Podcasts about Nachiketa

As we begin this year, we explore the story of Nachiketa and Yama from the Kathopanishad. Discover the inspiring story of a brave boy who learns the deepest secrets of life from Yama, the God of Death. This story teaches us about inner strength, self-discovery and the importance of asking the right questions.

The Story of Nachiketa

Send us a textRegister your free place for the live online meditation and Q&A with Babaji: https://www.shivarudrabalayogi.org/en/online-satsang The thought of death, the trigger for Vairagya | In Quest of Truth - Q&A with Babaji, No.189Recorded on 15 June 2024 with worldwide participants0:00 Intro0:18 What is death?  Who is it that dies?2:47 Why do people want to avoid thinking about death and don't want to find out the truth?5:48 Why doesn't everyone ponder about what is going to happen after death?9:04 What effect did the thought of death have in Yogis such as Buddha, Nachiketa, Adi Shankara etc?19:51 What is vairagya and its connection with the thought of death?24:51 How should we enquire about death to understand the impermanence of the world?28:10 What connection is there between the thought of death and meditation?36:18 Why is it that for Yogis, the strong thought of death came at an early age?40:33 Why is there a fear of death?43:13 How can we overcome that fear of death and teach the next generation?45:47 How important is it for society worldwide to get exposed to spirituality?54:50 When close to death, does a dying person see people that have departed in their lives?55:24 Are there many different layers of the body or koshas?57:48 Does the body of a person who has died need to be put in a particular posture?59:21 Is the idea of heaven a myth?1:01:01 Is it because we are in the age of the Kali Yuga that we there are so many distractions and less opportunity too know the Truth?1:03:06 How to develop vairagya in relationships?1:04:39 The name of Lord Murugan1:06:30 Meditation is better when on Babaji's online session. How to achieve the same level of focus when meditating alone?1:07:17 Does meditation purify the body as well as the mind?1:08:59 Is it possible to meditate when in the lying posture?1:10:05 Could Babaji clarify about why we don't see relatives when close to death?1:12 :58 When we sleep are we unconscious?1:13 :41 How do dreams happen?1:15:27 Before we die how can we ensure that we are the best moral person?___Website: http://www.srby.orgFacebook: https://www.facebook.com/shivarudrabalayogiTwitter: https://twitter.com/SRBYmissionInstagram: https://www.instagram.com/shivarudrabalayogi/Register your free place for the live online meditation and Q&A with Babaji: https://www.shivarudrabalayogi.org/en/online-satsang Website: http://www.srby.orgFacebook: https://www.facebook.com/shivarudrabalayogiTwitter: https://twitter.com/SRBYmissionInstagram: https://www.instagram.com/shivarudrabalayogi/

Help the show continue to grow and go. Support grassroots journalism. See links below.PayPal: https://bit.ly/3nTtOQoCash App: https://bit.ly/3D4Bw1BVenmo: https://bit.ly/3PHEuk2Subscribestar: https://www.subscribestar.com/shepBTC Wallet: 3HTVnKiP1jFyGLxjFXzHRYi3cvKY75avCEETH Wallet: 0x439F6Bf81C0Dc196FdC658c16be0c053181Be64DDOGE Wallet: DK5dNzoP63HrsDCXQAAwBk7HHgqZzSyChGSOL Wallet: GkwawGwjVgjJnpoL8via3PGyDofqF6LSs5yZgfyZgxivXRP Wallet: rw2ciyaNshpHe7bCHo4bRWq6pqqynnWKQg*XRP tag: 3988820751Must-watch video about the 1 October Las Vegas Shooting https://bit.ly/3ygwgp2--------------------------------------------------------------------------MERCH--------------------------------------------------------------------------Shackled To Silence on DVD video: http://bit.ly/3YzuRFa--------------------------------------------------------------------------DAILY SHOW STREAM URL (Rumble)--------------------------------------------------------------------------Rumble daily show at 7 pm EST/6C live link: https://rumble.com/ShepardAmbellas/live--------------------------------------------------------------------------PREMIUM CONTENT--------------------------------------------------------------------------Subscribestar: https://www.subscribestar.com/shepRed Circle (Become a premium member): https://bit.ly/3ni6Dic--------------------------------------------------------------------------SPONSORS--------------------------------------------------------------------------Now looking for proud sponsors--------------------------------------------------------------------------CHANNELS--------------------------------------------------------------------------YouTube: https://bit.ly/3x8NaFRRumble: http://bit.ly/3ltF5IURokfin (Become a premium member): http://bit.ly/3ICSrdTTikTok: / shepardambellas --------------------------------------------------------------------------AUDIO-ONLY PODCASTS--------------------------------------------------------------------------Apple Podcasts: https://apple.co/3A4BSorSpotify: https://spoti.fi/3byq4RuRed Circle (Become a premium member): https://bit.ly/3ni6DicClubhouse: https://bit.ly/3HST6aoPlease rate the show five stars on all platforms, and don't forget to comment.---------------------------------------------------------------------------FOLLOW ON SOCIAL---------------------------------------------------------------------------Twitter: http://bit.ly/40H5hjzFacebook: http://bit.ly/3YD93ZvInstagram: http://bit.ly/3DRwt5d---------------------------------------------------------------------------CONTACT, GUEST REQUESTS, ADVERTISING---------------------------------------------------------------------------Email: [me (at) shepardambellas (dot) com]Twitter DM: @shepardambellasSupport this podcast at — https://redcircle.com/the-shepard-ambellas-show/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

We see the nobility of these characters, death and Nachiketa, that Nachiketa came voluntarily to the house of death. And so, death is treating him as an honored guest. Because, as we'll see as the story unfolds, Nachiketa is also extremely noble and has a fine character. And this will become obvious from the nature of the boons. NEW! Complete ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠transcriptions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ of all our videos:  Get deep answers to your spiritual questions from our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Genie AI⁠ --- Send in a voice message: https://podcasters.spotify.com/pod/show/shivadyuti/message

The scene shifts suddenly from the sacrifice, the sacrificial arena, where Nachiketa's father tells him, I send you, I give you unto death. And there's no explanation in the text, but Shankara Acharya explains, drawing information from subsequent shlokas, that he has been waiting there for three days because death was out on some errand. And so when death returns, his advisors or wives are speaking to him about the danger of having a brahmana in the house without serving him. NEW! Complete ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠transcriptions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ of all our videos:  Get deep answers to your spiritual questions from our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Genie AI⁠ --- Send in a voice message: https://podcasters.spotify.com/pod/show/shivadyuti/message

Embark on an extraordinary voyage through the realms of mythology with "Holy Tales" by Himanshu Sharma! In our latest episode - Nachiketa aur Yamraj, we unravel the riveting story of Nachiketa and Yamraj. Experience the gripping encounter of a young seeker, Nachiketa, who fearlessly confronts the lord of death, Yamraj, in pursuit of profound wisdom. Prepare to be captivated by the profound lessons on life's purpose, the power of determination, and the path to enlightenment. Join us on this transformative quest.See omnystudio.com/listener for privacy information.

Title: The Weapon of Non-Attachment15th Chapter: Verses 1, 2, 3, 4, 5, 6, 8In the first verse, the whole world is compared to the Ashvattha tree – the tree of life. Its roots are above and the branches are below. Roots represent the origin or the source which is the Atman. From this Atman, the empirical world, which is represented by the branches and leaves, evolves and moves downward. Only the Atman is eternal – the empirical world is non-eternal.The branches and leaves represent the continuous flow of samsara (empirical world) through human desires, actions and results. The Atman, as the source, is the root. Without it, the tree collapses. So, in the midst of our daily activities, we should remember the Atman, the source of everything.The 3rd verse states that no one knows the true nature of this tree. It has no beginning and no end. One can get out of the entanglement of samsara with the strong weapon of non-attachment (asaṅga-śhastreṇa).When we do our actions without being attached, then our life becomes enjoyable. We are no longer imprisoned by the results of our actions. Mahatma Gandhi practiced Anasakti-Yoga. He led a life of action, but he was not attached to results.The 4th verse says that those who are spiritually evolved develop an inquiry into something higher – they go in the search for the transcendental. It gives them a higher purpose in life. The moment we develop this higher goal, we begin our journey to get out of the wheel of samsara. Upon reaching the goal, the transmigratory cycle comes to an end – we become one with the divine. This should be understood in the context of the law of karma and the law of incarnation.The realization of the imperfections of worldly enjoyments brings about the pursuit of something higher and transcendental. This divine discontent is called Parinama Dukha, and it is the springboard of spiritual wisdom.The ultimate purpose of human life is to transcend the empirical world and realize our true identity as the Atman. Kathopanishad explains the evolution of this quest for the transcendental with Nachiketa's story. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend our physical identity and realize our true nature as the Atman.The 5th verse explains the weapon of non-attachment. Essentially it says that we should do our duty with full focus but not be enslaved by desires. “Those who are detached, who are free from entanglement of worldly objects, who have a higher ideal in life, who are free from desires – they are liberated and dwell in the awareness that they are not the physical body.”To understand the 5th, 6th and 7th verse, it is important to understand the 8th verse. It says: “When this body is destroyed, the soul within is not destroyed. It leaves the body behind and acquires a new body taking with it the senses and the mind, just like the wind carries the scent away with it.”We are born with the baggage of past samskaras (tendencies) – we cannot disown them. We collect these tendencies in our Antahkarana through actions involving the senses and the mind. When the body is cremated, the physical senses are gone, but the Antahkarana is retained. It accompanies the soul when it takes a new body. In spiritual life, we are all individual travelers. Just like someone traveling in a train meets other travelers – similarly, it is an accidental meeting with our near and dear ones in this life. Our journey comes to an end when we experience and realize our true identity as the Atman.6th verse: “This Atman is neither understood nor perceived as we perceive empirical objects. It is not illuminated by the sun, the moon or the fire. It is to be realized as our own true self by turning our inquiry inward. Then we realize that we are not the physical body which comes and goes.”7th verse: “A portion of the eternal reality lives in every living being, from the amoeba to the Buddha.” The spiritual oneness of existence is emphasized in this verse.The degree of manifestation of this eternal reality depends on the purity of the person's mind. Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence.

Pledge support: https://bit.ly/39ByRRO*FREE 11,000-word Forecast Report | Find out exactly what is coming, and support good work! http://bit.ly/3FjvkV0Support via CRYPTOCURRENCY: XRP Wallet: rw2ciyaNshpHe7bCHo4bRWq6pqqynnWKQg XRP tag: 3988820751 BTC Wallet: 3HTVnKiP1jFyGLxjFXzHRYi3cvKY75avCE DOGE Wallet: DK5dNzoP63HrsDCXQAAwBk7HHgqZzSyChG ETH Wallet: 0x439F6Bf81C0Dc196FdC658c16be0c053181Be64D SOL Wallet: GkwawGwjVgjJnpoL8via3PGyDofqF6LSs5yZgfyZgxiv*Purchase Shackled To Silence on DVD video: http://bit.ly/3YzuRFa MUST-WATCH INTERVIEW! https://bit.ly/3ygwgp2--------------------------------------------------------------------------SPONSORS--------------------------------------------------------------------------* Free Gold IRA Guide | Noble Gold Investments: http://bit.ly/3F2S7nP* Visit AMEOLIFE.COM for simply the best supplements. Use Promo Code "SHEP25" or click the link and Save 25% on your order. http://bit.ly/40MLcZ2--------------------------------------------------------------------------PLATFORMS--------------------------------------------------------------------------Ambellas Talk Network (ATN.live): https://www.atn.liveIntellihub - Official: http://bit.ly/3jKxqpd--------------------------------------------------------------------------CHANNELS--------------------------------------------------------------------------YouTube: https://bit.ly/3x8NaFRRokfin: http://bit.ly/3ICSrdTRumble: http://bit.ly/3ltF5IU--------------------------------------------------------------------------AUDIO PODCASTS--------------------------------------------------------------------------Apple Podcasts: https://apple.co/3A4BSorSpotify: https://spoti.fi/3byq4RuRed Circle: https://bit.ly/3ni6DicClubhouse: https://bit.ly/3HST6ao*Please rate the show five stars on all platforms, and don't forget to comment. ---------------------------------------------------------------------------FOLLOW ON SOCIAL---------------------------------------------------------------------------Twitter: http://bit.ly/40H5hjzFacebook: http://bit.ly/3YD93ZvInstagram: http://bit.ly/3DRwt5d----------------------------------------------------------------------------RANT'S LINKS----------------------------------------------------------------------------Rainedoutrantcast.com - Official: https://www.rainedoutrantcast.comTwitter: https://twitter.com/_RantCastBuy Me a Coffee: https://www.buymeacoffee.com/rantcastAll other Rantcast here: links: https://linktr.ee/rantcast*MUST-WATCH INTERVIEW! https://bit.ly/3ygwgp2**FREE 11,000-word report! Find out exactly what is coming, as predicted by journalist and trends analyst Shepard Ambellas. http://bit.ly/3FjvkV0Support this podcast at — https://redcircle.com/the-shepard-ambellas-show/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

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

Title: Purusha and Prakriti13th Chapter: Verses 19, 20, 21, 22These verses deal with the Samkhya school of Indian philosophy. There are two main schools of thoughts in Indian philosophy. (1) Theistic schools which accept Vedic testimony and (2) Atheistic schools, which do care much for Vedic testimony. The six theistic schools were the Mimamsakas of Jaimini, Vedanta (Uttara Mimamsa of Badarayana), the Samkhya philosophy of Kapila, the Yoga of Patanjali, the Nyaya school of Gautama, and the Vaisheshika school of Kanada. The six aetheistic schools include the four schools of Buddhism, the Jaina philosophy, and the Indian materialists, called Charvakas. Samkhya school is silent about God. It talks about evolution. Its original exponent was Kapila. Later, a karika was written by Isvara Krishna.There are two fundamental categories in Samkhya. (1) Purusha, which is self-effulgent, eternal and inactive. (2) Prakriti, which is active but non-effulgent. The evolutes of Prakriti are Mahatattvam or cosmic intelligence, Ahamkara or ego-sense, the mind, the five senses of perception, the five senses of action, the five subtle elements and the five gross elements.Patanjali Yoga Sutras are a practical application of Samkhya. When we practice spiritual disciplines such as Yamas and Niyamas, we start our journey backwards (involution) towards our true spiritual identity as Purusha.The main idea of Samkhya is this - the entire universe comes from Prakriti and exists in Prakriti. The moment we understand that we are higher than this psycho-physical mechanism, that our true nature is Purusha, the evolutionary cycle comes to an end for us.Vedanta accepts ideas of Samkhya, such as the evolutes of Prakriti and its wonderful analysis of the human mind. However, it does not accept the conclusions of Samkhya.19th verse: “Know that Purusha and Prakriti are beginningless. All these evolutes and changes come into existence as a result of evolution in Prakriti.”In Indian philosophy, there are two concepts of evolution and change. (1) Apparent change or Vivartavada refers to apparent change that can go back to its original state, such as a clay becoming a pot (2) Parinamavada refers to changes that are irreversible, such as an oil seed becoming oil. Vedanta says that the absolute reality appears to have become this world – it is only an apparent change.20th verse: “Purusha is the self-effulgent reality. It does not undergo any change. It is the presence of the Purusha that allows us to have experiences in this world. What we experience is the evolution of Prakriti in the form of three gunas.”Sattva guna manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and jealousy.21st and 22nd verses: “Our body, thoughts, emotions are all parts of evolution from Prakriti. Within this psycho-physical mechanism, there is a divine spark, the Purusha, which is the witness – it is eternal and does not change. Our true identity is the Purusha.”In the Kathopanishad, Yama explains the science of realizing our true identity to Nachiketa. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.Kathopanishad also compares human life to a journey on a chariot. Atman is the traveler on the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses, and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate the terms to the mind.

In the last and final part of our interview with Air Chief Marshal SP Tyagi, we discuss his experiences inducting the Jaguar into IAF service. We also discuss his role in the repatriation of Flt. Lt. Nachiketa, during the Kargil War.

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

A story from the #Upanishads about a 10 year old boy #Nachiketa who had a brush with Death, all because his father couldn't control his anger! Transcript and show notes Music: https://www.purple-planet.com Episode 31 featured Yama before in the Satyavan and Savitri story. #sfipodcast #Upanishad #Nachiket #Yama #Yamraj

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

Nachiketa Fire joined the broadcast and told us what to expect out of the New World Order and the coming Antichrist.Listen to the LIVE show on weekdays at 7 PM EST/6C on ATN.https://www.atn.liveShopShep.VIPhttps://www.shopshep.vip

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

Knowledge-seeker and adventurer Nachiketa Fire joins Shepard Ambellas and Bethany Adoni to talk about his life experiences in this must-listen episode. The Shepard Ambellas Show airs LIVE with callers on weekdays on the Ambellas Talk Network (ATN). https://www.atn.liveMake a shortcut to your mobile device's main page (like an app), and listen in high-quality daily. Support free speech. Show some love. bit.ly/39ByRRO

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

Welcome to Season 2! We begin this season with a bang, interviewing Gp. Capt. K. Nachiketa, who had a flame out in his MiG-27 while conducting a rocket attack on Pakistani positions during the Kargil conflict. He ejected from his aircraft and unfortunately landed in enemy  territory, where he was taken prisoner. Gp. Capt. Nachiketa's profile can be found here: http://www.bharat-rakshak.com/IAF/Database/22930An account of his experiences is here: https://www.bharat-rakshak.com/IAF/1064-nachiketa.html#gsc.tab=0

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 11th chapter, the whole mystery of human existence is expressed in sublime poetry, which describe Arjuna's vision of the universal form of the divine. Lord Krishna shows Arjuna his divine form. This cosmic divine form transcends our concept of time and space. Lord Krishna shows that all the different creatures, animals, suns, moons, stars, galaxies, human beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form.The whole reality is visible to Arjuna is one dimension, transcending time, space and causation. When we have a transcendental spiritual experience, we transcend time and space – the reality is then visible in one dimension.29th verse: “As moths rush towards a blazing fire only to perish, so also all of us are rushing towards Your mouth only to perish.”32nd verse: “I am the mighty, all-consuming time. “Every moment something ceases to exist – all of us are moving towards disappearance. To those who look upon the world as a place for sensual pleasures, the world is like a blazing fire, and they are like moths rushing towards it. But when we pause and reflect on the true meaning of life and understand that we are not this body-mind complex - at that moment, we start our journey away from the blazing fire.In the Kathopanishad, Yama explains the science of going beyond death to Nachiketa. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.Death is just at the physical level. However, it can be transcended when we realize our deathless dimension, as the Atman. Once we realize our immortal dimension, we are no longer like moths rushing towards the blazing fire.We have two options. Our first option is to identify ourselves as beings that come into existence, exist for a while and then disappear. The second option is to identify ourselves with our true nature as the Atman, which is deathless.Ishavasya Upanishad says that the entire world is enveloped by the divine spark everywhere. We don't have to run away from the world – we have to change our perspective. We need to understand the perishable nature of the perishable and the imperishable nature of our true identity. Then the world is no longer a blazing fire – it becomes a happy and enjoyable place.At the end of the 11th chapter, after showing his cosmic form, Lord Krishna says: “You can understand My true nature only by true devotion.” Then we can live in this world but convert this blazing fire into a heavenly place. We can give all our secular activities a spiritual orientation – we can do them with a sense of sanctity, sacredness and detachment, as an offering to the Lord and for the welfare of others.In the next few verses, Arjuna describes this vision of the Absolute Reality, which is all-pervading, immanent and transcendental. He also describes his reactions.21st verse: “The divine angels, the saints and sages, they enter You. Some extol You in fear with joined palms. They praise you with splendid hymns. Every word that is uttered as an expression of glory or greatness is a tribute to You, directly or indirectly.”In the 41st verse of the 10th chapter, Lord Krishna says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.” Wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality.22nd verse: “All the celestial entities – the rudras, adityas and so on – they all exist within You. They are all looking at you quite astounded.”23rd verse: “Seeing your immeasurable form with many mouths, eyes, arms, thighs, feet, bellies, tusks – the worlds are awe-struck and so am I.”How can a human explain the infinite? He can only use finite tools to explain the infinite. These verses are poetic – they sing about the absolute reality but do not define it.24th verse: “I am seeing You touching the sky, shining in many colors, with gaping mouths and large fiery eyes. I am terrified at heart and find no courage or peace O Vishnu.”25th verse: “Having seen your mouths with fearful tusks and blazing like fire, I have no sense of direction nor do I find peace. Please have mercy on me, O Lord of the universe.”

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

Title: Manifestations of the Divine10th chapter: 20th verse, 41st verse, verses 25-38The summary of the 10th chapter is that everything is an expression of the divine. This divinity is immanent within us. We can manifest this divinity by seeing its presence in anything that is sublime, supreme, beautiful and creative.The central thesis of the 10th chapter is in the 20th verse and 41st verse. It is important to properly understand both these verses to make sense of verse 21 onwards, where Lord Krishna describes his manifestations.In the 20th verse, Lord Krishna says: “O Arjuna, I am present in the heart of all beings as the indweller– residing there I regulate and function everything. I am the beginning; I am the middle; and I am the end of all beings.”In the 41st verse, Lord Krishna says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.” Wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality.To make this clearer, from the 25th to 38th verse, Lord Krishna describes his physical manifestations.In the 25th verse, Lord Krishna says: “Among the sounds, I am Omkara.” Omkara is the essence of all human sound and speech systems.In the 26th verse, Lord Krishna says: “Among sacred trees, I am Ashvattha.” Ashvattha is considered the most auspicious among trees.In the 29th verse, Lord Krishna says: “Among the regulators, I am Yama.” Yama is the great equalizer – real equality is possible only in the palace of the Lord of death. In the 34th verse, Lord Krishna says: “I am the all-consuming death.”Death is inescapable. However, it can be transcended when we realize our deathless dimension, as the Atman. Atman is indestructible – it was never born, and it never dies. Immortality cannot be achieved at physical level.Yama explains the mystery of death to Nachiketa in the Kathopanishad. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.In the 35th verse, Lord Krishna says: “Among vedic mantras, I am Brihat sama.” Sama is mantra turned into its musical form. He says: “Among metres, I am Gayatri.”In the 36th verse, Lord Krishna says: “I am gambling in those who deceive.” What Lord Krishna means is that if someone is possessed with great qualities but is wicked, he implants something in that person that becomes a cause of his downfall. For example, Ravana's obsession with sensuality was the cause of his downfall.Everything in this world – good, bad, indifference – all come from the same source, the divine reality. Just as electricity manifests in different ways depending on the gadget it powers, similarly, everything in this world is a different manifestation of the same divine reality.In the 37th verse, Lord Krishna says: “Among the Pandavas, I am Arjuna.” Lord Krishna chose Arjuna as his student, over Yudhishthira and other Pandavas, because Arjuna was a man of action, who was eager to learn, and who would put into practice what he learnt.Spiritual life should not be lived in the world of ideas. We need to put these ideas into action. We can start our spiritual life by doing unselfish, noble deeds. Such physical actions generate spiritual energy and increase the storehouse of our healthy samskaras.