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Celibacy/Abstinence/Reacting to death/Prana/Liberation


Hi Dhananjay,

hope you are doing fine.

I have some questions,
1.Do we need to control our emotions at time of death of our loved ones. This morning my pet dog was dead after suffering from a disease from past several days, even though after its dead i thought my self only body is dead atman is eternal so i should not cry but why i was weeping afterwards. should we control these kind of emotions.

2.Is prana shakti in every being limited or is there a way to increase prana shakti. I heard that we cannot increase prana shakti and some yogi's say that we can increse prana shakti through mouna and meditation what is you take on it.

3.I read a story of Astavakra and janaka in that story it is said that we can attain liberation in the time taken between placing our one foot and the second foot on horse. it was proved by ashtavakra to janaka, can you please tell us the meaning behind this i was not able to understand.


1. One feels remorse at the death of a loved one due to ‘Moha’ (attachment) which is the result of ‘Agnyana’ (ignorance). The truth is that death is a joyous occasion where the Jiva is made to relinquish this body so as to take up another to continue evolution. Does one cry when he discards his old, torn clothes and wears new ones? It is considered a happy occasion and not sad. Death is no different. The Atman has forsaken this body and circumstances and wants to take up new settings. For the Yogi, this is an auspicious occasion where he wishes good for the departed soul so that it soon gets another body to move towards evolution for self-realization. This is the correct approach. When this reality is understood and remembered, one feels happiness and not sadness at death as we want our loved ones to progress further.

People consider the body itself to be the individual and react in ignorance. Most people respect or disrespect a person based on the bodily condition even while the person is alive. A young and apparently beautiful woman is sought after by all while an old, wrinkled lady is cared for by none. This is the effect of ignorance. If one really loves other, the body should not matter. Such love comes only when one looks at all beings as the Atman (pure soul) and wishes the best.

2. In the normal man, Prana (vital energy) is limited as he is isolated from the universal Prana to a large extent (further to not being a part of the infinity called the cosmos in his comprehension). In an advanced Yogi who has attained ‘Prana siddhi’ (mastery over Prana) and has power over the Bhuta-s (elements), the available Prana and control over it increases manyfold. It is by using this increased Prana that the Yogi gets the ability to manifest various siddhi-s. Prana shakti increases through a life of Yoga & Brahmacharya over a span of many years, following which the Yogi requires lesser food and sleep.

3. At the moment of time between one foot being placed on the stirrup of a horse and the second foot being swung over the saddle, there is a state of mental vacuum or voidness with no thought. For that fraction of a second, all thought vanishes and the mind is in ‘Shunya’ (voidness). It is this same voidness that manifests in Samadhi, when consciousness is in the Atmic state and not in the body or mind. But in Samadhi, one is not aware of the body or the mind.

This example is used to indicate the true nature of Yoga – “Yogas Chitta Vritti Nirodhah” (cessation of the modifications of the mind is Yoga). When one is able to be alert, awake and fully conscious with no thought in the mind and no awareness of the body, he can immediately transcend into the Atmic (soul) state of Samadhi. The liberated Yogi is always in this state of void, seeing the world as a dream without any thoughts registering as real.

ॐ तत् सत्
(That Supreme being is the absolute truth)


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Questions concerning the practice of 'Brahmacharya' to know the self, & the means required are dealt with here.


The term 'Yoga' is a derivative of the Samskruth verb 'Yuj' which refers to union. 'Yoga', also called 'Brahma vidyâ' is the eternal dissolution of the individual 'Aham' (Ego) into the Atman (self) for 'Mukti' (liberation). Mere indulgence in 'Âsana' or physical postures is not Yoga. Âsana is only one limb or 'Anga' of Yoga. The eight limbs viz. Yama, Niyama, Âsana, Prânâyâma, Pratyâhâra, Dhârana, Dhyâna and Samâdhi are the means to Yoga. Brahmacharya or spiritually based continence is one of the important components of 'Yama'. 'Brahmacharya':- "Brahmani charyathey ithi" - "To surrender one's Ego and go with the will of the Almighty."


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