Kathopanishad

Everything in this world is temporary. ‘Bad' times pass and ‘good' times pass. The only thing that is constant is you. The real, eternal you; brahman.We are absolutely pure and perfect as we are, however, this innate, perfect divinity is wrapped in a mind complex that has varied characteristics, thus we have diverse experiences based on the qualities of our mind. Difficult times reveal what kind of mind we currently have as our reactions to these difficulties are very revealing.Everything that has to happen to us has to happen. It is orchestrated for our own good by brahman in order to improve, mature and realise our true divinity. Therefore we should greet all events of our life, pleasant or unpleasant with equanimity.Throughout the course of this series, it should have revealed to you what the current state of your mind is. If you observe that your mind still needs some maturing and development, then the series ‘Master The Mind' can guide you on the requisite techniques to help you begin this process.Whatever happens in our lives and whatever we pursue from here, we must continually abide in this thought – this idea; that we and everyone and everything around us is divine.If you'd like to get the links and show notes for this episode, visit: https://www.saiprakashana.org/KU-EP60

Only the one who has lost the fear of death can be considered truly spiritual, for they have realised what they really are, which is neither the body nor the mind. Such a person may continue to live in the world and perform various actions, yet they do not act out of their own will, driven by fear or desires. Instead, they act purely as per the will of the divine.Because of this clear understanding and the lack of personal involvement in the actions they perform, they have no attachment or emotional investment in the outcomes of these actions. Nor do they have any attachment or emotional investment in things or people. They just act as per the master plan of God. Like dry leaves on a breeze, they appear to move and yet it is not by their own will. Because of this absence of doership, they accrue no karmic debts from their actions and remain totally free.If you'd like to get the links and show notes for this episode, visit: https://www.saiprakashana.org/KU-EP59

Particular forms of God appeal to different people, just like some people are fans of particular films or film actors.Having a name and form to focus on in pursuit of the truth is fine and often even necessary, but it should not be mistaken for the truth itself. It is merely a mechanism by which we can focus the mind on God.In the end, only sanathana dharma contains the raw, unfiltered truth, whereas religions, though they ultimately teach the same knowledge, decorate the truth in all kinds of rituals and stories which are subject to misunderstanding.Whichever religion, deity or persona one worships or follows, eventually, all names and forms must be discarded in order to realise one's own divinity.If you'd like to get the links and show notes for this episode, visit: https://www.saiprakashana.org/KU-EP58

Once we understand what needs to be known, we must then approach a guru with great humility in order to learn that very thing. The guru is important because without their guidance it is very difficult to learn that ultimate truth on our own. A guru knows both the ultimate knowledge that we are trying to learn and also knows us better than we know ourselves and therefore knows what we need and when.Furthermore, once we have found our guru, we should ask the right questions and not get distracted and waste time.The guru can teach us what to do, but he cannot do it for us. In the end, we must put in our own efforts and practice the things that have been taught to us.After having put in all these efforts and practiced what the guru has taught, we must then have patience, as from this point onwards it is up to God when it will choose to reveal itself to us.If you'd like to get the links and show notes for this episode, visit: https://www.saiprakashana.org/KU-EP57

The mind is comprised of four major elements and by a combination of these elements, we make decisions and navigate the world. In order to always make good decisions, it is necessary to verify our thinking with either a direct guru or against some universal standards set by the exemplary behavior of noble people.The next level is always thinking selflessly and sacrificing one's desires or preferences for the good of the many.Beyond this is one more level still, where one does not even think, selflessly or otherwise; one just is. This is the state known as the śāntā ātman; where our mind and will are no longer separate from that of the divine.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP56

Just as juice cannot be seen in the fruit, fragrance cannot be seen in the flower or butter cannot be seen in milk, so too, brahman may not immediately be seen in the world around us. However, by certain processes, we can extract the juice from the fruit, the butter from the milk, or the fragrance from the flower, and in the same way God can be extracted from the world.All spiritual practices are nothing but variations of this process of extracting or perceiving the latent divinity in everything. We should also not allow the mind to indulge in excuses as to why we are unable to pursue our spirituality or follow our dharma.We should not permit ourselves to think we are too weak or otherwise ill-equipped to deal with our internal demons. The Upanishads declare that we are all powerful and anything we could ever need is within us. This is our true nature.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP55

It is said that brahman will only reveal itself to the one who believes in it despite not being able to perceive it with the senses or even imagine it in the mind.In a manner of expression, brahman is pleased with the one who believes in it.One may ask then, why brahman made creation with so many things that apparently distract us from itself. The antidote to this toxin of distraction is to see brahman in everything, including the things we may have considered distracting. Not only does this neutralise the distraction, it transforms it into a reminder of brahman, having the exact opposite effect.By focusing on brahman exclusively and cultivating love for God, all other desires will leave on their own. As soon as all these desires leave us, then and there brahman reveals itself.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP54

One of the most basic and yet most important goals on our spiritual path, is to control the indriyas. Not giving in to their every whim and fulfilling every desire that may arise will form the requisite foundation for the rest of our spiritual growth. If this foundation is not laid correctly, then all other yogic practice is vulnerable and can be undone in an instant with the arrival of a particularly potent desire.Once we have realised the truth, it is our duty to help others discover it also and free them from the suffering of ignorance. However, when our spirituality is not fully developed and we haven't yet transformed ourselves, it is better to avoid the company of those who are not also on this path, as they will influence us and drag us away from our goal. Once our spirituality has matured and our understanding is rooted in experience, then we can safely mingle with general society without fear of being swayed.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP53

In this episode of Kathopanishad, we are emphatically urged to seek the truth right now as one never knows how long is left of their life. Learning this supreme truth is practically impossible on any other plane of existence, so we are warned not to wait for later or our next birth, but to make use of this one whilst we have it.The future is uncertain and the past is already gone. The present moment is all that exists, so we should make the most of this precious opportunity and free ourselves from all illusion and suffering whilst we have this human body to do it with.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP52

The root of our bondage to this world of suffering is our desires. We must sever these bonds with the blade of detachment. The moment desires are removed, the whole illusionary world (maya) disappears.Furthermore, if we carefully and stringently examine the nature of this world around us, we will realise the source of all this illusion is actually brahman alone. The whole perceivable and imperceivable existence conducts itself in perfect accordance with the will of this divine, ultimate consciousness.After realising all this, a return to ignorant suffering is not possible.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP51

Just as electricity can manifest as light when conducted into a light bulb, as sound via speakers or as wind in the form of a fan, so too this one, singular ātman is manifesting as everything.The only one who can achieve the permanent, impervious happiness is the one who sees this oneness in the varied creation and realises that the happiness or peace they seek lies within them and cannot be procured from anything external.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP50

The ātman is the screen on which everything is playing. Our experiences of happiness, sorrow, anger, frustration, excitement and dejection play on this screen through the function of our mind.Sadguru reminds us to be very careful about what we see, taste, hear, smell, touch, say or even think about. All these constitute that which leads eventually to our karma (action).Even though the senses are functioning because of brahman alone, still we will not be able to understand brahman through them. A subtler, sharper, more discriminating mind will immediately know that if the movie is playing, there has to be a screen behind it.Therefore, Sadguru tells us to see brahman in every experience of life, but at the same time, understand that it is not brahman in its purest entirety. That can only be understood when all these experiences stop completely.If you'd like to get the links and show notes for this episode, visit:  https://www.saiprakashana.org/KU-EP49

The human birth is the most valuable of all possible incarnations as it is only through a human birth that one can realise their own divinity and free themselves from the cycle of suffering. However, a human birth is by no means guaranteed, and incarnating as lower lifeforms is always possible.Therefore, no matter one's position in life and the responsibilities associated with that role, knowledge of the Self should be one's supreme goal and only true priority.Being so privileged as to know about and listen to this parāvidyā, one must put it into practice lest this most precious opportunity go to waste.If you'd like to get the links and shownotes for this episode, visit:  https://www.saiprakashana.org/KU-EP48

The most important measure of our spiritual progress is how much we are able to reduce our identification with and attachment to the body. This can be achieved by regular contemplation on our true nature.In this episode, Sadguru teaches us to acknowledge that we are not alive because our body is functioning, rather, our body functions because we are alive. The organs exist to facilitate the prāṇa (life force) within us, but the life force is not created by these organs. Essentially, the body is there because the ātman needs a means of expressing itself.Just as a house does not exist by its own will, but rather by the will of its owner, so too this body exists by the will of the paramātman. Therefore, we should never fear for our body as it isn't born by our will. Nor does it live, grow or die by our will. It exists or doesn't exist according to the will of brahman alone.If you'd like to get the links and shownotes for this episode, visit: https://www.saiprakashana.org/KU-EP47

brahman is all expansive and all pervading. In, above, below, beside, in front, behind, all around and within all. Being the very source of the pañcaprāṇa, brahman ordains and governs all functions of the body, mind and senses. It is because brahman is, that we are. Hence, no harm can befall one who constantly meditates on (and lives in accordance with) one's True nature of ananda and abhaya. In this episode, Sadguru describes the importance of the pañcaprāṇa for the seeker of liberation – it is the very life force that is present all around us in every motion, every form of energy and in every living being.This is the reason to practise brahmacarya (a self-controlled, austere life devoted to brahman) here and now, while we are blessed with this body and this understanding. For what remains of this embodied soul once brahman decides to leave?If you'd like to get the links and shownotes for this episode, visit: https://www.saiprakashana.org/KU-EP46

Symbolically, everything that we consume through our senses is offered into a yajña (ritual) that continually goes on within us. The priest conducting the yajña represents our mind and the yajña puruṣa is verily brahman Himself. However, the ariṣaḍvargas (inner demons) are bent on disrupting the positivity and sanctity of the yajña. Just like the three demons who continuously trouble us in the form of the tāpatrayas. In this episode, Sadguru teaches us the essence of the Ramayana. Sage Visvamitra, who represents our buddhi, will need to seek the help of Rama and Lakshmana (viveka and vairāgya) to fight our inner enemies. Vanquishing Ravana symbolises the end of this yuddha (battle), wherein the ten indriyās are conquered: the seeker has given up body consciousness (deha bhāva) and attained divine consciousness (ātma bhāva).The one who persists through the battle, not stopping and not giving up until the goal is achieved eventually goes beyond duality, attains ānanda and comes to be known as a jīvanmukta (one who is liberated while still alive).If you'd like to get the links and shownotes for this episode, visit: https://www.saiprakashana.org/KU-EP45

God is sometimes referred to as puruṣa. Why? puru means place and ṣa: means the one residing in. Since brahman is everywhere, It is referred to as puruṣa. However, although brahman is everywhere – in every place, It is also beyond any constraints of time. Yet, brahman is present, right now, within the centre of our hearts. In addition, brahman transcends any form of causation, because everything else is experienced only because of It's light. The one who realises this seemingly contradictory truth does not have to worry or fear.The narayana suktam beautifully describes how the puruṣa resides in the subtle koṣas of our bodies. In this episode, Sadguru clearly explains the deeper meaning behind this verse of the suktam, in relation to the teachings of the Kathopanishad.If you'd like to get the links and shownotes for this episode, visit: https://www.saiprakashana.org/KU-EP44

The ultimate indicator of spiritual progress is that, whatever happens, our lives should be lived effortlessly. Bad or good, we take all that life offers us in our stride and remain unaffected by it all. In this episode, Sadguru reminds us of the process of effortless living by merging our individual consciousness (jñānātman‌) into collective consciousness (mahatātman) and further still, into cosmic consciousness (śāntātman).When the mind becomes merged in infinity, the mind's capacity becomes infinite. Its intelligence, power and capabilities multiply in infinite ways. No harm can fall on such a person. For one whose consciousness has merged from jñānātman‌ to mahatātman to śāntātman, has progressed from an individual mind to no-mind. All suffering, worries and fears disappear for one whose mind has merged with the highest.If you'd like to get the links and shownotes for this episode, visit: https://www.saiprakashana.org/KU-EP43

Everything exists in brahman. In whichever way one looks at life – it is brahman and brahman alone. One who comes to know this truth never comes to any worry nor needs to bother with the idea of preservation.In this episode, Sadguru teaches us quite clearly that, in sickness, in health, in richness, in poverty, in victory, in failure, in praise, in blame… in all cases and in every experience, one should see only the hand of brahman. A life that has not been used to realise this Truth, is a dead life.If you'd like to get the links and shownotes for this episode, visit: https://www.saiprakashana.org/KU-EP42

Fears arise from our desires and attachments. Either the fear of not getting what we want or the fear of losing it once we have it. To combat these attachments and the resulting fear, we should acknowledge and remember that everything belongs to brahman alone. It is not ours to acquire or cling to in the first place.Furthermore, one can cure one's attachments by acknowledging this simple truth; that everything in this world is temporary and therefore cannot give rise to anything permanent.Like Nachiketa, one who observes this truth is then no longer tempted and distracted by the things of the world and instead turns their attention inwards, towards the only real permanence there is; the selfIf you'd like to get the links and shownotes for this episode, visit:  https://www.saiprakashana.org/KU-EP41

One who walks on the spiritual path and who wants to attain the highest Truth should not depend on any external motivation to act. Most people are distracted by the temporary temptations of life and forget the very purpose of their lives.jñāna (knowledge) teaches us how to develop vairāgya (detachment). vairāgya without jñāna is like one who blindly follows and acts, potentially discarding the right things in life instead of the wrong things. jñāna tells one that from the temporary, permanence cannot be attained. vairāgya helps one discard all outward desires. The relationship between jñāna and vairāgya enables one to ultimately realize the Truth. If you'd like to get the links and show notes for this episode, visit: https://www.saiprakashana.org/KU-EP40

God created the senses to function in an outgoing manner, but it is our task to withdraw our attention from the outgoing sense and focus inwards. Those who run after outward distractions finally meet their death and get lost in the repeated cycle of birth and death. The discerning one, however, learns to turn his gaze inwards. He does this by shielding his senses from the pull of the outside world.When one closes their eyes to the outside world, the mind instead turns inwards. By training our mind to listen to us and not be worried, fearful or restless, we have won the battle of life. A trained mind can be used to do anything, including realise God.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP39

It is said that the spiritual path is like a sharpened razor's edge, difficult for those who have never had concentration of mind.  Yama describes to Nachiketa in detail the process of attaining the highest level of consciousness. The process involves withdrawing from the object of the senses all the way to parabrahman in eight steps. This process of withdrawal also aligns with the hierarchy of consciousness described in the aitareyopaniṣad.Having learned this, it is now the duty of the seeker to arise, awake, and to not stop until the goal is reached. Once the Truth is known, the seeker escapes the jaws of death and is free from the endless cycles of birth and death.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP38

In the Kathopanishad, it is not a mere coincidence that Nachiketa is granted three boons. Each of the three boons has a deep inner significance which aligns to the stages of progress in any spiritual seeker's journey. In this episode, Sadguru lovingly takes us back to the start of the story and retraces the three boons in detail. Within the third boon, Yama reveals to Nachiketa the highest Truth that one is not the body but instead is That one which is never born nor does it ever die.  It alone is, at all times, at all places – It is ever present.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP37

The study of kaṭhopaniṣad will teach one that one's true nature as the atman is always pure.  The senses, mind and buddhi are not required. All that is required is just this belief that one is the atman through the practise of adhyātma yoga (yoga of the Self).  However,  due to the mind, one is affected by the three confusions in life: jagat, jīva, and īśvara.jagat: I am the body observing the world through my physical eyes.jīva: I am a spark of divinity.īśvara: There is one God who is in everyone.In this discourse, Sadguru lovingly guides us to move beyond these three confusions.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP36

This path is difficult for one who has never attempted it before. That is why one needs a guru. The first step has to be taken by the spiritual aspirant who has to wake up and arise from their spiritual slumber. Then, the next 99 steps will be taken by the guru who will hold one's hand and take one across. A guru will teach one how to manage the mind, how to take care of one's senses, and how not to allow one's ego to interfere with God's will.  Eventually, this path will become very, very easy.In this episode, Sadguru lovingly describes this path as a gradual process of withdrawal. Sadguru says,“When one feels one is the body, it is jñāna ātmani, where one is only the servant of God. When one identifies as the jīva, it is mahati ātmani, where one feels that they are a part of God and an instrument in God's hand. Slowly as one becomes totally absorbed in the thought of God, one ascends to the śānta ātmani state and becomes one with the Lord – there is no surrendering anymore.”If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP35

At all times, the blueprint of four is operating. The terms may be different, but the essence is always the same. virāthiraṇyagarbhaīśvarabrahmanjāgrat avasthāsvapna avasthāsuṣupti avasthāturīya avasthāGross bodySubtle bodyCausal bodyUniversal ConsciousnessNo matter which terms are used, the path should always lead one from the physical presence to omnipresence. Yet, Sadguru cautions us in this discourse, that this path is not at all an easy one to follow. Once the seeker (who has found the right guru) has arisen from spiritual slumber, he should not waste any more time and not take the truth of the scriptures lightly any longer. He should not stop until he experiences the Truth for himself. Only a true guru can bestow this bodha (living experiential reality).If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP34

Only those with a subtle intellect (sūkṣma buddhi) have the right kind of focus to perceive the truth that appears to be hidden in secret, although present in all beings. In this episode, Sadguru carefully and clearly guides us through the methodology of going within through the practice of adhyātma yoga.If practised correctly, this meditation or methodology will bring us all the way to the highest level of peace (śānta ātmani) attainable only on the supreme level of Consciousness which is the level of parabrahman.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP33

It is said that only those whose buddhi is completely focused and one-pointed will be able to perceive the truth of the Self. This is because one requires a subtle vision in order to see, find and figure It out – even though It is always present there within us. For ordinary people whose mind is scattered, and used for unimportant pursuits, the Truth remains hidden and cannot be perceived.Only when one's buddhi is sharp, one is able to find brahman within and without.In this episode, Sadguru shows us what is required in order to refine and develop this special faculty of subtle vision.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP32

The story of creation has always captured the wonder and imagination of many. There are countless versions of this story, be it the scientific theory of evolution or those depicted in various religious texts. In this discourse, Sadguru takes us step by step through the evolution of creation itself as described in aitareyopaniṣad. What took millions of years to happen, has been summarised in a few lines. Sadguru lovingly expounds this summary in detail for our benefit.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP31

With a steady mind and a discriminating buddhi, the senses can be kept under control and one can attain the Self by learning to withdraw slowly. This whole life is about withdrawal within, Sadguru says. The worldly path is about turning outside, while the spiritual path is turning inwards.In this episode, Sadguru describes in depth the seven levels of withdrawal which starts with controlling the senses, the mind and the buddhi and finally leading to the realisation of the Self.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP30

The strength of the mind consists of two aspects: its purity and its steadiness.A pure mind that is not steady is of no use.An impure mind that is steady is dangerous.Hence, in this discourse, Sadguru emphasises that purity and steadiness are the nobility and ability of the mind. Both have to be practised so that once can attain the highest exalted state of existence, where the next birth will not happen again.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP29

It is said that the pull of the indriyas are so strong like the wind that blows away the boat in the middle of the sea – making it almost impossible to control the boat. They are so strong that they can steal away the strength of the mind, as illustrated by the example of the chariot representing the body and the horses representing the senses. Once control is given to the horses, the passenger will be taken for a ride, as the horses will stray wherever they please.In the Gita, Bhagawan Krishna describes the ‘eight steps to destruction' – a detailed sequence of eight stages through which a seemingly harmless thought of an object that pleases the senses, can lead to one's buddhi losing control completely. Thus it is important for one to understand why the body, the senses and the mind have been gifted to us by God. Not to enjoy pleasures and make merry (as the world may think), but rather, only to realise God.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP28

Generally, there are three types of people in this world. The kind who are just motivated to only fill their own bellies and satiate their senses fall in the category of tamo-buddhi. Those who try to succeed at the cost of harming others, motivated by selfish ambitions fall under the category of rajo-buddhi. The third type of person is of the sattva-buddhi kind who are motivated to use their body and senses to serve God.In this discourse, Sadguru describes each type in detail, but also describes the one who is beyond these three types – who having crossed the dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP27

How does one transform from body consciousness to divine Consciousness?  Yama uses a most beautiful metaphor of a chariot, to illustrate the answer to this question – wherein the chariot is the body, the horses are the senses, the reins are the mind, held together in the hands of the buddhi (intellect) who is the charioteer steering the chariot, in which sits the ātman as the passenger.The same symbolism is used to explain the story of how Arjuna and Duryodhana both sought varying kinds of support from Bhagavan Krishna. While Duryodhana asked for Krishna's horses and army (senses and the mind), Arjuna asked only for Krishna to be his charioteer (buddhi to take  control completely of whatever horses are given to Him). Swami describes that this is how Duryodhana came to ruin, while Arjuna emerged victorious.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP26

A little child may be taught that the sun rises in the east and sets in the west, even though in reality it is understood that the earth is the one revolving around the sun. However, in order to help the child understand, it is easier to first introduce the topic in this manner.Likewise, according to advaita vedānta, only one exists. Yet, to reach a stage where one is firmly convinced of this Truth of oneness, one must first go through a phase of understanding that there are two – the jivātman and the paramātman. The kaṭhopaṇisad  brings us step-by-step through this process, while leaving it entirely open to one's own discrimination.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP25

Within a deep, secret cave, two reside, enjoying all that goes on externally.Who are these two and why do they hide? In this episode, Sadguru explains how the upaniṣad now introduces the concept of jīvātman. In the episodes thus far, all the concepts of the Source, the one Truth, has consistently been pointing to That one which exists inside and outside, travels everywhere, yet never goes anywhere, never gets destroyed, was never born and will never cease to exist.Now, the concept is introduced that within the body, That one brahman exists also as the jīvātman.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP24-2

In this episode, Sadguru revises the most important ślokas found in the first two vallis of chapter one of the kaṭhopaniṣad, as were covered in the episodes thus far. Swami expresses that these key ślokas are worth memorising and that when one memorizes them, one carries the knowledge within themselves forever – not having to depend on external materials, photocopies or books.This revision of ślokas also serves as a complete recap of the upaniṣad so far.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP24-1

Unless the mind is free from all wants and desires and thinking of the past, or worrying about the future, and is focused entirely on attaining brahman, one cannot even think about attaining brahman. This is why mastering the mind is so important – to train the mind to focus on only one thing and not jump onto too many different things.When our mind gets attracted to the higher thought of God and focusses on God alone, everything else will go out of focus. Sadguru says, “Clean up your mind, steady it, focus it and don't even have the constant restless desire that you must attain brahman, just be. And if you can achieve this, that's when this realisation comes to you.”If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP23

“How will you come to know God?” Sadguru asks.When you desist from doing wrong things, when you keep your minds pure, desires in control, mind fully absorbed in brahman, and are able to remain calm without any expectations or desperation to realise brahman.Do your best, and leave the rest to God to decide. When, where, how It has to be revealed, God alone knows best.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP22

Pain may be real, but suffering is unreal or imaginary.For the jīvanmukta, or the one who realises the Truth, the body may undergo karmic sufferings but the mind will not be affected. The mind will remain happy, peaceful enjoying whatever comes, “It is a part of life. Let it be.”In this episode, Sadguru shows us that the wise one, who lives on happily doing whatever presents itself to him to be done, does not encounter any difficulty either in activity or in inactivity.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP21

It is seated, yet It travels far.It is lying down, yet It goes everywhere.In this episode, Sadguru Sri Madhusudan Sai elaborates on this Truth of the supreme all-pervading and bodiless ātman, which resides in impermanent bodies. It is said, that having known this, the courageous and discriminating one does not grieve.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP20

The entire world is a modification of the one pure consciousness.The ātman, subtler than the subtlest and greater than the greatest, dwells in the heart of all beings. The one free from desire and grief, with the sense and mind at peace, perceives the glory of the ātman. The atom which is a micro-representation of the entire cosmic material existence, is made up of 99.9999999…% empty space. Hence the entire universe, is also made up of 99.9999999…..% empty space.If one were to dive deeper and deeper into our very existence, we will discover that we too are nothing but empty space.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP19

By realising the absolute nature of the Self (puruṣa), one achieves freedom from the guṇas (the fundamental attributes that cause desire). This is the highest kind of non-attachment. Knowing this, one can differentiate between that which can exist on its own, and that which depends on something other than itself to exist.The true me; which is neither the body, which is in the waking state, it is not the dreaming mind, nor it is the ignorant deep sleep stage. It is pure consciousness – the fourth, which is what I truly am.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP18

According to vedanta, the four states of consciousness are captured beautifully in the divine ओंकार oṁkāra.अ a – from silence, form and name emerges from deep sleepजाग्रत् अवस्था jāgrat avasthā (Waking state)उ u – form and name is sustainedस्वप्न अवस्था svapna avasthā (Dreaming state)म् m – return to deep sleepसुषुप्ति अवस्था suṣupti avasthā (Deep sleep state)Deep silence – originalतुरीय अवस्था turīya avasthā (‘The fourth state' – The transcendent, non-dual state of the ātman)If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP17

We may practise using the oṁ mantra in so many modified ways, however these are all just a lesser utilisation of a bigger power. oṁ can be used for much, much higher goals, unfortunately, most of us are using it for only very trivial attainments.Sadguru says that the whole universe is filled with this fundamental vibration called oṁ. In this episode, Sadguru describes how we can begin to understand our True form through the meditation of the silence that is the basis of oṁ.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP16

In this episode, Sadguru explains the three kinds of तपस् tapas (austerities) to be performed in order to attain brahman.शारीरतपः śārīratapaḥ: austerity of the bodyवाङ्मयतपः vāṅmayatapaḥ: austerity of speechमानसतपः mānasatapaḥ: austerity of the mind‌The austerities for the body comprise worshipping the Gods, guru and the enlightened, maintaining a clean body, being straightforward and celibate with the complete focus on God and practicing non-violence. The austerities for the speech comprise speaking without causing agitation to others, speaking the truth in a pleasant way and practising the chanting of scriptures. The austerities of the mind comprise maintaining a pleasant mind with compassion, silence, self-control and purity of thoughts.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP15

When we look around, we notice many objects around us. Yet, we tend not to notice the light with which everything is lit up.Likewise, ātman is everywhere, our Self is everywhere, inside, outside and everywhere. We see and experience everything using that Self. Yet we don't see the Self.In this episode, Sadguru Sri Madhusudan Sai teaches us that It is really not hiding anywhere. But it appears to be hiding, just as the spectacles appear to have gone missing though they are right there, resting on the forehead. It is only that we fail to notice it. Like that, ātman or brahman is everywhere, in everything, in every single experience of ours.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP14

In this episode, Swami introduces us to the concept of the three pillars of vedānta, which are:शास्त्रप्रमाण śāstrapramāṇa– all that is conveyed and describedin the scriptures.तर्कवाद tarkavāda– contemplation, reasoning and logical analysisof what has been heard or read.स्वानुभव svānubhava– understanding the Truth throughone's own personal experience.If the third pillar is not reached, i.e. without anubhava, all that is heard or contemplated on is merely borrowed knowledge. Only when it is experienced through one's own personal experience does one truly attain the Truth.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP13

Whether we practise karma yoga, bhakti yoga or jñāna yoga – we should examine the true motivation behind our actions. Are the homas, the seva and the prayers/bhajans really solely to please God/atman? Or are we doing it to achieve or attain some kind of returns for ourselves – by pleasing our mind and body? If it is the latter then, that is not ādhyātma.ādhyātma, Sadguru Sri Madhusudan Sai says, is another word for spirituality. Spirituality is not about anything outside of you. Spirituality is everything about who You really are, and finding out who You really are.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP12

When a movie is played at a cinema hall, it is projected onto a blank screen. Likewise, what appears to be real in our lives is in fact only a ‘projection on the screen'. What is real is only the blank screen. Everything else that comes and goes is false.Likewise, we are like a blank screen on which different roles are projected. In this episode, Sadguru Sri Madhusudan Sai methodically instructs us on the panchakosa-viveka to bring us slowly to the Truth of who we really are.  ātman is the screen, which does not change. This is the fundamental truth of all existence.If you'd like to get the links and shownotes for this episode, visit:https://www.saiprakashana.org/KU-EP11