Video 21

Realization (Questions & Answers) | Swami Sarvapriyananda

[Music] so the question is if the body dies at death and the admin goes from one body to another what about the desires how are they transferred well from an athletic perspective this is what happens when the physical body drops away there is a subtle body what's the difference between the physical body in the subtle body physical body is this the public body which dr. Challa he has spent a lifetime examining and giving anesthesia putting to sleep yes and pervading this physical body is what we call the subtle body and nothing very mysterious about the subtle body all of us know it just now when we look inside we feel thoughts and feelings and emotions and perceptions that is what is called a subtle body specifically in Vedanta the distinction is this physical bodies called stoolie sharira subtle bodies called sukshma sharir what's the difference Stoller's Adira is what is called annamaya kosha the she's of food that means which is transformed food is transformed into this physical body that's what the doctor examines that's what you weigh and you measure the height and so on that's what is a man a woman but the person of a particular race or color and so on this subtle body is pranamaya kosha manoa maya kosha wig annamaya kosha the three sheets successively subtler and inward of prana whose effects are the vital functions which keep the physical body alive for example the prana is is that which is responsible for the circulation of the blood for digestion basically for health miss not functioning of the prana would lead to say illness and so on so yoga and Ayurveda yoga I awaited a deal with the prana in fact health is more a question of the prana rather than the physical body and subtler than this is the mind our thoughts and feelings which we have right now subtler than that is then is intellect there not different things the mind and intellect are the same things as the functions are different we feel it when we look inside when you are working on a math problem looking at the trying this way that way that's the mind and when you make the breakthrough and and say aha I got it that's the intellect the determinative faculty and and the faculty which considers options mind and the intellect ego is also their ego is also a function of the mind which says you know there are all of these are very precise definitions in Vedanta in Indian philosophy abhi Mahatma continuity ahankara the ego is that function of the mind which says I and appropriates to itself all the functions of the body mind so it would be in our example the driver the boot D one of the functions of driver is I am driving I own this vehicle and I work for uber or something like that so that is the that's the ego you are not the ego also you are beyond all of this beyond the subtle body there is something called the causal body which is anandamaya kosha anyway the point is responding to dr. Halas question what is death death is the death of the leaves physical body the gross body does these foolish Auriga but the pranamaya kosha monomeric osha began omikoshi and yarn under mike OSHA the other four sheets they do not die and they continue they are the ones which are transferred to another body to other worlds the heavens which nothing can educate asked for them how to go to on some of these heavens later on so that's this these the subtle body it goes on you or your laptop has all the data and the laptop itself is like the physical body and the data inside is like the subtle body just because the laptop is crashed is not working your data is still in the cloud so you can download into another new laptop similarly the subtle body goes on into it continues to exist now what about the Atman what travels the subtle body what does not travel what is buried or cremated the physical body now the Atman is neither of them is neither of them it's not the physical body it's not even the subtle body just as the passenger is not the driver and not even the reins not even the horses so these Atman is the consciousness which is shining on all of them a good example would be imagine the sun shining right now and you have these pots full of water now in each of these parts you will see a shining little Sun reflected Sun now the pot is like the physical body the water is like the subtle body and that little reflected Sun would be what is called Chi Dabas a reflected consciousness what is this reflected consciousness the awareness which you and I we feel right now we feel aware right we most of us at least it's in too hot Swami we are hungry and hot and tired we don't feel very aware at all even a little bit of awareness if it's there that's the reflected awareness that's not pure consciousness that's not the Atman why apply the same logic if you are aware of it if you're even aware of awareness here as an object then you are not it so that awareness that duly reflected Sun is called a reflected awareness and this whole thing pot water reflected awareness and the reflected Sun and the original Sun is what we are right now what the carbonation is telling us is you are not the pot you are not the water you are not even that little reflected Sun you are the original Sun that's what cut-open is trying to tell us our current condition is like if we are unenlightened our condition is like I am the pot and a little more refined thinking sensitive person who goes to museums once in a while I am the water in the pot the Upanishad is saying no you're not even the water in the pot now what is death when a part is cracked when it breaks the gardener may come and pour the water into a new pot and throw away the old part so the part is like a body and the water in the pot is like the subtle body and when you pour the water into a new part what will happen to the reflected light reflected sunlight it will travel with the water it will again go with the water into the new part and you will feel that I am and now here I am reborn in this heaven or am reborn as this child we may not have the memory also so the desires or tendencies continue in that where do they continue if it was a dirt it was dirty water in the earlier part it will continue to be dirty when you pour into if it's sugar water in the earlier glass it will continue to be a sugared water in the new glass also so thank you thank you yeah yes you had raised your hand tell us your name who's next would you raise your hand you will come next time so music my name is Keira I have a question about intuition so they say realization can happen through intuition yes and sometimes even in you know worldly problems as you mentioned before that breakthrough we feel that it's coming from a higher power than us but in this body mind complex or paradigm where does intuition strength no it's not a term which you find in Vedanta in Kashmir Shaivism it's given a lot of importance it's it's in fact a word they used is Pratibha what Pratibha of course we Indians will immediately say yeah I know that but we know it the way we know it in Bengali or Hindi other Indian languages is talent creativity talent path Eva but the original term in Kashmir Shaivism is a flash of into intuition if you look at the breakup of the word da means shining the shining forth as a response to a particular situation so how does intuition whatever it is how does it function it seems to be without any kind of calculation without any kind of you know this is a situation let me refer to my knowledge and then without any kind of thinking behind it as a flash it comes immediately often what comes as a flash if it is correct knowledge is actually the product of a lot of training and practice in in the background usually so a doctor may have an intuition about a patient who so the doctor has an enormous amount of experience dealing with thousands of patients over the years so sees our patient and without consciously thinking much about it already knows a lot but that pretty Bob that intuition everybody else will not have that comes from if yours from practice from previous experience training experience if you are a teacher dealing with little children I have had that experience very soon you seem to be a mind reader because little children are not too difficult to read either so it's it's like a magical power but you know what mischief the next kid is going to be up to just look at the whole situation and you know so that is intuition and that can apply to spiritual life also so it functions something like that in Vedanta the intuition would function when it is with it it is such arged with on a firm foundation of vedantic training and the training is shravana Mullen and Aditya Sarah listen to it again and again and again the teaching is already there in our modern age where free thinking is is praised and critical thinking and creativity often it works against at cross-purposes people will come and say that so I have understood in this way this is what it means a an entirely new philosophy the second opening shot the person is no need to make a new road the road already exists the point is not to have your own theory of it the point is to use this particular approach and to come to that realization come to this intuition so what I'm saying is yes intuition works but for that that experience in training is necessary in Vedanta the experience and training is maneet asana and of course the mind must be ready the kind of purity and concentration get assured digit take a greater purity of mind and concentration must be there with that mind when you focus it on Vedanta for some time keep studying and listening to these teachings reason it out clarity comes sit with that clarity for some time it becomes a living truth at the moment there is a particular moment where you have a breakthrough when when you have that breakthrough it can feel like intuition you can call it intuition if you want it's a good question yes which tell us your name and ask the question my name is Norbert choose it thank you for the beautiful talk questions I have is I believe that I have some experience with Shravana mononym EVD asana but I can't hold it for any time so I actually wanted some help with devotion could you say something like not Chiquita he came to the house of death yes he said there three days and nights and so there is got to be some great devotion present already in this person right and that's what I wanted to ask about right is there is it possible to get it or is it just within the nature yes I'll go back to what you said first I listen to you very carefully you said I have some experience with shravan arminana needed the asana but I find it difficult to hold on to now can you tell me a little bit about that what is it that you find difficult to hold on to the shravana mano Nera doesn't itself or what it is pointing to know what it is pointing down in other words you could probably say that needd asanam didn't really happen because it hasn't been in internalized firmly but again this there is difficulty simply in concentrating on let's say the mantra to the exclusion of everything all right for adoration and well hold it yes I see what you're saying I'll give you a general answer later but I'll give you the real answer first see if it makes sense this one which says aha I have got it and it says well I can't hold on to it I can't hold on to it that one is it there always do you have to hold on to it no you don't who is the one the one which feels I got it and I did not I'm not able to hold on to it is it the mind yes very luckily because it is the memory and forgetting is a function of the mind exactly remembering and forgetting is a function of the mind and even this demand that I got it but I am unable to hold on to it this is also a function of the mind right yes the one which recognizes the shravana mana and it it hasn't going on and which recognizes that you got it but it went away that one is continuous you don't have to get it you don't have to hold on to it that one you the one you the one who recognized that I am doing shravana modernity asana you are the same one who recognized I am getting it I am the witness you are the same one who recognized I lost it but you did not lose yourself who held there are times when this is questionable like when I get very angry or when I when I don't get my way right these so let us again carefully examine what you said when I get very angry that's of a dissatisfying state and it should not be if I'm an enlightened person right right but there are times when it is a satisfied state that my mind is calm and there is insight and there is peace and there's times place both of the times you have recognized yes the one who recognized both of these times is that one angry no it's just polite it's not just light instead of saying it's just light try saying I am just light I am just light yes and notice that yes I am just light sometimes the mind is full of that light and recognises it which is nice sometimes the mind gets busy with the world outside sometimes negatively so but I still am light it is the mind which throws up certain demands it says that hey if you are enlightened then shouldn't the mind be calm and peaceful and serene mind is not calm and peaceful and serene so you are not enlightened who said this I do very often and that is my mind that is the mind that is the mind what I mean by the mind is that light you the light is the light upset or angry or the mind is upset and angry clearly the mind is upset and angry because it comes and goes you didn't notice what you said I the light was there when it felt good I the light was there when it did not feel good so the feeling good and not feeling good it cannot be the light because it is constant yes it is the mind right yes it is a demand of the mind mind tells you if you were enlightened wouldn't your mind be serene all the time and you'd have a smiley face all the time maybe maybe but one little thing has to be done right now we must see clearly that there is still a mixture of mind and Atman here yes yes and that mixture that knot which ties the mind to the Atman where is the connection where is the connection what is dying it attachment I guess that's the attachment the only thing that is tying it that only thing that gives rise to that attachment is this confusion between mind and admin that eye that clarity that I am the light and whatever the light falls upon I am NOT it that clarity is not there correct huh that's what leads to confusion again and again now what needs to be there is the mind is putting forth a demand that I should be serene and peaceful and joyful smiley face all the time right instead of that put give the mind something else because if you say you and the light all the time the mind will say what is it in it for me then and you are the light all the time but I sometimes happy sometimes unhappy so give the mind something you offer the mind this Oh mind whenever you are unhappy refer back to me you will see all unhappiness will glory in a flash could you say it again please offer this to the mind offer this to the mind because the mind has to be satisfied might need something if you say to the mind I am the unchanged Atman you know that or mind mind will say yeah you're done change Hartman but I still you know I have got my problems okay here's the solution for your problem the moment you sends a problem the moment you feel uncomfortable moment you feel unhappy refer back to me the light your unhappiness will disappear thank you very much very good does it make sense I will come back and tell you okay did it did it did it make sense to anybody there's many many of you it didn't make sense make sense yeah what I'm saying it notice the tricky nature of the minds demand I must be serene trouble-free all the time if I am enlightened or if I belong to an enlightened person then I must be serene and trouble-free that's a trick the mind is never constant it changes from one state to another state thoughts come and go all the time so offer a compromise to the mind or mind if at any time you are not serene not trouble-free you know give the ball back in the mind's code if you're not trouble-free instead of complaining oh I'm not enlightened no instead of complaining just refer back to me the witness of the mind I am your witness refer back to me turn around and look at me your troubles will disappear thank you yes that was this direct answer and the secondary answer everybody knows is that the simple thing is stick to shravan modernity as in yeah traditional teachers would say not working no-repeat not working yet no better luck next life now it is their Shankar Acharya himself a sub T ROM retail column Nate Balanta cinta till one falls asleep always a possibility in Vedanta and till one dies spend your time in inconstant Vedantic thought shovin Amon and Aditya sana that's why there are so many open Ishod so many men of the bhagavad-gita is there so many texts reproduction booty Atma bored Vivek Chauhan intrigued Trisha we make so many texts are there so many ways of teaching out there yeah somebody else at least yes please come tell us your name and ask the question oh my name is Callan you explained sorry you explained about the physical body subtle body and the consciousness which shines on it and which is that month and so I take it that lesson my understanding is that therefore the realization that you explained today is to be raised to be understood as that can be something that can be realized now I'm here and now which is means during this life but rather the next life so if that is the case so that life as it is that we have is can be realized because we are not seeing it but it is in heaven is nothing but what we have right now but also we explained about the spiritual heaven which are two which is different from the zip layers of Leven heaven that we described but spiritual level is something different in spiritual level different his spiritual heaven different from the life that we are see see now so the spiritual heaven which in Vedanta is a general term for a brahmaloka so that would be equivalent to the heaven which we speak about in the great religions of the world the Christian heaven or the Islamic heaven or the why couldn't of the Vaishnavas kailasha of the Shia bites and so on the Pure Land of the Buddha wrists you don't talk about God but is it heaven there so there's a pure line it's gonna call it Pure Land there's a whole Pure Land Buddhism and the in fact goes so far as to say each Buddha creates his his or her own Pure Land now is this different yes different means it may be right here but Vivek and this is a different higher plane of vibration so we you feel the presence of God and live in the presence of God now in Vedanta there are these two tracks fast track slow track fast track is called Satya MOOC the immediate enlightenment and release freedom when here and now through what through this realization through Shravan Amin and you didn't hear about it think about it meditate upon it and realize I am Brahman and done in this life itself you must have freedom in this life consolation prize if it doesn't work out there is this lowers the scenic route which is you go up to heaven even there they say if there are still worldly desires you left to come back again either no worldly desires from that heaven one attains moksha so yes that's a devotional approach but adwaita vedanta says don't think about that here is a straight way out here is the truth being presented to you think about it stay with it you'll get it why should we not get it we are that reality so we should get it here and now itself yeah thank you anybody else no questions yes please come till it's your name and ask the question my name is Shweta and my question is actually quite similar to the one that the gentleman asked you've probably answered it in theory but if you could offer a little bit more practical advice on how to live it essentially the the the essence of other weather is very simple once you get it there is no selling you don't have to sell it yeah the only complexity then involved is the time it takes to imbibe it in your everyday life and even if I know the truth or I understand the truth not necessarily had any enlightenment but I at least understand the principle and I still my body still has to live in this everyday world that still has to do the Karma yes in doing that now there is this constant tussle or struggle between you know I I realized this truth exactly what you said you know the mind is playing this trick I have to be serene but I'm not because I have to solve these little problems in life have to live my everyday life it could be a silly problem being stuck not being able to add two numbers right something seemed as simple as that not necessarily a materialistic desire but just that sort of struggle that bothers the body and that bothers the mind how to calm it and sort of currently in control over it and it's a good question so first of all let me address that question many people ask so it's good in theory but going to immediately see the but coming up after that all this you are saying good in theory are sometimes it's put in this way all this I understand Swami but what are we to do now the traditional answer from a traditional teacher of Vedanta would be I understand it but what are we to do now if you ask what are we to do now that the first part is wrong you have not understood it in all other spiritual paths except Advaita Vedanta and I would say xoJane Buddhism maybe and all other paths there is something to be done if you attend a class on the Yoga Sutras after that you have to do asana to sit and pranayama and withdraw the mind meditate if you learn your heart a yoga where the International Day of yoga so you have to actually go out and do it if you just attend a class you will get no benefit from it if you learn about narada bhakti sutras the way of devotion but devotion also has to be practiced and ultimately give to go beyond practice a practice love is not really love but one can come to real love through trying to love God but you must do that if you don't do it it's it's of no use japa you get a mantra you know about the mantra you learn the theory also but you don't repeat the mantra and day and night no effort no no no result but Advaita Vedanta is not like that once one gets it even before the breakthrough even before the realisation that I am that reality I am NOT this body in mind even before that one sees one thing that it's not a question of specifically doing something if you feel the new need to do something specifically then do Vedanta specifically study think and stay with that stay with that understanding otherwise this is something that can be applied across the board when you are walking talking sleeping because how does the clay pot in doing what is it practicing being clay whatever it does or doesn't do anything it is clay all it needs to do if it has the wrong notion that I am NOT clay you just realize that I am clay that's all now that sounds confusing now about your application does it have to be applied yes it has to be applied that's what was special teaching of Swami Vivekananda and Sri Ramakrishna spirituality it must be manifested in life so Swami Vivekananda's classic definition of religion religion is the manifestation of the divinity already within us it makes perfect sense when you read at weight of a rant he did not say religion is the knowledge of the divinity within us I often used to think that if you read classical at the rate of a tanto you might give a definition like spirituality or Vedanta is the knowledge knowing the divinity within us I am Brahman realizing that or knowing that even this realization manifestation these are the words introduced by Vivekananda why because they include a component of not only knowing but also applying so if I know the divinity within my life must be transformed my thoughts I am am pure consciousness my thoughts are very impure no there's a dissonance there I am the infinite Brahman I'm terribly afraid of death no is a dissonance there there's some some problem there so it must be expressed in life we talked about the results just in the talk today three results were mentioned going beyond desire I am fully enlightened I am Brahman but I can't give up the cookies there's really no harm in cookies but in general my happiness depends upon things in the world without them I am Brahman but plus certain things otherwise it has to be this way if the other way attachments all of this reality is I myself but I am attached to this person this thing displaced this job this kind of food why so to some extent that intuition of that oneness and the divinity must be expressed in mind in speech and in action I say to some extent carefully because in mind in speech in action infinite cannot be expressed after all whatever you are whether you are Sri Ramakrishna or anybody it is still one body a one mind one life it's only a flag that perfection can be expressed there but it must be expressed at least I must be able to solve my own problems then only enlightenment so go beyond desire go beyond sorrow I am angry on e but I'm miserable you know Tara can do this they were saying wrote our Gani kisi KO personally here a weeping yani enlightened man who weeps enlightened one who weeps is no good to anybody not to himself not to anybody helps it's most uninspiring pictures and the third one was Navi jujube sati is completely secure does not try to protect oneself whether physically or socially it's completely you see their childlike they are open they have no problem about being vulnerable absolutely no problem that they're very much at peace now if these results are not coming in my life and then I'm there is something to be done that process of manifestation that process of I would say realization knowledge and realization means it becomes real in my experience that has not yet been accomplished the results must flow they must accrue to me the benefits must come so until that time what happens is I must make an effort to live in the light of my knowledge if I know it to be true if I know it to be real why can't I live accordingly even 12 small extent I know the infinite existence consciousness bliss cannot be manifested in this one body and mind true but can I not think that soak myself in that feeling and then protect myself against the small irritations of day-to-day life the small upsets or the big upsets also there should be nothing to me disease and financial gain and loss and insult or praise all of these should be seen as waves of the ocean which I am now why is it difficult you might ask why does so it should come automatically No it's difficult because of this that's why advaita vedantins insist on a rigorous training before enlightenment you see this whole idea of the horses the reins and the driver the intellect at the level of the intellect at the level of the mind at the level of the senses three levels of sadhana have to be accomplished if you have done that then you are understanding you'll be able to implement it so easily if you have not done that you may have an understanding but it'll be a struggle to implement it why because I understand something but it's very difficult to do it Jonathan Hyde who is a psychologist working at in NYU he had written a book which became a bets bestseller the happiness hypothesis happiness hypothesis it sounds like when those typical self-help books but it's actually pretty deep because there he asks the question we have so much of this self-help you know the positive psychology literature you go to Barnes and Nobles here one of the few which are remaining you will see the largest section by far largest section is self-help subsection how to be a great communicator how to lose weight how to how to make friends and all the Dale Carnegie is old old stuff but it's full row after row shelf after shelf not that they are wrong the correct I mean there's a lot of wisdom there Jonathan Hyde asks the question why is it not making a change in our lives it promises so much not that it is false now there is a whole branch called positive psychology it's a knack rigorous academic branch so it's it's not anecdotal only it is an academic discipline tells you how to change your life but it's not working the effects are far less than what you would expect and he asked the question why and the answer he gives is very interesting it ties in so well he gives the analogy of the elephant and the rider the in the mouth the one who controls telephoned now notice that the elephant is much stronger than the mouth so the elephant will obey the mouse the the country rider only the elephant wants to mouth wants to go this way and the elephant can go this way if it wants to but if it wants to go the other way the mouth doesn't have the strength to drag the elephant that way now in think of your intellect as the writer the intellect the intellect and and the rest of the body mind system sense organs and the physical body sense organs and body specially in mind also as the rest of the system the elephant now it is the writer the mouth who is convinced by self-help books and seminars and vedanta talks this is great I am infinite consciousness I must do it next morning from the moon tomorrow onwards my life will be perfect I'll get up early in the morning and do yoga early in the morning Manhattan January you try to get up and feel like getting up you had decided who decided intellect and the body says did you ever ask me it's cold I don't want to get out of bed you go and do your yoga and tells the intellect or intellect go into yoga I am NOT getting out of bed and staying under the why the elephant is not listening to the mouth what is happening here Jonathan height ager explains it very beautifully he says our sensory system remember the horses he says our sensory system is autonomous it has a certain amount of intelligence itself so the way it is trained there are things which our eyes like to see there are liking is not only in the mind our senses are trained in a particular way our ears like to hear this don't like to hear that our gut likes to have this kind of food and not that kind of food and this is so powerful the elephant is so powerful that you make now having attended seminars and read books and listen to YouTube talks now I'm going to change the rest of the body mind say you never asked me I didn't sign up for this and it's powerful like the elephant is powerful when he says what does the elephant respond to what is then how does they live how do you control the elephant how does they live what does they live in respond you don't have the strength to control the elephant the relevant response to training training not intellect not talks not books not lectures response to training long and rigorous training as the mouth orders the elephant responds usually still there are exceptions now therefore our sensory system has to be trained even well before enlightenment as we go through with on the teachings and study sensory system is to be trained I didn't talk about it and open it sure it's there at the very beginning he says Shreyas Chopra's cha shreya means what is good for me prayer means what is pleasant these two all the time it is presented to you a decision a decision what is right and what is nice if both were together it would be really nice I like this food and it's the healthiest food for me great but usually they say if it tastes nice it's not healthy spread it out unfortunately a lot of times in our life what has happened is what is pleasant for me at the moment is not good for me why would it be so why would it be so think about it what is pleasant for me now is connected to the way my life is now my life in ignorance my life in identified with body and mind my life in samsara so the things which I like will be some sadiq it's not actually it's quite possible that what is pleasant to you and what is good for you can be the same and it should be so if you look at the lives of the saints what they love and what is good for them are - the same thing but for us there is a conflict because we have set our goal at being enlightened and this is a present condition very big difference one teacher put it so beautifully what is enlightenment where you can finally stop being somebody trying to be somebody else notice something is very subtle all the time the very fact that you are here very fact that we are doing Vedanta anything in this world we are trying to be a little different from what we are because right now the way my life is I don't like it I don't like the body it's sick maybe I might it doesn't look good maybe I don't like my friends because they're not the kind of scrout I want to associate with I don't like my apartment it's not in the right part of town I don't know or maybe the school district is not good for my kids everything I'm trying to change I get an education I get money I get friends I'm trying to be somebody else all the time and ultimately when I'm vice I'm trying to be Jeevan Muktha enlightened Buddha Ramakrishna again trying to be somebody else but when you are enlightened when we make when we have realization you stop doing that because you have found something which is infinite nothing better than that exists the bhagavad-gita says realizing which Duke in a guru novena which our deity you are not shaken by the deepest of Sorrows realizing which nothing further young love dois having realized which nothing further remains to be God nothing higher than that is there so he stopped there and you are absolutely at peace but for that the training of the senses from the beginning of the trim senses have to be trained then what is good and what is Pleasant senses have to be trained takes effort and time to direct it continuously take the decision again and again and again not the pleasant the good not the pleasant the good if you don't take a decision about it the senses will automatically go to the pleasant default setting you have to take decision change it to the good then about training for the mind someone asked all these things are left out why am I saying all this without this this question will come up I understand it but I can't leave it even the understanding will be foggy confused it will be understanding no doubt it will not be realization so the mind has to be someone asked a mindful mindful I keep forgetting in sanskrit it is called pramada brahma the way I'm with you forgetfulness in attentiveness is death that means what spiritual death so this mindfulness very important practice mindfulness and then the next level the training for the driver remember the driver the Buddha intellect has to be there's clarity must be there most important is there if you are doing Veda on the most important is there the clarity there mindfulness at the level of the mind and training for the senses what clarity I know Swami I know I am Brahman but my son quarrels with me just a minute your Brahman Brahmins son see how immediately the intellect switched between two things I am the witness consciousness and next I am this body and mind and my son quarrels with me that guy is nasty to me that guy is nasty to Brahman the absolute no its lack of clarity I think I've understood but it's not so it's just a vague conception that has come a nice a cool idea maybe no it's not just an idea it's a fact it is that understanding which will deepen into realization so once we have this groundwork this foundational work with the sensory system with the mind with the intellect then when I try to implement it in my life you see it's very easy you will be without knowing it you will have become a saint very good question thank you so much we are ready to go downstairs all right thank you very much please you have a question or is it like when can be eat come come tell us your name what's your name Anish Anish how old are you oops six okay ask your question who made God ah who made God who made God everything was made by God but who made God who made God do you see that yamaraja said knock with a number who were cast that means it is not a cause nor an effect that means God all that ultimate reality what we are talking about it has no cause nobody who made God God is the only reality God exists and everything else comes from God and and actually my yamaraja says nothing comes from God either when you think something has come from God it becomes the Creator guard of religion but truly speaking truly speaking can you say can you say that this is a wood right this is made of wood this one and is made of wood can you say that the lectern this podium has come from the wood produced by the wood you'd say no it is the wood the wood alone appears as that as this podium is a lectern similarly God alone appears as this universe so God has not really ultimately made the universe also it is God alone and who made God God was not made by anybody the very definition meaning of God is the reality which is not made by anybody I don't know I didn't understand it maybe unleashed it but but very good question uh nish very good question so the direct answer to your question is if you look at it from God's point of view nobody made cup nobody made God God is but the more important thing is you are that God your reality not the body not even the name on ish not even the thoughts which are going through your mind I can see is busily thinking not even that beyond that deep inside that that is the God and it was not made by anybody very good beautiful question let's end on that note [Music]