Jnana Vahini - Post 22

Maya, by means of its power of (1) hiding the real nature and (2) imposing the unreal over the real, makes the one and only Brahman appear as Jiva, Eswara and Jagath, three entities where there is only one! 

The Maya faculty is latent, but when it becomes potent, it takes the form of the mind. It is then that the seedling of the huge tree (which is the Jagath) starts sprouting, putting forth the leaves of mental impulses or Vasanas, and mental conclusions or Sankalpas. So all this objective world is but the proliferation or Vilasa of the mind.

Jiva and Eswara are caught up in this proliferation and they are inseparably intertwined in the Jagath and so they too are creations of mental process like things appearing in the dream-world.

Imagine Jiva, Eswara and Jagath as having been painted; the pictorial Jagath has both Jiva and Eswara incorporated in it and all three appear as different entities though created by the same paint. So also the same mental process creates the appearance of Jiva and Eswara as pervading and immanent, in the background of Jagath.

It is Maya that produces the illusion of Jiva and Eswara and Jagath: this is declared by the Sruthis. The Vasishtasmrithi made clear that mental processes were responsible for the magic dance of He and I, This and That and Mine and His. 

Truth and untruth must be kept apart by means of the sharp sword of Jnana. It keeps the world afar and bring the Residence of the Lord within reach. That Residence is Nithyananda, Eternal Bliss, Paramananda, the highest Bliss; the Bliss of Brahman:

The expression "Sohamidam" found in that text indicates Jiva, Eswara and Jagath. "Sah" means He, the Unmanifested, the Supersoul, the Power beyond and Above, the Easwara. "Aham" means "I", the entity enveloped by the consciousness of doer etc. "Idam" means this objective world, the perceivable sense world. So it is clear that these three are the products of mental process only and they do not have any absolute value; their value is only relative.

The great souls who have won this Atmajnana deserve worship. They are holy; for they have attained Brahman, the right of everyone in the world, however great or whatever the Tapas. 

That is the Kingdom they seek, the honor they aspire for. This is the great mystery, the mystery elucidated in the Vedas, the Upanishads and the Sastras. The solving of this mystery makes life worthwhile; it is the key to liberation.

Love.

(Author's note- Swami has touched upon Jiva, Jagath and Iswara in this post.

The same was explained in one of the posts in another theme. The same is recaptured below.

Since we have our identity as Jiva, we need to know more about JIVA.

Our identity as JIVA is relevant only in the context of the people around us, the society in which we live, the world comprising of many societies, many beliefs, many faiths ETC. Hence, in this context, the importance of CREATION, the world around us, is important.

Jiva and Jagath has become important in the above context. But a question arises now. What is the principle, the power, the energy which has caused this Jagath and then we the Jiva in this jagath??? Who is the Supreme Creator?? In this context, the need / relevance of ISWARA arises. 

(1) Jiva or Individual

Vedanta approaches Jiva or an individual through the analysis of its internal nature. It says Jiva consists of three:

(a) physical body,

(b) mind and

(c) consciousness. 

After death the physical body is destroyed, but the same mind travels to find a next body – this is called rebirth. Consciousness part of Jiva always remains pure and it does not travel. Whereas mind experiences the various type of enjoyments and miseries through the physical body and preserves impressions within it. After the fall of physical body, mind carries those impressions with it to the next life.

(2) Jagat or Creation

Vedanta analyses the nature of this cosmos or creation around us through generalization. 

It says the perceived cosmos is available to us while we are awake in day time. In our dream while sleeping we have another creation – the individual dream world. 

In our deep sleep there is no such perceived creation. This waking cosmos is constantly changing – it is Anityam or temporary. It also does not exist eternally. Vedanta says –It is not really created, rather it is projected from Pure Consciousness. 

(3) Iswara or Creator

Iswara is defined as that from which the origin, sustenance and dissolution of this world proceed. Vedanta says the Pure Consciousness is the God itself. 

People also say it as Brahman, Supreme Self, Iswara, Bhagawan etc. Its nature is described as Satchidananda – Sat (Existence), Chit (Knowledge or awareness), Ananda (bliss) – The Blissful Conscious Existence.

Pure Consciousness ‘projects’ the cosmos out of its own. Iswara is both the intelligent cause and material cause of this cosmos. For example – Spider projects the web from its own body. Similarly, the Pure Consciousness, the greatest magician projects this cosmos. And swallows it when required. )

Love.

Jnana Vahini - Post 21

Panchadasi says, 

"Thath chinthanam,

thath kathanam,

anyonyam thath prabodhanam,

ethath eka param thwam cha,

Jnanabhyaasam vidur budhaah".

"Thoughts dedicated to Him alone,

speech devoted to Him alone,

conversation centered on Him alone,

this one-pointed existence is referred to by the wise as the Discipline of Jnana".

This is the lesson taught in the Gita by Krishna. 

"Math chiththaa

mathgatha praanaa

bodhayanthah parasparam,

kathayanthi cha maam nithyam

thushyanthi cha ramanthi cha".

"They fix the mind on Me,

they survive only because they breathe me,

they inform each other about Me,

they talk only of Me,

they are happy and content with these only".

This ceaseless thought of the Lord is also referred to as Brahma chinthana or Jnaana abhyaasa or Atma abhyaasa.

The mind pursues exterior objects only either because of the pull of the senses or because of the delusion caused by superimposing on the external world the characteristics of permanence etc. So it has to be again and again brought back to travel to the correct goal.

The recalcitrant mind can be slowly turned towards Brahma dhyana if at first it is shown the sweetness of Bhajan, the efficacy of prayer and the calming effects of meditation. It must also be led on by the cultivation of good habits, good company and good deeds. 

Dhyanam will, as it proceeds further and further, give rise to greater and greater keenness. Thus the mind has to be caged in the cave of the heart.  

The final result of this discipline is no less than Nirvikalpa Samadhi, the Equanimity that is undisturbed.

This Samadhi is really speaking Brahmajnana itself, the Jnana that grants release or Moksha. The discipline for this consists of three exercises:

·       the giving up of craving,

·       the elimination of mind and

·       the understanding of the Reality. 

The instincts and impulses or Vasanas are too strong to yield easily; they make the senses active and greedy and bind the person tighter and tighter. 

Attention has therefore to be paid to the sublimation and subjugation of the senses and the promptings behind them, to the development of self-abnegation, the relentless pursuit of reason and discrimination in order that the mind may not get mastery over man. When the mind is won, the dawn of Jnana is heralded.

The Jnani or the liberated person will be unaffected by joy or sorrow, for how can any event produce reactions in him who has wiped out his mind? It is the mind that makes you 'feel'; 

When one has taken a drug that deadens the consciousness, he feels no pain or joy, for the body is then separated from the mind. So too, wisdom, when it dawns, separates the mind and keeps it aloof from all contact.

Love.

Jnana Vahini - Post 20

The springs of egoism etc., arise from ignorance of the Basic Truth. When knowledge of the Atma dawns, ignorance with its brood of worry and misery will vanish. 

The mark of the Jnani is the absence of egoism, the extinction of desire, the feeling of equal Love for all without any distinction. These are the fundamentals of Atmajnana.

When a person develops into a full Jnani, he becomes THAT and THAT is merged in him and both become indistinguishable. 

Then he realizes that he is the inscrutable, the indefinable Brahman, not limited by the illusory super-imposition of name and form.

The Pure Essence can be known by the Sadhana of Bhakthi. The goal of Bhakthi is indeed Jnana. When an author writes a play, the entire play will already be in his mind, before he sets pen on paper, act after act, scene after scene. 

If he has no picture of the entire drama in his mind, he will never entertain the idea of writing it at all. But take the case of the audience. 

They can grasp the story only after the drama is fully over; it unfolds itself scene by scene. Once they have understood the theme, they too can confidently describe to others the purport of the play. 

Similarly, for the Lord, this Drama of Time with its three Acts, the Past, the Present and the Future, is as clear as crystal. In the twinkling of an eye, He grasps all the three. For He is Omniscient; it is His Plan that is being worked out, His Drama that is being enacted on the stage of Creation. 

However, both the actors and the spectators are lost in confusion, unable to surmise its meaning and its development. For how can one scene or one act reveal its meaning? The entire play must be gone through for the story to reveal itself.

Without a clear understanding of the play in which they are acting their roles, people cling to the error that they are Jivis and waste away their lives, buffeted by the waves of joy and sorrow.

When the mystery is cleared, and the play is discovered as mere play, the conviction dawns that you are He and He is you. Therefore, try to know the Truth behind Life, search for the Fundamental, bravely pursue the underlying Reality. Seekers of Jnana must always be conscious of this.

Love.

Jnana Vahini - Post 19

Ignorance will never vanish until this discrimination dawns. "This world is but God and nothing else. Everything, every being is but His Manifestation, bearing within a new name and a new form" - Love this Truth, believe in it, and then you have the right to speak of Seva, Bhakthi and Dharma and the authority to preach on those paths. 

Vairagya or Non-attachment depends upon Jnana as well as Bhakthi. Deprive Vairagya of that basis and you will find it crumbling fast. Why, this is the prime cause for the want of spiritual progress at present. All these three have to be emphasized in Sadhana; they are not to be separated and striven for individually.

Bhakthi includes Jnana; if Vairagya (Detachment) is isolated from Bhakthi and Jnana, Jnana is isolated from Bhakthi and Vairagya; and Bhakthi is isolated from Vairagya and Jnana; each is ineffective. 

The best that each isolated path is capable of is to give some training in purity. Never therefore develop conceit and declare that you are Bhakthas or Jnanis or Vairagis (Recluses). 

Sadhakas must dip in the Triveni of Bhakthi-Jnana-Vairagya. There is no other way to salvation.

Before anything, be pure and holy. Of aspirants and Sadhakas, there are plenty; but of those who are pure in heart, the number is few. 

For example, observe this one fact: there are many who religiously read the Gita over and over again; there are many who expatiate on its meaning for hours and hours, but persons who practice the essence of the Gita are rare. 

They are now like gramophone records, reproducing someone else's song, incapable of singing themselves, ignorant of the joy of song. They are not Sadhakas at all. Their Sadhana does not deserve that name.

Life must be seen as the manifestation of the three Gunas, as a play of temperaments pulling the strings of dolls. This awareness must saturate every thought, word and deed. That is the Jnana you need. All else is Ajnana.

The Jnani will have no trace of hatred in him, he will love all beings; he will not be contaminated by the ego, he will act as he speaks. 

The Ajnani will identify himself with the gross body, senses and mind, things which are but tools and instruments. The eternal pure Atma is behind the mind, and so this mistake of the Ajnani plunges him into trouble, loss and misery.

All the names and forms that fill this universe and constitute its nature are but creations of the Mind. Therefore, the mind has to be controlled and its wayward fancies calmed in order to perceive the Truth. 

The ever-moving waves of the lake have to be stilled so that you can see the bottom clearly. So too, the waves of ignorance that ruffle the mind have to be stilled.

Love.

Jnana Vahini - Post 18

To realize that the self is beyond all these subordinate categories, Bhakthi is the first requisite. 

Bhakthi merges in Jnana and becomes identified with it. Bhakthi ripens into Jnana; so do not speak of them as different. At one state it is called Bhakthi, at a later stage we refer to it as Jnana. Once it is cane, later it is sugar.

Through Bhakthi, the Jiva is transformed into Siva, or rather, it knows it is Siva and the Jiva idea disappears. To posit oneself as Jiva, that is Ajnana; to know oneself as Siva, that is Jnana.

A white cloth that has become dirty, is dipped in water, cleaned with soap and warmed and beaten on a slab in order that it may be restored to its color and condition. 

So too, to remove the dirt of Ajnana that has attached itself to the pure Sath-Chit-Ananda Atma, the water of un-blemished conduct and behavior, the soap of Brahman-reflection, the warming of Japam and Dhyanam and the slab of Renunciation are all necessary. Then only can the fundamental Brahman-hood of the Atma shine forth.

It does not help if the soap is good when the water is soiled. All that soap and all that bother of heating and beating will be wasted, for the cloth will continue to be as dirty as before. 

This explains why many aspirants fail. Though they have meditated on Brahman for many years and studied about it for long, their modes of behavior and conduct are all wrong. The fault lies in the water, not in the soap! Their daily habits, acts and activities are mean and low; the Dhyana on Brahman is all wasted. 

A set of persons with curious ideas have cropped up recently and they strut about with great pride, for they have no yearning for God, even no use for God; they are Sevaks and they are satisfied with Service! 

But the essence of Seva is selflessness and abnegation of the fruit thereof; the Sevaks have no right to look down upon the godly and the Spiritual aspirants as inferior. For, that is but reaching for the fruit while neglecting the tree! Selfless service is the final fruit of the Godward Discipline. 

How can the fruit be gained without the long and laborious nurture of the tree? The very foundation of Nishkaama Karma is Prema towards all beings, Prema that seeks no reward. Without spiritual experience of this higher Love, selfless service is impossible.

How pure is the heart full of Bhakthi to God and Prema towards all things! Selfless Service is possible only by such; the rest only prattle about it and pretend to be impelled by it. Only those who are well established in the faith that all are children of God, that He is the Inner Motive Force of every being, can include themselves in that class of social servants.

Author’s note - In the last month’s sadan talk, while talking about SERVE ALL, we shared the following essence.

·         Service can start as a deliberate sadhana in the initial stage, to reduce our gross ego.

·         But, as much as the duality must go in devotion, in seva also, once the expansion of love happens, the duality between me who is serving and him who is served in camp/ in hospital etc. must go.

·         Only at this stage, when this line comes true in your state of existence, Seva is a happening, like the moon spreading its breeze is a happening, sun illumining the world is a happening, a mahatma serving all who come to him is a happening!!

·         We are not doing any Seva for the benefit of others. Seva is a manifestation of the expanded love that we exist as.

We can realize how much Swami’s words align with what we learnt that day. Swami says, “How pure is the heart full of Bhakthi to God and Prema towards all things! Selfless Service is possible only by such”.

Love.

Jnana Vahini - Post 17

Swami continues,

"A father with four sons cannot state that one of them has no right to a share in his property. It won't be just or proper. Then what shall be said of the Lord, who is devoid of the slightest tinge of partiality or prejudice and who is full of mercy? To attribute favoritism to Him is to commit sacrilege.

Referring to this question of who is entitled and who is not entitled to Brahma vidya, Krishna said in the Gita "I have no favorite, nor do I dislike anyone. Whatever might be the case, whether the person is man or woman, whoever worships Me with faith and devotion will reach Me, nothing can stand in their way. I too will manifest in the hearts of such". Is the Gita, therefore, meaningless? No, the Gita speaks profound Truth.

There is another wrong belief current today. It is said that in order to be entitled to the practice of the Sadhana for the realization of Brahman, like Japa and Dhyana, one must adhere strictly to certain modes of daily conduct laid down in tradition and thus attain purity. 

To say that a person must be pure and good and follow certain codes of conduct before he can tread the path of God is to say that he must be free from disease in order to deserve medical treatment! This is absurd. Purity, goodness etc., are all the consequences of the journey towards God; they cannot be insisted upon as essential for just starting upon it. 

The taking in of the drug will gradually induce health and cheer; health and cheer should not be insisted upon before the drug is even prescribed or supplied! This obvious fact is ignored by many; that is a serious malady indeed!

(Author’s note - What Swami means perhaps is that we need not postpone our sadhana thinking that we are at a lower level and we have to go a long way before being able to taste / have a glimpse of Jnana. The self-purification process and the study of scriptures / taking up the path of jnana can go together, simultaneously)

The inference is that what is important is constant meditation on the Lord, not the labels of caste or creed. Jnana is the attainment of the feeling of Oneness, the realization that there is nothing high or low. That is the true Divine Principle, the Brahman.

A sugar doll has head, neck, arms and limbs, but each part is as sweet as the other. From head to foot, it is one uniform sweetness; there cannot be two types of sweetness. That is why it is said to be not dual but non-dual, not Dvaitha but Advaitha. Those who emanate from the Lord's Face and those who emanate from His Feet are both His children. The realization of this Truth is the sign of Jnana.

(Author’s note - Purusha suktam starts with this verse which aligns with what Swami writes at the end.

OM SAHASRA SIRSHA PURUSHAHA SAHASRAKSHAH SAHASRAPAAT!

SA BHUMIM VISHVATO VRITVA ATYATISHTHAT DASHANGULAM!

"The Lord Vishnu residing in everybody (as antaryami) possesses thousands of heads, thousands of eyes and thousands of legs. He has pervaded everywhere and is Infinitely Superior even to Goddess Lakshmi who is the presiding deity of earth".

The Suktha begins with the affirmation that all the heads, all the eyes, and all the feet in creation are of the Purusha. 

Herein is implied the astonishing truth that we do not see many things, bodies, objects, persons, forms, or colors, or hear sounds, but rather only the limbs of the One Purusha. 

And, just as when we behold the hand, leg, ear or nose of a person as various parts we do not think that we are seeing many things but only a single person in front of us, and we develop no separate attitude whatsoever in regard to the various parts of the person’s body — because here our attitude is one of a single whole of consciousness beholding one complete person irrespective of the limbs or the parts of which the person may be the composite — in the same manner, we are to behold creation not as a conglomeration of discrete persons and things with which we have to develop a different attitude or conduct, but as a single Universal Person who gloriously shines before us and gazes at us through all the eyes, nods before us through all the heads, smiles through all the lips and speaks through all the tongues. This is the Purusha of the Purusha Sukta.)

Love.

Jnana Vahini - Post 16

Swami writes, 

Brahman or Jnana is the drug for the un-realization of the falsely realized, the removal of the fog of misunderstanding or Ajnana. It will burn off the dust that hides the Truth.

Who among men are in urgent need of medical treatment? Those who are badly ill, is it not? 

So too, those who are groping in Ajnana are first entitled to the teaching and the training leading to the acquisition of Jnana. 

Everyone, whatever the status, class or sex, can win that Jnana. If it is stated that women are not entitled to it, why is it mentioned that Siva taught Vedanta to Parvathi? Or how did Kapilacharya, a great Yogi, teach the Sankhya system to his mother, Devahoothi? Or how did Yajnavalkya the great Rishi impart the essential principles of Vedantic philosophy to his wife, Maithreyi, as mentioned in the Brihadaranyaka Upanishad? The Upanishad cannot be false. The Scriptures wherein these facts are mentioned speak only Truth.

So, the chief qualification for the path leading to Jnana is only Sadhana, the Tapas one is enhgaged in, not the irrelevant consideration of caste, creed or sex. Leaving all other matters aside, one should concentrate on that Sadhana and that Tapas.

"Jnana is the panacea for all ills, troubles and travails". This is how the Vedas describe it. 

To acquire this Jnana, there are many paths, and the chiefest of them is the path of Bhakthi, the Path adopted by Vasishta, Narada, Vyasa, Gouranga and other great persons. 

Krishna, who is the Personification of Prema, and who is saturated with the quality of Mercy, declared in the Gita: "I am known by means of Bhakthi", "Bhakthyaa Maam Abhijaanaathi".

Why was this declaration made? Because in the path of Bhakti there are no hurdles. Young and old, high and low, man and woman, all are entitled to tread it. 

What the oil is to the flame in the lamp, Bhakthi is to the Flame of Jnana. The Heavenly Tree of the Joy of Jnana thrives on the refreshing waters of Bhakthi. Understand this well.

(Author’s note - Volumes and volumes have been spoken and written by the author on the subject - How Bhakti fructifies into Jnana, how Jnana is the final attainment of Bhakti.

Only after one’s focus, one’s undivided attention on his chosen God is achieved through Bhakti, it becomes easy for that bhakta to then focus on SELF / BRAHMAN, which is beyond any name and form.

Why it is said that Bhakti culminates in Jnana??

After all what is liberation or Self-realization?? It is not a new heavenly attainment. In Vedanta, Self-realization is Self-discovery, the realization that one is always and has always been Gold, the shining atman, once the dirt covering the Gold, the ego, is removed.

And, what is the ultimate attainment in Devotion? The Bhakta loses his self-identity and merges with Lord, in LOVE. 

Does this merger not take the Sadhaka / the Bhakta, directly towards SELF-REALIZATION in shortest time?

Any Jnani who has, in this contemporary world, attained Self-Realization, must be a Bhakta first, either in the same birth in which he attained jnana or in some other birth- This is not given in any treatise, but the author can vouch for this from his own subjective experience, 100%.

Swami kept him in the path of devotion for 35 years, before taking him to the path of Jnana and thereafter, the journey was shortened to 6 years and the pinnacle, the peak journey was in fact only 6 months!!!)

Love.

Jnana Vahini - Post 15

Swami says, 

Brahman is JNANAM

"The unique Jnana of the Brahman is known by a variety of names like Jnana, Vijnana, Prajnana, Chit, Chaitanya, etc. Chaitanya means Pure Consciousness; its opposite is the Unconscious or the Jada, the Inert. 

Atmajnana makes everything Conscious, Active. Brahman is Eternally Conscious, Nithya Chaitanya.

Many people argue that Jnana is one of the attributes of Brahman, that it is of the nature of Brahman, a characteristic of Brahman etc. But such opinions arise only in the absence of actual experience, of actual attainment of Jnana. Arguments and discussions multiply when there is no firsthand experience; for the realization of Reality is individual, based on revelation to oneself.

I declare that Jnanam is Brahman, not a mere characteristic or attitude or quality. 

The Vedas and Sastras announce that Brahman is Sathyam, Jnanam, and Anantham, not that Brahman has these and other attributes. 

When Brahman is known, the knower, the known and the knowledge all become One."

Brahman is SATHYAM

"A Jnani will feel that the Atma immanent in everyone is his own Atma; he will be happy that he is himself all this; he will see no distinction between man and man, for he can experience only unity, not diversity. 

The physical differences of color, caste and creed adhere only to the body. These are but the marks of the external body. The Atma is Nishkala, that is to say, it has no parts; it is Nirmala, blemish-less, unaffected by desire, anger, greed, affection, pride and envy; it is Nishkriya, activity-less. 

It is only Prakriti that undergoes all these modifications or at least gives the impression that it is so modified. The Purusha is but the Eternal Witness, the Ever-inactive, the Modification-less.

Of what can you say, 'This is Truth'? Only of this, which persists in the Past, the Present and the Future, which has neither beginning nor end, which does not move or change, which has uniform Form, unified experience-giving property. 

Well, let us consider the body, the senses, the mind, the life-force and all such. They move and change; they begin and end, they are inert, Jada. 

They have three gunas: Tamas, Rajas and Sathwa. They are without basic Reality. 

They cause the delusion of reality. They have only relative value; they have no absolute value. 

They shine due to borrowed light only.

Absolute Truth is beyond the reach of Time and Space, it is A-parichchinna, that is, indivisible. 

It does not begin; it is always and ever existent; it is the basis, the fundamental, the self-revealing. Knowing it, experiencing it, is Jnanam. 

It is A-nirdesyam, that is, cannot be marked out as such and such and explained by some characteristics. How can something that is above and beyond the intellect and the mind be described through mere words?

It is also termed Adrisya, invisible to the eye, the optical apparatus that undergoes change and which is very limited in its capacity. Brahma can never be grasped by anything elemental and physical; through Brahman, the eye is able to see, so how can the eye perceive Brahman itself? The mind is bound by the limitations of time, space and causation. How can the Param-Atma who is superior to these and unaffected by them, be limited by them?

Know that the Jagath is the Swaroop of the Viraatpurusha, the form imposed by Maya on the Super-soul. 

Brahman is that which has become or appears to have become all this, the Antharyami, the Inner Motive Force.

In the Nirguna aspect it is the Primal Cause, the Hiranya Garbha, of which Creation is the manifestation. 

Grasping this secret of the universe and its origin and existence - that is Jnana.

Love.

Author's note - Only a week before, there was a long session on the subject - "Sathyam Jnanam Anantam Brahman”, at author's home. 

SATHYAM

1.    Brahman is Sathyam, the eternal truth.

2.  Brahman is not the effect of any cause. While the 5 elements are caused by Brahman which in turn go one to create this Jagath, Brahman is Birth less and death less, as it is not caused by anything.

3.  The above causeless nature of Brahman proves that Brahman is ETERNAL PURE EXISTENCE- SATHYAM

JNANAM

1.    While all other objects are known by our mind, Brahman is the pure Knowledge, which illumines our very intellect / mind and senses.

2.  In all the worldly knowledge, there are 3 aspects - the knower of the object, the object that has to be known and the process of Knowing.

3.  Brahman is above these three aspects - It illumines the universe, it illumines each Jiva's intellect but with that intellect, Brahman cannot be known!!

ANANTHAM

·       All that we can perceive in this creation are limited by any or all of these three aspects.

1.    Desa / Space (One thing cannot appear in 2 places).

2.  Kala / Time (Anything is present only in one time).

3.  Vastu / Object (An object is limited by its shape / its properties / its characteristic).

·       Brahman is all pervading, infinite, not limited by space / time / object.

Though the above points are summarized above, it takes few hours to actually explain the above, which happens in the Kutir sessions.

Love.