and how would he behave or how would he remain like that was the question that is also asked in the bhagavad-gita that Arjuna asked what happens if the person attains the state of istit pragya, how does he remain, how does he actually behave, it is a very nice question, um, yes, some people think that those who have attained yogic kaivalya samadhi etc., there are people who can do it. .

They don't function in this world, you know they're outside of society, that's not true, look, hopefully I've done some yoga, I've played some samadhi or whatever, hopefully and I live in this world, first of all, I am a married man. I have two children who got married. Ah, I work if you think that because of samadhi I have become a lazy guy who is sitting here doing nothing. There are some people like that. It depends on several factors. I am busy from morning to night. another is happening, if it is not interaction, it is some other inter or some people coming, then there are questions, then it goes on and then some administrative matters arise, then how does a person who has attained tita prana this world handle the same question?

Arjuna asked because he thought that if I attain nirvana maybe I would stop all this and go back home and sit and meditate, what am I doing here? So Krishna very quickly tells him: look, that is not the state in which you have touched the state of your prajna. By becoming stable, you can actually function in this world if you wish, not because you have any desire to fulfill, you can function in this world and function more efficiently, perhaps, than a person who has not touched it, because you do not You let yourself be carried away by your emotions, your mind. is constant, you have learned to pay attention and you also realize that ultimately the sky is not going to fall on us, this

inner

self is self-sufficient, having understood this, if a person sits in the middle of this world and start working, I think the work will be better than when it has not touched the state of samadhi or the state of being pregnant then you work without regrets then you work without partiality then you work without getting agitated if someone says something what they would say they can say something about the body but about the inner self, can anyone say something about it?

So if you have touched it, then your mind is stable. I would say that tomorrow, if you notice that you become tita prajna, I am not sure if you are in one. kidding, you will be able to do better what you are doing in the world and you will be able to manage and live in this world in a better way and you will probably benefit more people than when you are not. in fact, Arjuna and how he eats, how he behaves, yes, how everything becomes moderate and everything becomes pleasant. You are not discouraged by negative reactions, the mind is crystal clear and you can function without problems, this is what I wanted to know if in that state the person is not affected by any emotion or if his mind processes why we have to live in our life daily, we have to carry out our daily activities, so what is that, do you have no emotions or something? no, no, he, he, he is not without emotions.

I am going to tell you a story of when swami vivekananda heard about swami vikan, of course, whoever has not heard of me was wandering around maharashtra somewhere when he was an unknown entity and became known. only after he went to Chicago and had the conference and so on, before he wentunknown and changed his names constantly wherever he went to prevent people from knowing who he was, at a place in Maharashtra, an acquaintance came and told him that one of his old schoolmates, Swamiji's schoolmates, who was his good friend, he had died suddenly, swami vivekananda burst into tears, he cried, of course, he recovered very quickly, but he cried and said, oh, I am so sorry, he was such a good man, he was my closest friend, so this guy was confused and surprised, he said that he thought you were a monk free of all emotions, why do you cry when you are?

He said: Do you think I worked all these years in the spiritual field to turn my heart into stone, he said, the sign of a heart that has touched the highest is that it melts in the slightest, but I can recover quickly, it recovered immediately and said, okay, done, this is this, it's not like it becomes emotionless, in fact, once the emotion becomes the emotions become finer, more subtle and, although one has complete control of your emotions, you can turn them off anytime you want, that also improves the way you live in this life. I think he understood what I'm trying to say.

Me too. I am not a heartless man I am sorry for everything but that does not mean that it affects me in the same way that a person or someone can remain depressed for days in a row because that person died it is not like that, you also know that if you don't you don't stand firm How can you get someone else to stick to this? You have to be stupid but not out of insensitivity but out of concern. These are two things.what means that a yogi or a siddha praja is not a callous human being who does not care, no it is not like that, it is that he can achieve mental stability at any given moment, if we move this, thank you , sir, welcome, welcome, then, sir.

Thank you very much for all the time and more than that your presence knows it has been a great

journey

so my question is related to institutional level and suggestion at organizational level not long ago I was a ug student in iit and when the whole current is going in a direction that you are trying to swim, even sometimes, even within families, you do not receive support and our souls are wonderful people, the students were struggling with this, so what will be your recommendation of What we as an organization at an institutional level can do to support people to move forward on this path, I think the first thing, I don't know, I haven't been there, I studied at the IIT, so I don't know exactly what the situation there, but I went to university, I studied in other places and so I don't think it's peculiar to this, it's there every time there is a group of students gathered, how do you support them?

First, we have to learn to stand up for ourselves and share your feelings and understanding about alternative ways of living, which means that while all your serious classes are going on about science and whatever you are studying, have some classes or meetings where you can sit together, share your views, air your views and let them out so you can sort them out. Of course, there needs to be a leader, the leader doesn't need to be a 100% perfect person, but at least one who understands that dialogue, discussion and airing what one feels can usually lead to a solution and not keep it inside if you don't express your feelings when I say express your feelings not with big mind bats where you sit together as friends that's what you call a satsang actually sit together and have a responsible person manage the session and the feelings area let people speak openly not angry but openly and discuss the matter, this should also be a part of not only an educational institution but all educational institutions around the world, especially when where people of ages of pg ug levels gather they need something they need to have, I would say It would be like a counseling session, um, it could also be like a psychiatric section, but not through just one person, but in general, people can sit and discuss things openly without feeling that If I'm openly hurting someone, that is, I don't know.

If any such process or initiative has been carried out, but I think it is possible to do it, many problems can be solved, thank you sir, thank you sir, they will be governed by the past karma that you have accumulated until now, so I want to ask what What happens to me my first life, when there was no karma, how I got my body, there must be some cows, the problem is that it is not possible to find out where it all started, but the fact is what facts exist now, we know we cannot find out.

What were our first karmas or where did they begin? But we know that there are karmas and this is the effect of the karma that we are going through. It's very simple nowadays, if something happens in this life it's because of something I did right, yes, in the same way, if there is a result now, there has to be a cause somewhere somewhere that I can't understand. The cause doesn't have to mean there's no cost for it, the right preliminary course or whatever, so ah to find out. where why what was my original uh karma before it all started it's almost like a child asking their parents that if you love me so much why didn't you invite me to your wedding I hope you understand what I'm trying to say so why is it why I say this because there must be some seed from which an activity has arisen there must be a cause in my stage of thinking I am not able to understand that cause but I cannot rule out the fact that there is a cause and the effect now is that the central point of The karmic theory is that tomorrow forget what was before, anyway almost no one knows about past lives, so forget about that original past life, even the last one, which we don't know about, in fact many people don't even know about it. they know.

I think it exists, so let's leave it then, but the gist of the karma theory is that you can't go back and play with the past, right, so what's the theory? The theory is that what you do today. will decide your tomorrow what you did in the past or where it is we don't know we can't do anything about it we can't go back and play with it we don't even know where it is if it exists at all we can't play it but if the karmic theory is that what you do, every action has every thing as a cause, so if you are thinking about your future, which we don't know, it is just a projection of the mind that we don't know, the present that we know.

To a large extent we don't know completely either, but to a large extent we know about the present, so if you know how what you do now will decide your future, this is the crux of karmic theory, so there is no point in trying to know. Go back and you can't really play with what happened before, if it has happened now, we can do something right to take care of the future. That is what we can do and maybe when the mind achieves clarity it will be able to understand the root cause of the problem. everything where it started if the mind does not reach that clarity it is very difficult even for someone who has touched it to explain it to the person somewhere it has started with a desire so much I can tell you think about it a man has a question next This time I logged out, like this I'll ask that question today.

Well, my question is whether one wants to start practicing asanas. So as a beginner, is there any source from where one can learn proper technique? Because if we start doing asanas with the wrong technique then it can be very harmful, you are absolutely right, so two suggestions: start with simple asanas first and, if possible, have a teacher teach. I am not very happy with learning asanas from books, there are very simple books available on asanas, I would suggest To find a suitable teacher, you do not need to practice all the asanas that suit you at that particular point that is necessary for you, that is enough, although there are general asanas that everyone can practice, so you need to find a teacher who has already trained many people and whose students have no complaints, are fine and who do not have joint pain because they have been taught or whose life is somehow way has improved by practicing asanas, health and life and everything, so you have to look around, don't worry.

Hurry up and find a teacher, however, if you feel like it, we also have asana tree teaching here. You can register for an

online

asana course or an in-person physical yoga course. We have what we call vidhyakendra yoga here. madhyanapali and we have short courses, we have long courses so that people can register. If you go to satsang or bharat foundation website, you will see that page on satsang foundation, satsang foundation, you will find

online

courses, you will also find short and long courses that you can come here and learn that this is a nice place is in the middle we are in the valley surrounded by mountains here it is a quiet place and there are facilities for students to stay and we accept small batches, we do not accept large batches because then it is possible to pay attention and we have qualified teachers interviewed who tried everything, so this is possible but i would also suggest that vedanta yoga academy in rishikesh savannah ashram has short term and long term yoga courses which are good even in bihar. yoga manga school I don't know if they have online courses, but that's fine too, the only thing I'm saying is that we don't get into new systems, so I don't want to mention that there are people closing all the doors, heating the room and practicing yogurt it's something unheard of um okay thank you now yes now because professor rahul is asking we will have five minutes yes sir thank you for the great sessions and I hope you come back you know we will have some more suggestions from you.

I have a question that you talked about in pranayama practice: you take your breath, hold your breath and then exhale, but in some schools they teach that initially you know that at least when you do pranayama you should not hold your breath, so now what is? The reason behind that, yes, initially they are right in a way because initially when you start your pranayama, it is good to irrigate your nadis by simply inhaling and exhaling before you start holding your breath. However, I come from a traditional school that believes. That asana should have been rejected by both, which means holding the difficult.

The important thing is to make sure that that posture or what you call kumbak does not become too long, very short periods must pass before the lungs adjust to the entire system, so I would put it this way: while there is no There is no harm in holding the breath even at the beginning, but holding the breath should not be a forced matter, it should be a gentle matter and the period should be as short as possible until we develop. I think so when I teach yoga I also first give a lot of alarm just by exhaling without stopping and then slowly I continue to kumbak kumbaki is holding and the other question I have is again short, you talked about pratyahara and here you are saying that uh I mean many explanations of pratyahara are, you know, sensory withdrawal as mentioned, but here you are saying the ability to detach attention, which is very different.

So is there any practice that allows one to do that? Yes, the practices that will allow. One to practice pratyahara basically to please yourself, allow your senses to indulge in something you really love, like music or art, something you really love, it could be drama, it could be anything and then start practicing to stop it at any time. moment. and getting out of it is achieved only through practice, it cannot be done in a single day, that's why Patanjali says practice, practice, because the mind is not used to this, when it gets stuck in something, it continues to get stuck, especially if you enjoy it so much.

Through practice you should be able to give an interval when you want and not when the cinema gives you an interval. It needs practice, of course, you will get upset first. Oh, I'm seeing something, so why should I stop it and then you'll do it? realizing that stopping is as important as seeing it from the yogic point of view, not at the point, so now I think it's thank you sir, thank you all, all the students, teachers who participated in this, thank you, thank you, we See, thank you, thank you, thank you. you thank you