I remember when I was a child, the word Prana was used very frequently. My mother would call us her prana, or say my prana left me when she was concerned. The saying in English would be my heart was in my mouth. Also another saying was my prana dried like the desert. It means that I was so hungry or thirsty, and that I had no energy left. Continue reading
Our heart harbours our feelings and emotions. The phrases are all there and we have used them all. Let us start with we all said, when we were in school. Cross my heart and hope to die. It means I will never give up the secret. To lose heart, to feel a sense of hopelessness. To make the heart bleed, it can be taken sarcastically or feeling very touched by some distressing episode. Continue reading
The objective of Karma Yoga is to create a stable base for the mind. In meditation, the mind has to remain constantly on one object. However if one practices without purifying the mind, then feelings of tamasa (laziness, self-indulgence and self-absorption) dominate. Karma Yoga is an essential and vital part of one’s spiritual growth, because one is governed by one’s passions and desires. If one’s desires were eliminated one’s development would be obstructed. Desires must not be suppressed. One has to fulfil them or realize their emptiness. By curbing one’s desire, one is stunting one’s growth. Continue reading
How do we view work? I remember as a child when I was asked to do work, I felt that I was being treated like a slave. I read a lot and I could never stop reading once I started. So for me when I was told to clean my room, iron my uniform, I felt that I was being exploited like the slaves of Sparta. My father said that it was important for us to learn how to work as one never knew where life would take us. Continue reading
He is a god who is totally devoted and dedicated to Rama. He was cursed as a child that he would only develop awareness and wisdom when Rama was born and he would lay his eyes on him. He is a super God. Continue reading
Om! Karma yoga stage: Love of God becomes a discipline. Basic universal rules Moral dimension in this universe. Noninjury. Every human being has a different kind of nature. There is not one thing that isn’t God. What is karma yoga? You have the right to act. Who gives the result?
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free will? Those values are chosen by the gunas. If tamas
predominates fear will inform your choices. If rajas
predominates desire will inform your choices. The self has
no values. It is value-neutral. Reincarnation view: this
person will transmigrate and will be the same person in the
next incarnation. The person‘s karma is coming along with
them. But: when the body goes this person is never coming
back. The only thing that transcends time are the subtle and
the causal body. The circumstances of the next birth will be
different. You will have a new identity. The person that you
think you are is a conceptual person, no actual person. You
claim that subjective and objective events equal ‚I‘.
Transmigration: What reincarnates is the subtle body
powered by the vasanas. Your parents will be selected by
ishvara according to your vasanas. Non-eternal jiva. Eternal
jiva is consciousness. It is the same ‚I‘ for everyone and it is
eternal. Irrelevance of the personal story and the
experiences of the person when you know your nature. ISense
is an image or a reflection of the I. The reflection is
not the Self. Vedanta is a complete teaching. Since we are
multi faceted people we need to understand the self from
different angles. 360 ° knowledge of the self and the world.
Verse 51: „The essential nature of pure love of God is
beyond description.“ But you can know it. Verse 52: “Trying
to describe the experience of pure love of God is like a
mute trying to describe a particular taste.” Verse 53:
„Occasionally, pure love of God is revealed in a qualified
person.” In great souls you find this kind of love that is
totally different from worldly love. Verse 54: “Pure love of
God is devoid of material qualities and desires, manifests
more and more every moment, is uninterrupted and is
always experienced as one’s innermost consciousness.”
Verse 55 “Having discovered non-dual love, you see only
the self everywhere, hear the self in every word, speak only
of the self and think only of the self.” You can discover love
but you can‘t make it happen. You get rid of your concepts
and discover that you are love. The gunas influence the way
you experience love. Then it is love conditioned by the
gunas. Verse 56 “Secondary devotional service is of three
kinds, according to which of the gunas predominates at any
time or according to the motivation – distress, desire or
knowledge – that brings one to devotion.” Verse 57: “Each
succeeding type of devotee is superior to the preceding
type.” Rajasic devotees are superior to tamasic devotees,
sattvic devotees are superior to rajasic devotees and nondual
devotees are superior to sattvic devotees. You need
rajas to get out of tamas. Tamas means you live in a fantasy
world. In rajas you are driven by ambition. You need sattva
and knowledge to get out of rajas. Self inquiry renders the
gunas non binding, so you can overcome attachment to
Revision and conclusion. What is the meaning of ignorance? The oneness of the individual and the supreme reality. The method of Vedānta. How to get a sattvic mind. Jñāni. You are the happiness you are looking for. You have to go beyond the gunas but in the end there are not even gunas. Direct experience of the self. Tat tvam asi. Neti neti.
How Ira met Swami Dayānanda. Q + A. Books of Shankaracharya. Study Brahma Sutras only with a qualified teacher. Vivekacūḍāmaṇi. Are Advaita Vedānta and Yoga Philosophy harmonious? Vedantic dhyana. Kaṭhopaniṣad and vedantic meditation. Books and articles of Ira.
Introversion of the mind and the witness. Intellectual knowledge is not helpful. Discriminative wisdom comes only to bhaktas. Bhakti means love of god. Unless you turn your mind to him he won´t reveal himself to you. The highest teaching in Vedānta is not this not this. Q + A. Ira and his teacher. Mumukshuttva.
Discussion of the three states. The beauty of Vedānta is that it is based on common experience, not on mystical experience. Pūrṇa anubhava. 2 experiences: being aware of something or being not aware of anything. The states are not in the world. The states are not in time. Avyakta and deep sleep. Dream and waking are both private. Are you the
witness of the dream and the waking state? You are not in time because time is in the states. Is sleep the self? The Bhagavad Gītā has not to be studied sequentially.
Deliberate superimposition Bhagavad Gītā ch. 13, 13. īśvara and māyā. The world is imagined by ignorance. Ramanuja.
Nirvāṇa–ṣaṭka. Morning remembrance prayer. Vedānta and modern science. No conflict between science and Vedānta. Science makes statements about the waking state. Vedānta is a subjective science: its about your own experience. Analyse of the three states according to Gauḍa-pādas kārikā.
Vedānta is not a business. The highest teaching of Vedānta. The method of Vedānta: deliberate superimposition for the purpose of teaching and negation of this teaching in the end. Mutual superimposition. 3 identifcations: knower, doer, experiencer. adhyaropa and apavāda. Tat tvam asi. Role of the teacher. You are everything. Is samadhi necessary?
Making the knowledge of the self firm? How many jñānis are there?
2 ways to get vairāgya: 1. seeing the defects of happiness from objects (it has a beginning and an end) 2. understanding that objects are not real. Bhagavad Gītā ch. 13, 7-11. Spiritual sadhana: developping qualities. Humility is knowledge because it leads to knowledge. Cultivate the qualities through effort. Only if a person has these qualities
direct knowledge can arise. Bhagavad Gītā ch. 13, 12. If you negate everything existing and non existing the self remains. There is no other way to teach the self except by
negation: neti neti. Is vers 13, 12 a contradiction? That which is devoid of all duality is described by adhyaropa and apavāda,” i.e., by superimposition and negation, by
attribution and denial. Intuition of the self. After negation of objects, even the mind, the self stands self revealed.
Story about Swami Satchidanandendra and Kirtan. The concept of avidyā / ignorance. Best source is adhyāsa bhāṣya: Introduction to the commentary of Shankaracharya
on the Brahma Sutras. 2 notions of ignorance: Shankaracharyas notion of mithyā jñāna and Padmapādas notion of mithyā ajñāna. Avidyā and māyā. Waking ego, dream ego and the witness. Vedānta is no dogma. Ego is kṣetra. Every quality is an object to the witness. Sadhana: act to get rid of tamas. Do your duty with no desire for the fruit of your action to overcome rajas. Sadhana to become free from actions (naiṣkarmya): no attachment to saṅkalpa, karma, karma phala. Freedom from the gunas. Jñānaniṣṭha. Jñāni. Bhagavad Gītā ch. 18, 66.