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Celibacy/Abstinence/The Sentience of Sages


Dear Guru Dhananjay,

-Upon realization, does the enlightened one still maintain control over his body and sentience? If he were to touch fire or be pricked by a needle, would he not yell in pain and also have visceral anger toward the thing/person that caused the pain?

-Second, although such feelings may not be there when a sage remains in samadhi and loses awareness, when he comes back to the world, will he not feel pain and experience the negative emotions of ordinary men when he assumes a fake ego to interact with people of the world?

-Third, you mentioned bhoga vasanas and bandha vasanas. Would this explain why a self-realized soul like Swami Sivananda continued to relish food items even after reaching nirvikalpa samadhi?

-Fourth, I long for a proper guru. In this Kali yuga I can find no individual whom I can trust fully. I am not content looking at pictures of Ramana Bhagawan or Yukteswar Giri. I long for a guru in the flesh. But has our Kali Yuga, with all its greed and immorality, prevented the creation of true realized saints as we saw in the past?

-Fifth, many speak about Trailinga Swami's amazing abilities. In the Kali Yuga, since the invention of video, is it possible that the almighty prevented honest sages from gaining such siddhis? Why don't we see siddhis anymore? I feel there is some hyperbole in our great spiritual texts because otherwise, wouldn't we see people being able to fly/stay under the water for hours/shrink in size/etc?

Humble Regards

1. The body and created mind of the realized being goes through similar sensations as those of the unrealized being, with the difference of "I am experiencing this" being absent. The realized being does not have a sense of ownership with the body or the created Ego. It is a mere witness to the occurring. The created mind of a realized being is temporarily associated with that body. The mind can be withdrawn whenever necessary.

2. The created Ego is like the shadow of a person. Present, yet absent.

3. The body & mind of a 'Jivanmukta' go through that which is dictated in 'Prarabdha', as in the case of any other person. If it is destined that the entity has to enjoy a certain kind of food, or experience a certain kind of pain, that will transpire. However, there is no effect of pleasure or pain as regards the one (Atman) within.

4. The Guru is within, HE is everywhere. HE may come in form or without. Time and place have no connection with HIM. If HE is destined to come in form, it occurs.

5. There is no value attached to a Siddhi by the realized being, it being another part of the illusion. All occurs or does not occur by the will of the higher power.

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 vidy‚' is the eternal dissolution of the individual 'Aham' (Ego) into the Atman (self) for 'Mukti' (liberation). Mere indulgence in '¬sana' or physical postures is not Yoga. ¬sana is only one limb or 'Anga' of Yoga. The eight limbs viz. Yama, Niyama, ¬sana, Pr‚n‚y‚ma, Praty‚h‚ra, Dh‚rana, Dhy‚na and Sam‚dhi 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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