Kathopanishad

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 self

If you'd like to get the links and shownotes for this episode, visit:
 
 https://www.saiprakashana.org/KU-EP41