Podcasts about Brahman

In a season of Stillness—but I'm still here. ❤️‍

Today is Good Friday and since the Christ is a solar deity in a sense (the "sun" of God moving through the 12 disciples who are the 12 zodiac signs), I thought it would be nice to discuss the worship of the Sun of the Vedic and Tantrik context. In this class, which is part of our How To Do Tantrik Puja Series, we explore the sandhya vandana, the ancient practice of worshipping the sun with water at dawn/twilight and show how this ritual has been adapted into a Tantrik context. We discuss the significance of the sun as symbol for Brahman, the Unchanging Absolute of the Vedas, Existence-Consciousness-Bliss. We also make a few points about the Tantrik cult of the sun known as the Saurya Marga! It was a fun class! Thank you all for coming. Next, we'll go into more detail about the "arghya-dānam", the offering to the Sun and Mā willing, we'll cover the dhyāna-mantras and offering mantras for the Sun worship section of our ritual manual. oṁ namo vivasvate brahman bhāsvate viṣṇutejase। jagatsavitre śucaye savitre karmadāyine॥ eṣo'rghyaḥ oṁ hrīṁ haṁsaḥ mārtaṇḍabhairavāya prakāśaśaktisahitāya oṁ śrīsūryāya svāhā। "Salutations to Vivasvān, who is Brahman, the Absolute Reality, The Effulgent One (Consciousness) who is God's brilliance, the world-mover, the pure Sun who is the giver of all action we make you this offering, O Bhairava of the Setting Sun, you who are radiance (prakāśa) and self-reflection (vimarśa)! Salutations to Śrī Sūrya, the Sun!"oṁ raktāmbujāsanam aśeṣa-guṇaika-sindhuṁ bhānuṁ samasta-jagatām-adhipaṁ bhajāmi padma-dvayābhaya-varān dadhataṁ karābjaiḥ māṇikya-mauli-maruṇa-aṅga-ruciṁ trinetram OM seated on a red lotus, a single ocean of endless qualities the shining one, lord of all the world, I praise you, O three eyed one, Holding two lotuses and offering the gestures of fearlessness and boon-giving in your lotus like hands, Adorned with a ruby crown, your body glows red! oṁ javākusumasaṅkāśaṁ kāśyapeyaṁ mahādyutim dhvāntāriṁ sarvapāpaghnaṁ praṇato'smi divākaram OM deep red like a hibiscus glower, the descendent of Kāśyapa, supremely radiant, the enemy of darkness and the destroy of all sin, I bow before you, the maker of the day! oṁ namaḥ savitre jagadekacakṣuṣe jagatprasūtisthitināśahetave trayīmayāya triguṇātmakāriṇe viriñcinārāyaṇaśaṅkarātmane Salutations to Savitre, the single eye of the world, the non-dual witness of all things, the source of the world's creation, maintenaince and dissolution, the embodiment of the three states of waking, dreaming and deep sleep, the maker of the three qualities of the Self, the very essence of Brahma, Vishnu and Shiva!You'll find a complete playlist of lectures on Tantra in both theory and practice here.Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMJai Mā!Support the show

Lecture by Swami Tyagananda on the 16th of April, 2025, at the Ramakrishna Vedanta Society of Boston, MA. For more information, please see https://vedantasociety.net/store?category=Gita

En la zona del Magdalena Medio se viene trabajando en el mejoramiento genético bovino para la raza Brahman gris y rojo lo que permite la exportación de ganado en pie y también embriones.

Bhagavad Gita Ch. 12 “Yoga of Devotion” Verses 1, 2, & 3 The lecture discusses the nature of supreme devotion and the two types of devotees: one devoted to a manifest form of the Lord, such as Krishna, and the other devoted to the imperishable, un-manifest, all-pervading Brahman. Moksharthi - Please visit YouTube for Bhajans by Neil Bhatt - https://www.youtube.com/playlist?list=PL8jOW56VdfinQGoaP3cRFi-lSBfxjflJE Gita for Daily Living - Now on YouTube! https://www.youtube.com/@GitaforDailyLiving

Lecture by Swami Tyagananda on the 9th of April, 2025, at the Ramakrishna Vedanta Society of Boston, MA. For more information, please see https://vedantasociety.net/store?category=Gita

Trechos retirados de gravações em satsangs de Ramesh Balsekar.Ramesh S. Balsekar (1917 - 2009) foi discípulo de Nisargadatta Maharaj. Desde a infância, Balsekar foi atraído pelo Advaita, particularmente os ensinamentos de Ramana Maharshi. Ele escreveu mais de 20 livros, foi presidente do Banco da Índia e recebia hóspedes diariamente em sua casa em Mumbai até pouco antes de sua morte.Balsekar ensinava a partir da tradição do não-dualismo Advaita Vedanta.Seu ensino começa com a ideia de uma Fonte definitiva, Brahman, da qual surge a criação. Uma vez que a criação surgiu, o mundo e a vida operam mecanicamente de acordo com as leis divinas e naturais.Tudo o que acontece é causado por esta fonte, e a identidade real desta fonte é pura Consciência, que é incapaz de escolher ou fazer. Por tanto, o livre-arbítrio é na verdade uma ilusão. Essa falsa identidade que gira em torno da ideia de que "Eu sou o corpo" ou "Eu sou o executor" impede a pessoa de ver sua identidade real, que é a Consciência livre.

Lecture by Swami Tyagananda on the 2nd of April, 2025, at the Ramakrishna Vedanta Society of Boston, MA. For more information, please see https://vedantasociety.net/store?category=Gita

Send us a textRahul explores the fundamental differences between the Law of Attraction and Advaita Vedanta, revealing why manifestation practices often hinder rather than help spiritual seekers on the path to lasting happiness.• Law of Attraction focuses on fulfilling ego desires while Advaita Vedanta aims to transcend them• The world in Advaita is seen as a projection upon Brahman, not something to manipulate for personal gain• Desires are viewed as the cause of bondage and suffering, not as tools for happiness• The notion of "I am the doer" in Law of Attraction strengthens ego identity rather than dissolving it• True Ananda (bliss) is our inherent nature, not something to be achieved through external objects• Guidance from a qualified guru is essential in Advaita, whereas Law of Attraction promotes self-reliance• Permanent happiness comes from realizing our true nature as formless awareness, not from manifesting desiresSubscribe to The Bearded Mystic Podcast and join our community of serious spiritual seekers who are looking beyond basic manifestation to discover lasting fulfillment through self-knowledge.Join our Discord Server: https://discord.gg/hnRf7wESwX Visit my website: https://www.thebeardedmysticpodcast.com/Buy The Bearded Mystic Podcast Merch: https://thebeardedmysticpodcast.myshopify.com/Want a one-on-one spiritual discussion with The Bearded Mystic - book here: https://www.thebeardedmysticpodcast.com/p/spiritual-discussion/Subscribe to The Bearded Mystic Podcast channel: https://www.youtube.com/ @TheBeardedMysticPodcastBecome a Patron: https://www.patreon.com/thebeardedmysticpodcastRahul on Bluesky:  https://bsky.app/profile/beardedmystic.bsky.socialSupport the show

Lecture by Swami Tyagananda on the 26th of March, 2025, at the Ramakrishna Vedanta Society of Boston, MA. For more information, please see https://vedantasociety.net/store?category=Gita

Send us a textAbandoning the concept of God in spirituality can lead to a dead end, but understanding Ishvara as the bridge between duality and non-duality creates a clear path to self-realization. This episode explores why the personal God remains essential in Advaita Vedanta, even as we progress toward recognizing Brahman as our ultimate reality.• Ishvara serves as an intermediary reality helping us cross from apparent duality to non-duality• Bhakti (devotion) purifies the mind, making it receptive to higher knowledge• Surrendering to Ishvara naturally dissolves the ego and sense of doership• The personal God provides emotional, psychological, and spiritual support during challenges• Even realized masters maintain reverence toward Ishvara out of gratitude, not ignorance• Devotion and self-inquiry are complementary paths, not contradictory approaches• Ishvara is the conscious administrator of karma, bringing moral significance to our actions• Without devotion, non-duality risks becoming dry, abstract, and misinterpreted as nihilism• Logic alone doesn't transform the seeker – grace flowing through Ishvara does• Seeing your guru as the embodiment of Ishvara can accelerate spiritual growthIf you're feeling stuck in your spiritual practice or facing obstacles on your path to self-realization, may Ishvara deal with those obstacles and provide you the guidance to move forward.Join our Discord Server: https://discord.gg/hnRf7wESwX Visit my website: https://www.thebeardedmysticpodcast.com/Buy The Bearded Mystic Podcast Merch: https://thebeardedmysticpodcast.myshopify.com/Want a one-on-one spiritual discussion with The Bearded Mystic - book here: https://www.thebeardedmysticpodcast.com/p/spiritual-discussion/Subscribe to The Bearded Mystic Podcast channel: https://www.youtube.com/ @TheBeardedMysticPodcastBecome a Patron: https://www.patreon.com/thebeardedmysticpodcastRahul on Bluesky:  https://bsky.app/profile/beardedmystic.bsky.socialSupport the show

Brahman, Maya, Manifest creation, the unspoken unbelievable realitySupport the show

Lecture by Swami Tyagananda on the 19th of March, 2025, at the Ramakrishna Vedanta Society of Boston, MA. For more information, please see https://vedantasociety.net/store?category=Gita

Send us a textWe explore how spiritual practice should be viewed as a full-time commitment rather than a part-time effort if we truly seek liberation, comparing spiritual development to working a job where you only receive benefits proportional to your dedication.• Treating spirituality like a full-time job means maintaining awareness of the formless Brahman throughout daily activities• True meditation extends beyond sitting practice to constant contemplation of the highest reality• Karma yoga involves performing actions without seeking rewards, acting as an observer rather than a doer• Surface-level spirituality and ritualistic practice without presence yield minimal transformation• The ability to witness thoughts arising from deep sleep indicates deepening spiritual awareness• Anger stems from unfulfilled desires, showing where attachment still exists• Detachment paradoxically allows for purer love by removing control and expectation• Building spiritual "muscles" requires consistent practice regardless of past karma• Liberation (Jivan Mukti) requires dedication but is achievable in this lifetime with proper foundationKeep working consistently on your spiritual practice, and regardless of how many lifetimes it may take, you will eventually achieve liberation.Join our Discord Server: https://discord.gg/hnRf7wESwX Visit my website: https://www.thebeardedmysticpodcast.com/Buy The Bearded Mystic Podcast Merch: https://thebeardedmysticpodcast.myshopify.com/Want a one-on-one spiritual discussion with The Bearded Mystic - book here: https://www.thebeardedmysticpodcast.com/p/spiritual-discussion/Subscribe to The Bearded Mystic Podcast channel: https://www.youtube.com/ @TheBeardedMysticPodcastBecome a Patron: https://www.patreon.com/thebeardedmysticpodcastRahul on Bluesky:  https://bsky.app/profile/beardedmystic.bsky.socialSupport the show

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 122:  Journey to the West, Part 3 The courtyard at Nalanda was quiet.  Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still.  Only the wind or an errant bird dared speak up.  The master's voice may not have been what it once was—he was definitely getting on in years—but Silabhadra's mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land.  Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era.  Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak….   For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645.  Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations.  Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras.  His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way.  After he returned, he got to work on his translations, and became quite famous.  Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them.  His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries.  Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang's illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions.  We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan.  This was all territory under the at least nominal control of the Gokturk empire.  From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan.  However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I'm using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka.  The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”.  This is related to the name of the Sindh or Indus river, from which India gets its name.  Xuanzang's “Record of the Western Regions” notes that the proper pronunciation of the land should be “Indu”.  In Japan, this term was transmitted through the Sinitic characters, or kanji, and pronounced as “Tenjiku”.  Since it featured so prominently in the stories of the life of the Buddha and many of the Buddhist sutras, Tenjiku was known to the people of the Japanese archipelago as a far off place that was both real and fantastical. In the 12th century, over a thousand stories were captured for the “Konjaku Monogatarishu”, or the “Collection of Tales Old and New”, which is divided up into tales from Japan, China, and India.  In the famous 9th or 10th century story, “Taketori Monogatari”, or the “Bamboo-Cutter's Tale”, about princess Kaguya hime, one of the tasks the princess sets to her suitors is to go to India to find the begging bowl of the Buddha.  Records like those produced by Xuanzang and his fellow monks, along with the stories in the sutras, likely provided the majority of what people in the Japanese archipelago knew about India, at least to begin with. Xuanzang talks about the land of India as being divided into five distinct parts—roughly the north, south, east, west, and center.  He notes that three sides face the sea and that the Snow Mountains—aka the Himalayas—are in the north.  It is, he says, “Wide in the north and narrow in the south, in the shape of a crescent moon”.  Certainly the “Wide in the north and narrow in the south” fit the subcontinent accurately enough, and it is largely surrounded by the waters of what we know as the Indian Ocean to the west, the east, and the south.  The note about the Crescent Moon might be driven by Xuanzang's understanding of a false etymology for the term “Indus”, which he claims comes from the word for “moon”.  Rather, this term appears to refer to the Indus River, also known as the Sindh or Sindhus, which comes from an ancient word meaning something like “River” or “Stream”. Xuanzang also notes that the people of the land were divided into castes, with the Brahman caste at the top of the social hierarchy.    The land was further divided into approximately 70 different countries, according to his accounts.  This is known broadly as the Early Medieval period, in India, in which the region was divided into different kingdoms and empires that rose and fell across the subcontinent, with a total size roughly equivalent to that covered by the countries of the modern European Union.  Just like Europe, there were many different polities and different languages spoken across the land – but just as Latin was the common language in Europe, due to its use in Christianity, Sanskrit was the scholarly and religious language in much of India, and could also be used as a bridge language.  Presumably, Xuanzang understood Sanskrit to some extent as a Buddhist monk.  And, just a quick note, all of this was before the introduction of Islam, though there were other religions also practiced throughout the subcontinent, but Xuanzang was primarily focused on his Buddhist studies. Xuanzang describes India as having three distinct seasons—The hot season, the rainy season, and the cold season, in that order.  Each of these were four month long periods.  Even today, the cycle of the monsoon rains is a major impact on the life of people in South Asia.  During the rainy season, the monks themselves would retreat back to their monasteries and cease their wanderings about the countryside. This tradition, called “Vassa”, is still a central practice in many Theravada Buddhist societies such as Thailand and Laos today, where they likewise experience this kind of intensely wet monsoon season. Xuanzang goes on to give an in depth analysis of the people and customs of the Indian subcontinent, as he traveled from country to country. So, as we've done before, we'll follow his lead in describing the different locations he visited. The first country of India that Xuanzang came to was the country of Lampa, or Lamapaka, thought to be modern Laghman province in Afghanistan.  At the time it was a dependency of Kapisa.  The Snow Mountains, likely meaning the Hindu Kush, the western edge of the Himalayas, lay at its north, while the “Black Mountains” surrounded it on the other three sides.  Xuanzang mentions how the people of Lampa grow non-glutinous rice—likely something similar to basmati rice, which is more prevalent in South Asian cuisine, as compared to glutinous rice like more often used in East Asia. From Lampa he headed to Nagarahara, likely referring to a site near the Kabul River associated with the ruins of a stupa called Nagara Gundi, about 4 kilometers west of modern Jalalabad, Afghanistan.  This was another vassal city-state of Kapisa.  They were still Mahayana Buddhists, but there were other religions as well, which Xuanzang refers to as “heretical”, though I'm not entirely sure how that is meant in this context.  He does say that many of the stupas were dilapidated and in poor condition. Xuanzang was now entering areas where he likely believed the historical Buddha had once walked.  In fact, Lampa was perhaps the extent of historical Buddha's travels, according to the stories and the sutras, though this seems unlikely to have been true.  The most plausible locations for the Historical Buddha's pilgrimages were along the Ganges river, which was on the other side of the subcontinent, flowing east towards modern Kolkatta and the Bengal Bay.  However, as Buddhism spread, so, too, did stories of the Buddha's travels.  And so, as far as Xuanzang was concerned, he was following in the footsteps of the Buddha. Speaking of which, at Nagarahara, Xuanzang mentions “footprints” of the Buddha.  This is a Buddhist tradition found in many places.  Xuanzang claims that the Tathagatha, the Englightened One, or the Buddha, would fly, because when he walked the land itself shook.  Footprint shapes in rock could be said to be evidence of the Buddha's travels.  Today, in many Buddhist areas you can find footprints carved into rock conforming to stories about the Buddha, such as all the toes being of the same length, or other various signs.  These may have started out as natural depressions in the rock, or pieces of artwork, but they were believed by many to be the actual point at which the Buddha himself touched down.  There are famous examples of these footprints in Sri Lanka, Thailand, and China.  Of course there are also traditions of creating images of the footprint as an object of worship.  Images of footprints, similar to images of the Great Wheel of the Law, may have been some of the earliest images for veneration, as images of the Buddha himself did not appear until much later in the tradition.  One of the oldest such footprints in Japan is at Yakushiji temple, and dated to 753.  It was created based on a rubbing brought back by an envoy to the Tang court, while they were in Chang'an. Like Buddha footprints, there are many other images and stories that show up multiple times in different places, even in Xuanzang's own narrative.  For example, in Nagarahara Xuanzang also shares a story of a cave, where an image of the Buddha could be just barely made out on the wall – maybe maybe an old carving that had just worn away, or maybe an image that was deliberately placed in the darkness as a metaphor for finding the Buddha—finding enlightenment.  This is not an uncommon theme in Buddhism as a whole.  In any case, the story around this image was that it had been placed there to subdue a naga. Now a naga is a mythical snake-like being, and  we are told that this particular naga was the reincarnation of a man who had invoked a curse on the nearby kingdom, then threw himself from a cliff in order to become a naga and sow destruction.  As the story went, the man was indeed reborn, but before he could bring destruction, the Buddha showed up and subdued him, convincing him that this was not right.  And so the naga agreed to stay in the cave, where the Buddha left an image—a shadow—to remind the naga any time that its thoughts might turn to destruction. Later in his travels, at a place name Kausambi, Xuanzang mentions another cave where the Buddha had subdued a venomous dragon and left his shadow on the cave wall.  Allowing for the possibility that the Buddha just had a particular M.O. when dealing with destructive beings, we should also consider the possibility that the story developed in one region—probably closer to the early center of Buddhism, and then traveled outward, such that it was later adopted and adapted to local traditions.  From Nagarahara, Xuanzang continued to the country of Gandhara and its capital city of Purushapura, aka modern Peshwar.  This kingdom was also under vassalage to the Kapisan king.  Here and elsewhere in the journey, Xuanzang notes not only evidence of the historical Buddha, but also monasteries and stupas purported to have been built by King Kanishka and King Asoka.  These were important figures who were held in high regard for spreading Buddhism during their reign.  Continuing through the region of Gandhara, he also passed through Udakhand and the city of Salatura, known as the birthplace of the ancient Sanskrit grammarian, Daksiputra Panini, author of the Astadhyayi [Aestudjayi].  This work is the oldest surviving description of classical Sanskrit, and used grammatical and other concepts that wouldn't be introduced into Western linguistics for eons.  Daksiputra Panini thrived around the 5th or 4th century BCE, but was likely one of the reasons that Sanskrit continued to be used as a language of scholarship and learning even as it died out of usage as the day to day language of the common people.  His works and legacy would have been invaluable to translators like Xuanzang in understanding and translating from Sanskrit. Xuanzang continued on his journey to Kashmira, situated in the Kashmir Valley.  This valley sits between the modern states of Pakistan and India, and its ownership is actively disputed by each.  It is the namesake of the famous cashmere wool—wool from the winter coats of a type of goat that was bred in the mountainous regions.  The winter coat would be made of soft, downy fibers and would naturally fall out in the spring, which the goatherds harvested and made into an extremely fine wool.  In the 7th century and earlier, however, the region was known not as much for its wool, but as a center for Hindu and Buddhist studies.  Xuanzang ended up spending two years in Kashmira studying with teachers there.  Eventually, though, he continued on, passing through the country of Rajpura, and continuing on to Takka and the city of Sakala—modern day Sialkot in the Punjab region of modern Pakistan.  Leaving Sakala, he was traveling with a group when suddenly disaster struck and they were accosted by a group of bandits.  They took the clothes and money of Xuanzang and those with him and then they drove the group into a dry pond in an attempt to corral them while they figured out what they would do—presumably meaning kill them all.  Fortunately for the group, there was a water drain at the southern edge of the pond large enough for one man to pass through.  Xuanzang and one other went through the gap and they were able to escape to a nearby village.  Once they got there, they told the people what had happened, and the villagers quickly gathered weapons and ran out to confront the brigands, who saw a large group coming and ran away.  Thus they were able to rescue the rest of Xuanzang's traveling companions.  Xuanzang's companions were devastated, having lost all of their possessions.  However, Xuanzang comforted them.  After all, they still had their lives.  By this time, Xuanzang had certainly seen his fair share of life and death problems along the road.  They continued on, still in the country of Takka, to the next great city.  There they met a Brahman, and once they told him what had happened, he started marshalling the forces of the city on their behalf.  During Xuanzang's stay in Kashmira, he had built a reputation, and people knew of the quote-unquote “Chinese monk”.  And even though the people in this region were not necessarily Buddhist—many were “heretics” likely referring to those of Hindu faith—the people responded to this pre-Internet “GoFundMe” request with incredible generosity.  They brought Xuanzang food and cloth to make into suits of clothes.  Xuanzang distributed this to his travel companions, and ended up still having enough cloth for 50 suits of clothes himself.  He then stayed at that city a month. It is odd that they don't seem to mention the name of this location.  Perhaps there is something unspeakable about it?  Still, it seems that they were quite generous, even if they were “heretics” according to Xuanzang. From the country of Takka, he next proceeded to the kingdom of Cinabhukti, where he spent 14 months—just over a year—studying with the monks there.  Once he had learned what he could, he proceeded onwards, passing through several countries in northern India until he came to the headwaters of the sacred Ganges rivers.  The Indus and the Ganges rivers are in many ways similar to the Yellow River and Yangzi, at least in regards to their importance to the people of India.  However, whereas the Yellow River and Yangzi both flow east towards the Pacific Ocean, the Indus and Ganges flow in opposite directions.  The Indus flows southwest, from the Himalayas down through modern India into modern Pakistan, emptying into the western Indian Ocean.  The Ganges flows east along the base of the Himalayas and enters the eastern Indian Ocean at Kolkatta.   At the headwaters of the Ganges, Xuanzang found a Buddhist monk named Jayagupta and chose to spend the winter and half of the following spring listening to his sermons and learning at his feet. From there he continued his travels, and ended up being summoned by King Harshavardhana of Kanyakubja, known today as the modern city of Kannauj.  Harshavardhana ruled an immense state that covered much of the territory around the sacred Ganges river.  As word of this strange monk from a far off land reached him, the King wanted to see him for himself.  Xuanzang stayed in Kannauj for three months, completing his studies of the Vibhasha Shastra, aka the Abhidarmma Mahavibhasha Shastra, known in Japanese as the Abidatsuma Daibibasharon, or just as the Daibibasharon or the Basharon, with the latter two terms referring to the translations that Xuanzang performed.   This work is not a sutra, per se, but rather an encyclopedic work that attempted to speak on all of the various doctrinal issues of its day.  It is thought to have been authored around 150 CE, and was influential in the Buddhist teachings of Kashmira, when that was a center of Orthodoxy at the time.  This is what Xuanzang had started studying, and it seems that in Kannauj he was finally able to grasp everything he felt he needed to know about it in order to effectively translate it and teach it when he returned.  That said, his quest was not over.  And after his time in Kannauj, he decided to continue on. His next stop was at the city of Ayodhya.  This was—and is—a city of particular importance in Hindu traditions.  It is said to be the city mentioned in the epic tale known as the Ramayana, though many argue that it was simply named that later in honor of that ancient city.  It does appear to be a city that the historical Buddha, Siddhartha Gautama, visited and where he preached.  It was also the home of a famous monk from Gandhara who authored a number of Buddhist tomes and was considered, at least by Xuanzang, a proper Boddhisatva.  And so Xuanzang spent some time paying homage to the places where the Buddha and other holy figures had once walked. “Ayodhya” appears in many forms across Asia.  It is a major pilgrimage center, and the city of “Ayutthaya” in Thailand was named for it, evoking the Ramayana—known in Thai as the Ramakien—which they would adopt as their own national story.  In Silla, there is a story that queen Boju, aka Heo Hwang-ok, wife to the 2nd century King Suro of Geumgwan Gaya, traveled to the peninsula all the way from the foreign country of “Ayuta”, thought to mean Ayodhya.  Her story was written down in the Gaya histories and survives as a fragment found in the Samguk Yusa.  Members of the Gimhae Kim, Gimhae Heo, and Incheon Yi clans all trace their lineage back to her and King Suro. From Ayodhya, Xuanzang took a trip down the Ganges river.  The boat was packed to bursting with some 80 other travelers, and as they traveled towards a particularly heavily forested area, they were set upon by bandits, who rowed their ships out from hiding in the trees and forced the travelers to the shore.  There the bandits made all the travelers strip down and take off their clothing so that the bandits could search for gold or valuables.  According to Xuanzang's biography, these bandits were followers of Durga, a Hindu warrior-goddess, and it is said that each year they would look for someone of particularly handsome features to sacrifice to her.  With Xuanzang's foreign features, they chose him.  And so they took him to be killed.  Xuanzang mentioned that he was on a pilgrimage, and that by interrupting him before they finished he was worried it might be inauspicious for them, but he didn't put up a fight and merely asked to be given time to meditate and calm his mind and that they perform the execution quickly so that he wouldn't even notice. From there, according to the story, a series of miracles occurred that ended up with Xuanzang being released and the bandits worshipping at his feet.  It is times like this we must remember that this biography was being written by Xuanzang's students based on stories he told them about his travels.  While being accosted by bandits on the river strikes me as perfectly plausible, we don't necessarily have the most reliable narrators, so I'm going to have to wonder about the rest.  Speaking of unreliable narration, the exact route that Xuanzang traveled from here on is unclear to me, based on his stated goals and where he was going.  It is possible that he was wandering as opportunities presented themselves —I don't know that he had any kind of map or GPS, like we've said in the past.  And it may be that the routes from one place to another were not always straightforward.  Regardless, he seems to wander southeast for a period before turning again to the north and eventually reaching the city of Shravasti. Shravasti appeared in our discussion of the men of Tukhara in Episode 119.  With the men of Tukhara there was also mentioned a woman from Shravasti.  While it is unlikely that was actually the case—the names were probably about individuals from the Ryukyuan island chain rather than from India—it is probably worth nothing that Shravasti was a thriving place in ancient times.  It was at one time the capital city of the kingdom of Kosala, sharing that distinction with the city of Ayodhya, back in the 7th to 5th centuries BCE.  It is also where the historical Buddha, Siddhartha Gautama, was said to have spend many years of his life.  This latter fact would have no doubt made it a place of particular importance to Xuanzang on his journeys. From there he traveled east, ending up following the foothills of the Himalayas, and finally came to some of the most central pilgrimages sites for followers of the historical Buddha.  First, he reached Lumbini wood, in modern Nepal, said to have been the birthplace of Prince Siddhartha Gautama, the Buddha.  And then he visited Kushinagara, the site where the Buddha ascended to nirvana—in other words, the place where he passed away.  From there, he traveled to Varanasi, and the deer park monastery, at the place where the Buddha is said to have given one of his most famous sermons.  He even visited the Bodhi tree, the tree under which Siddhartha Gautama is said to have attained enlightenment.  He spent eight or nine days there at Bodhgaya, and word must have spread about his arrival, because several monks from the eminent Nalanda Monastery called upon him and asked him to come to the monastery with them. Nalanda Monastery was about 80 km from Bodhgaya.  This was a grand monastery and center of learning—some say that it was, for a time, the greatest in the world.  It had been founded in the 5th century by the Gupta dynasty, and many of the Gupta rulers and others donated to support the monastery, which also acted as a university.  After the fall of the Gupta dynasty, the monastery was supported by King Harsha of Kannauj, whom Xuanzang had visited earlier.  It ultimately thrived for some 750 years, and is considered by some to be the oldest residential university—meaning that students would come to the temple complex and stay in residence for years at a time to study.  According to Xuanzang, Nalanda hosted some 10,000 monks. Including hosts and guests.  They didn't only study Buddhist teachings, but also logic, grammar, medicine, and divination.  Lectures were given at more than 100 separate places—or classrooms—every day.  It was at Nalanda, that Xuanzang would meet the teacher Silabhadra, who was known as the Right Dharma Store.  Xuanzang requested that he be allowed to study the Yogacharabhumi Shastra—the Yugashijiron, in Japanese.  This is the work that Xuanzang is said to have been most interested in, and one of the works that he is credited with bringing back in one of the first full translations to the Tang dynasty and then to others in East Asia.  It is an encyclopedic work dedicated to the various forms of Yogacara practice, which focuses on the mental disciplines, and includes yoga and meditation practices.  It has a huge influence on nearly all Mahayana schools, including things like the famous Zen and Pure Land schools of Buddhism.  The Yogacharabhumi Shastra is the earliest such encyclopedic work, compiled between the 3rd and 5th centuries—so even if the monk Faxian had brought portions of it back, it was probably not in the final form that Xuanzang was able to access. Silabhadra, for his part, was an ancient teacher—some put his age at 106 years, and his son was in his 70s.  He was one of the few at Nalandra who supposedly knew all of the various texts that they had at the monastery, including the Yogacarabhumi Shastra.  Xuanzang seems to have been quite pleased to study under him.  Xuanzang stayed at the house of Silabhadra's son, Buddhabhadra, and they welcomed him with entertainment that lasted seven days.  We are told that he was then given his own lodgings, a stipend of spices, incense, rice, oil, butter, and milk, along with a servant and a Brahman.  As a visiting monk, he was not responsible for the normal monastic duties, instead being expected to spend the time in study.  Going out, he was carried around by an elephant.   This was certainly the royal treatment. Xuanzang's life at Nalandra wasn't all books: south of the monastery was the city of Rajagrha, the old capital of the kingdom of Magadha, where the ancient Gupta kings had once lived, and on occasional breaks from his studies, Xuanzang would venture out to see the various holy sites.  This included the famous Mt. Grdhrakuta, or Vulture Peak, a location said to be favored by the historical Buddha and central to the Lotus Sutra, arguably the founding document of Mahayana Buddhist tradition. After all, “Mahayana” means “Greater Vehicle” and it is in the Lotus Sutra that we see the metaphor of using different vehicles to escape a burning house.   We've already talked a bit about how the image of Vulture Peak had already become important in Japanese Buddhism: In Episode 112 we talked about how in 648, Abe no Oho-omi had drums piled up at Shitennoji in the shape of Vulture Peak. But although the sightseeing definitely enhanced his experience, Xuanzang was first and foremost there to study.  He spent 15 months just listening to his teacher expound on the Yogacarabhumi Shastra, but he also heard expositions on various other teachings as well.  He ended up studying at Nalandra Monastery for 5 years, gaining a much better understanding of Sanskrit and the various texts, which would be critically important when it came to translating them, later. But, Xuanzang was not one to stay in any one place forever, and so after 5 years—some 8 years or more into his journey, he continued on, following the Ganges east, to modern Bangladesh.  Here he heard about various other lands, such as Dvarapati—possibly referring to Dvaravati, in modern Thailand, as well as Kamalanka and Isanapura.  The latter was in modern Cambodia, the capital of the ancient Chenla kingdom.  Then Mahacampa—possibly referring to the Champa region of Vietnam—and the country of Yamanadvipa.  But there was still more of India for Xuanzang to discover, and more teachings to uncover, and so Xuanzang decided instead to head southwest, following the coast.  He heard of the country of Sinhala, referring to the island of Sri Lanka, but he was urged not to go by ship, as the long journey was perilous.  Instead he could stay on relatively dry land and head down to the southern tip of the subcontinent and then make a quick hop from there across to the island.  He traveled a long distance, all the way down to Kancipuram, the seat of the Pallava dynasty, near modern day Chennai.  From the seaport near Kancipuram, it was only three days to Sinhala—that is to say Sri Lanka—but before he could set out, he met a group of monks who had just arrived.  They told him that the king of Sinhala had died , and there was a great famine and civil disturbances.  So they had fled with some 300 other monks. Xuanzang eventually decided not to make the journey, but he did talk with the monks and gathered information on the lands to the south, on Sri Lanka, and on the islands south of that, by which I suspect he may have meant the Maldives.  While Sri Lanka is an area important to Buddhist scholarship, particularly to the Theravada schools, this likely did not impress Xuanzang, and indeed he seemed to feel that his studies in Nalanda had more than provided him what he needed.  Sri Lanka, however, is the source of the Pali canon, one of the most complete early canons of Buddhism, which had a huge influence on Theravada Buddhism in Southeast Asia and elsewhere. So Xuanzang took plenty of notes but decided to forego the ocean voyage and headed northwest, instead.  He traveled across the breadth of India to Gujarat, and then turned back east, returning to pay respects once more to his teacher in Nalanda.  While there he heard of another virtuous monk named Prajnabhadra at a nearby monastery.  And so he went to spend several months with him, as well.  He also studied with a layman, Sastrin Jayasena, at Stickwood Hill.  Jayasena was a ksatriya, or nobleman, by birth, and studied both Buddhist and non-Buddhist texts.  He was courted by kings, but had left to continue his studies.  Xuanzang studied with him for another couple of years. Xuanzang remained at Nalanda, learning and teaching, expounding on what he had learned and gathering many copies of the various documents that he wished to take back with him, though he wondered how he might do it.  In the meantime, he also acquired quite the reputation.  We are told that King Siladitya had asked Nalanda for monks who could refute Theravada teachings, and Xuanzang agreed to go.  It isn't clear, but it seems that “Siladitya” was a title, and likely referred to King Harsha of Kannauj, whom we mentioned earlier.  Since he was a foreigner, then there could be no trouble that was brought on Nalanda and the other monks if he did poorly.  While he was waiting to hear back from Siladitya's court, which was apparently taking time to arrange things, the king of Kamarupta reached out to Nalanda with a request that Xuanzang come visit them.  While Xuanzang was reluctant to be gone too long, he was eventually encouraged to go and assuage the king. Kamarupta was a kingdom around the modern Assam region, ruled by King Bhaskaravarman, also known as King Kumara, a royal title.  This kingdom included parts of Bangladesh, Bhutan, and Nepal.  Bhaskaravarman, like so many other regents, seems to have been intrigued by the presence of this foreign monk, who had traveled all this way and who had studied at the famous Nalanda Monastery in Magadha. He invited Xuanzang to come to him.  Xuanzang's teacher, Silabhadra, had exhorted him to spread the right Dharma, and to even go to those non-Buddhists in hopes that they might be converted, or at least partially swayed. King Bhaskaravarman was quite taken with Xuanzang, wining and dining him while listening to him preach.  While there, Xuanzang learned about the country of Kamarupta.  He also learned about a path north, by which it was said it was a two month journey to arrive at the land of Shu, in the Sichuan Basin, on the upper reaches of the Yangzi – a kind of shortcut back to the Tang court.  However, the journey was treacherous—possibly even more treacherous than the journey to India had been. Eventually word reached the ears of King Siladitya that Xuanzang was at the court of King Bhaskaravarman, and Siladitya got quite upset.  Xuanzang had not yet come to *his* court, so Siladitya demanded that Bhaskaravarman send the monk to him immediately.  Bhaskaravarman refused, saying he'd rather give Siladitya his own head, which Siladitya said he would gladly accept.  Bhaskaravarman realized he may have miscalculated, and so he sailed up the Ganges with a host of men and Xuanzang to meet with Siladitya.  After a bit of posturing, Siladitya met with Xuanzang, who went with him, and eventually confronted the members of the Theravada sect in debate.  Apparently it almost got ugly, but for the King's intervention.  After a particularly devastating critique of the Theravada position, the Theravada monks are blamed for trying to use violence against Xuanzang and his fellow Mahayana monks from Nalanda, who were prepared to defend themselves.  The King had to step in and break it up before it went too far. Ultimately, Xuanzang was a celebrity at this point and both kings seem to have supported him, especially as he was realizing it was about time to head back to his own country.  Both kings was offered ships, should Xuanzang wish to sail south and then up the coast.  However, Xuanzang elected to take the northern route, hoping to go back through Gaochang, and see that city and its ruler again.  And so the Kings gave him money and valuables , along with wagons for all of the texts.  They also sent an army to protect all of the treasures, and even an elephant and more – sending him back in style with a huge send-off. So Xuanzang retraced his earlier steps, this time on an elephant.  He traveled back to Taxila, to Kashmir, and beyond.  He was invited to stay in Kashmira, but because of his retinue, he wasn't quite at leisure to just go where he wanted.  At one point, near Kapisa—modern Bagram, north of Kabul—they had to cross a river, and about 50 of the almost 700 documents were lost.  The King of Kapisa heard of this and had his own monks make copies to replace them based on their own schools.  The King of Kasmira, hearing that he was in Kapisa, also came to pay his respects. Xuanzang traveled with the King of Kapisa northwest for over a month and reached Lampaka, where he did take some time to visit the various holy sites before continuing northwest.  They had to cross the Snow Mountains—the outskirts of the Himalayas, and even though it wasn't the highest part of the range it was still challenging.  He had to dismount his elephant and travel on foot.  Finally, after going over the high mountains and coming down, he arrived back in the region of Tukhara, in the country of Khowst.  He then came to Kunduz, and paid his respects to the grandson of Yehu Khan.  He was given more guards to escort him eastward, traveling with some merchants.  This was back in Gokturk controlled lands, over a decade later than when he had last visited.  He continued east to Badakshan, stopping there for a month because of the cold weather and snow.  He eventually traveled through the regions of Tukhara and over the Pamir range.  He came down on the side of the Tarim Basin, and noted how the rivers on one side flowed west, while on the other side they flowed east.  The goings were treacherous, and at one point they were beset by bandits.  Though he and the documents were safe, his elephant panicked and fled into the river and drowned.  He eventually ended up in the country of Kashgar, in modern Xinjiang province, at the western edge of the Taklamakan desert. From there he had two options.  He could go north and hug the southern edge of the Tianshan mountains, or he could stay to the south, along the northern edge of the Himalayan range and the Tibetan plateau.  He chose to go south.  He traveled through Khotan, a land of wool and carpets.  This was a major trade kingdom, and they also grew mulberry trees for silkworms, and were known for their jade.  The king himself heard of Xuanzang and welcomed him, as many others had done.  While he was staying at the Khotanese capital, Xuanzang penned a letter to the Tang court, letting them know of his journey, and that he was returning.  He sent it with some merchants and a man of Gaochang to deliver it to the court. Remember, Xuanzang had left the Tang empire illegally.  Unless he wanted to sneak back in his best hope was that the court was willing to forgive and forget all of that, given everything that he was bringing back with him.  The wait was no doubt agonizing, but he did get a letter back.  It assured him that he was welcome back, and that all of the kingdoms from Khotan back to the governor of Dunhuang had been made aware and were ready to receive him. With such assurances, Xuanzang packed up and headed out.  The king of Khotan granted him more gifts to help see him on his way.  Nonetheless, there was still a perilous journey ahead.  Even knowing the way, the road went through miles and miles of desert, such that in some places you could only tell the trail by the bleached bones of horses and travelers who had not been so fortunate.  Eventually, however, Xuanzang made it to the Jumo River and then on to Dunhuang, from whence he was eventually escorted back to the capital city. It was now the year 645, the year of the Isshi Incident in Yamato and the death of Soga.  Xuanzang had been gone for approximately 16 years.  In that time, the Tang had defeated the Gokturks and taken Gaochang, expanding their control over the trade routes in the desert.  Xuanzang, for his part, was bringing back 657 scriptures, bound in 520 bundles carried by a train of some 20 horses.  He was given a hero's welcome, and eventually he would be set up in a monastery where he could begin the next part of his journey:  Translating all of these books. This was the work of a lifetime, but it is one that would have a profound impact on Buddhism across East Asia.  Xuanzang's translations would revolutionize the understanding of Mahayana Buddhist teachings, and students would come from as far away as the Yamato court to study under him and learn from the teacher who studied and taught at none other than Nalanda monastery itself.  His school would become popular in the Yamato capital, and the main school of several temples, at least for a time.  In addition, his accounts and his biography would introduce many people to the wider world of central and south Asia.  While I could go on, this has already been a story in three parts, and this is, after all, the Chronicles of Japan, so we should probably tune back into what is going on with Yamato.  Next episode, we'll look at one of the most detailed accounts we have of a mission to Chang'an. Until then, I hope that this has been enjoyable.  Xuanzang's story is one of those that isn't just about him, but about the interconnected nature of the entire world at the time.  While his journey is quite epic, there were many people traveling the roads, though most of them didn't write about it afterwards.  People, artifacts, and ideas traveled much greater distances than we often consider at this time, well before any kind of modern travel.  It was dangerous, but often lucrative, and it meant that various regions could have influence well beyond what one might expect. And so, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

Nos acompaña Pedro Gómez (@hda.sanluis en Instagram), pionero de la ganadería regenerativa en Colombia y cofundador de ACOGANAR (Asociación Colombiana de Ganadería Regenerativa). Con décadas de experiencia en el campo, Pedro comparte cómo transformó su forma de hacer ganadería sin esperar a “tocar fondo” – adoptando prácticas sustentables mucho antes de que fueran tendencia. A lo largo de la charla, descubrimos la evolución de su finca Hacienda San Luis: desde mantener intactos los árboles y las fuentes de agua durante más de 50 años, hasta mejorar la productividad del ganado sin arrasar con el medio ambiente.

Lecture by Swami Tyagananda on the 12th of March, 2025, at the Ramakrishna Vedanta Society of Boston, MA. For more information, please see https://vedantasociety.net/store?category=Gita

Bhagawan Shiva wears Bhasma (sacred ash) as a powerful symbol of detachment, destruction of ego, and transcendence over Maya (illusion). Here's why:1. Symbol of Impermanence – Bhasma represents the fact that everything material will turn to ash. It reminds us that worldly attachments are temporary, urging seekers to focus on the eternal truth—Brahman.2. Victory Over Death – Shiva is Mahakaal, the Lord of Time and Death. By smearing ashes, He signifies that He has conquered Kala (time) actions(karma) and Yama (death), remaining ever free.3. Destruction of Ego and Desire – Bhasma is a reminder to burn the false sense of “I” (Ahamkara) and worldly desires in the fire of knowledge and devotion. 4. Purification and Tapas (Austerity) – Ash represents purity and renunciation. Shiva, as the supreme Yogi, lives in the cremation ground, showing that He is beyond worldly distinctions.He applies bhasma all over the body and also as tripundra(3 lines) on the forehead. 3 lines symbolise destruction of 3 karmas- sanchita(accumulated karma of the past), Prarabdha(present karma) and agami(future karma). It symbolises destruction of 3 bodies- gross, subtle and causal, of 3 states - waking, dream and deep sleep, of 3 desires - desire for progeny, popularity, power or wealth. Attachments bring sorrow. Detachment is the way to happiness. May we live in this spirit of detachment and realise Shiva-Tattva. Hara Hara Mahadeva. #shiva #mahadev #mahakal #bhasma #bhasmaarti #ash#sacredash #detach #detachment #attach #attachments#renunciation #yogi

Lecture by Swami Tyagananda on the 5th of March, 2025, at the Ramakrishna Vedanta Society of Boston, MA. For more information, please see https://vedantasociety.net/store?category=Gita

Sadhana is a daily spiritual practice that involves using your body, mind, and emotions to achieve well-being and enlightenment. Sadhana is not about seeking enlightenment but surrendering to love and the Infinite One. For the mind alone cannot know the Infinite One. As your conscious awareness moves from the mind to the heart, and love is awakened, the love brings you to what is truly your home. Your mind cannot contain the complexity of the cosmic mind, but your heart can know God. The focus is to meditate upon the great, to surrender everything that you have known, or understood as your own into the Infinite One.  If you want the direct experience of Brahman, you must open your heart, surrender everything, and allow Divine Love. There is no separation. If you let go, Cosmic Love is within you. Your very form, your ideas, your thoughts, your existence is all within God. All is composed of God. There is no separation. What Is God? God is everywhere, in everyone, & in everything. About  Maetreyii Ma Nolan, Ph.D. Maetreyii Ma Nolan, Ph.D., is an award-winning author, spiritual teacher, and psychologist, expert in consciousness and holistic healing. With a rich background in psychology and spirituality, her work has positively influenced many people's lives. Maetreyii Ma Nolan's wisdom and teachings garner recognition worldwide, making her a respected voice for inner transformation and spiritual awakening.  She is trained as a licensed Psychologist, an Acharya or Ordained Minister of Yogic Meditation, a certified IAYT Yoga Therapist, and an EYRT 500-hour Yoga Teacher with many years of experience with deep meditation and yogic wisdom. You can visit her website here: https://www.yogama.org  About Maetreyii Ma's Works Over the past decades, Maetreyii Ma has delivered thousands of presentations to various audiences. Her latest project is to make those presentations available to the broadest possible audience. Maetreyii Ma's talks fall into six main categories: The Power and Nature of Love Self-realization, Spirituality, & Awakening Dharma, Society, & Karma Working with the Mind & Emotions Relationships & Samgha Science & Cosmology  The Baba Flow Maetreyii Ma's talks are based on a spiritual process called Baba Flow. The Baba flow is an intuitive flow of spiritual guidance and teachings from the deep inner essence, the one essential Source known by many names. In the Baba Talks, Maetreyii Ma, in a deep state of Bhava, or devotional absorption, opens to this Source and allows the teachings to flow through. Since 1969, Maetreyii Ma has been a student of Shrii Shrii Anandamurti, affectionately known as Baba. In 1970, she began to have profound mystical experiences of the Divine and experienced the inner presence of her Guru. Baba's inner presence brought a deep knowledge of the endless love and compassion of the Divine, perfect beauty and wisdom, and the unconditional love and overflowing grace of the Sadguru. About Ananda Gurukula Maetreyii Ma is President of Ananda Gurukula, a non-profit organization dedicated to awakening the human spirit and sharing the ancient mystic wisdom of yoga.  Through Ananda Gurukula, Maetreyii Ma is able to offer meditation practices, mentoring (https://www.yogama.org/mentoring.html), meditation and yoga wisdom retreats, and webinars and workshops on the ancient knowledge of yogic teachings, in addition to local weekly Sunday evening meditations, called Dharmachakra (https://www.yogama.org/dharmachakra.html), a third Friday Kirtan (https://www.yogama.org/kirtan.html), and a Saturday morning Satsanga (https://www.yogama.org/satsanga.html). All are invited to attend our events at the Ashram in the Santa Rosa area.  For those who do not live in the local Santa Rosa area, Maetreyii Ma offers her Baba Talks for free on Youtube (https://www.youtube.com/@maetreyiima7) and Podbean (https://www.babatalks.info/).  Ananda Gurukula also publishes books and the Baba inspirational writings on many subjects. See more about Maetreyii Ma's books at https://www.maetreyiima.org/shop.html.

17th Feb 2025 In this Satsang, Sanjay shared his experiences from a spiritual gathering in India called Maha Kumbh Mela, emphasizing the importance of listening, contemplating, and transcending the mind to attain spiritual truth and bliss. He also discussed non-duality, Vedanta, and Brahman, highlighting the role of thoughts in shaping perception and the need to surrender the ego. Sanjay encouraged participants to embrace pure silence and awareness of the present moment as a means to connect with the absolute and achieve spiritual enlightenment.These are teachings and pointers from ongoing NDA(Non-duality awareness)/Advaitic Satsangs held at Bhagavan Ramana Maharshi Centre in Melbourne, Australia. Om Namo Bhagavate Sri Arunachala Ramanaya !

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Lecture by Swami Tyagananda on the 19th of February, 2025, at the Ramakrishna Vedanta Society of Boston, MA.

Creation and destruction, cosmic order and divine justice—these may seem like the primary reasons God engages with the world, but the Śrīmad-Bhāgavatam reveals something much deeper. Krishna's true purpose in manifesting within the material realm isn't merely to uphold dharma or to punish the wicked—it's to reciprocate the love of His devotees. And within that love, a happiness is found that far surpasses the impersonal peace of liberation. In this episode, Kaustubha, along with guest hosts Jiva and Chapu, explores these profound truths as Wisdom of the Sages enters the Ninth Canto. Through the story of King Ambarish and the powerful mystic Durvasa Muni, we witness how devotion (bhakti) eclipses all other forms of spiritual attainment. The episode also unpacks a crucial philosophical hierarchy: how Brahman realization—the understanding that one is beyond the material world—is contained within Paramatma realization, which not only perceives the Divine within the heart but also recognizes the Supreme Intelligence orchestrating the workings of the entire material realm. Yet both are ultimately encompassed within Bhagavan realization, where God is understood not merely as an impersonal force or an all-pervading presence, but as the Supreme Person—Krishna—who loves, reciprocates, and reveals Himself fully to His devotees. Key Highlights: ✨ Why Krishna's primary concern isn't universal order—it's love. ✨ The joy of bhakti vs. the impersonal peace of liberation. ✨ How Brahman and Paramatma realizations are included within Bhagavan realization. ✨ Paramatma realization as the recognition of divine intelligence behind the cosmos. ✨ King Ambarish vs. Durvasa Muni: The power of devotion over mystic perfection. ✨ The Ninth Canto as the gateway to Krishna's most intimate pastimes. Join us as we explore the heart of divine love, the supreme happiness of bhakti, and the full spectrum of spiritual realization.

Creation and destruction, cosmic order and divine justice—these may seem like the primary reasons God engages with the world, but the Śrīmad-Bhāgavatam reveals something much deeper. Krishna's true purpose in manifesting within the material realm isn't merely to uphold dharma or to punish the wicked—it's to reciprocate the love of His devotees. And within that love, a happiness is found that far surpasses the impersonal peace of liberation. In this episode, Kaustubha, along with guest hosts Jiva and Chapu, explores these profound truths as Wisdom of the Sages enters the Ninth Canto. Through the story of King Ambarish and the powerful mystic Durvasa Muni, we witness how devotion (bhakti) eclipses all other forms of spiritual attainment. The episode also unpacks a crucial philosophical hierarchy: how Brahman realization—the understanding that one is beyond the material world—is contained within Paramatma realization, which not only perceives the Divine within the heart but also recognizes the Supreme Intelligence orchestrating the workings of the entire material realm. Yet both are ultimately encompassed within Bhagavan realization, where God is understood not merely as an impersonal force or an all-pervading presence, but as the Supreme Person—Krishna—who loves, reciprocates, and reveals Himself fully to His devotees. Key Highlights: ✨ Why Krishna's primary concern isn't universal order—it's love. ✨ The joy of bhakti vs. the impersonal peace of liberation. ✨ How Brahman and Paramatma realizations are included within Bhagavan realization. ✨ Paramatma realization as the recognition of divine intelligence behind the cosmos. ✨ King Ambarish vs. Durvasa Muni: The power of devotion over mystic perfection. ✨ The Ninth Canto as the gateway to Krishna's most intimate pastimes. Join us as we explore the heart of divine love, the supreme happiness of bhakti, and the full spectrum of spiritual realization.

Lecture by Swami Tyagananda on the 12th of February, 2025, at the Ramakrishna Vedanta Society of Boston, MA.

1st Feb 2025 In this Satsang, Sanjay discussed about self-realization, emphasizing its true meaning and the importance of understanding one's inner source. He discussed the nature of a free life and the role of discipline in achieving true freedom from the mind's constraints. Sanjay also delved into the practice of disinterested action, the significance of witnessing life events without attachment, and the concept of Brahman as an attribute-less entity embodying peace, love, and purity These are teachings and pointers from ongoing NDA(Non-duality awareness)/Advaitic Satsangs held at Bhagavan Ramana Maharshi Centre in Melbourne, Australia. Om Namo Bhagavate Sri Arunachala Ramanaya !

Send us a textCan the self be both everything and nothing? Join Rahul N Singh on this captivating journey through the intricate landscapes of Advaita Vedanta and its philosophical interplay with Buddhism. This episode is an invitation to unlock profound insights into the nature of consciousness, challenging conventional perspectives and embracing the ineffable essence of the self. By juxtaposing Advaita's assertion of the self as Brahman with Buddhism's notion of no-self, we uncover how both traditions strive to communicate the same timeless truth. With a focus on the formless, blissful, and boundless nature of reality, the discussion ventures beyond the limitations of language, pointing towards a transcendent understanding of our true nature.As we navigate through the nuanced interplay of concepts like non-duality and mithya, the episode addresses community feedback and the inherent challenges of articulating non-dualistic ideas. Rahul shares his reflections on how Advaita Vedanta's recognition of all forms as expressions of Brahman maintains the functional reality we experience daily without reducing the richness of the human experience. This is a thoughtful exploration that prompts listeners to look past words and concepts, embracing a deeper experiential grasp of the self. Engage with the complexities and paradoxes of existence, and discover how to balance the mystical with the practical in our everyday lives.Join our Discord Server: https://discord.gg/hnRf7wESwX Visit my website: https://www.thebeardedmysticpodcast.com/Buy The Bearded Mystic Podcast Merch: https://thebeardedmysticpodcast.myshopify.com/Want a one-on-one spiritual discussion with The Bearded Mystic - book here: https://www.thebeardedmysticpodcast.com/p/spiritual-discussion/Subscribe to The Bearded Mystic Podcast channel: https://www.youtube.com/ @TheBeardedMysticPodcastBecome a Patron: https://www.patreon.com/thebeardedmysticpodcastRahul on Bluesky:  https://bsky.app/profile/beardedmystic.bsky.socialSupport the show

In this talk, we give a comprehensive overview of the Path of Devotion:00:00:00 How Bhakti Yoga Works: Vaidhi Bhakti (Devotion with Rules) vs Para Bhakti (Ecstatic Love)00:04:30 The full moon of Bhakti, the scorching sun of Jñāna 00:05:47 An outline of  Swami Vivekananda's "Bhakti Yoga":00:07:10 The definition of Bhakti: " the genuine and earnest quest for God that begins in Love, continues in Love and ends in Love." 00:10:30 The philosophy of Ishvara: the formless pure non-dual Consciousness (Impersonal Absolute), which is the ideal of Jñāna and Buddhism, is exactly the same as the form of God with qualities (Personal God), which is the ideal Bhakti. 00:13:20 Swami Vivekananda's definition of God: unfathomable love. God is Love itself, i.e L.O.V.E Personified. 00:15:00  Bhakti is about realization and for this we need a guru to transmit the wordless, invisible "quickening impulse"00:16:30 Qualifications for aspirants: what kind of a student is required? Pining, patience and perseverance! 00:17:35 Qualifications for teachers: grounded in the spirit of the scriptures, pure in character and teaching for the right reasons (not for material profit)00:19:10 The role of the Avatar in Bhakti Yoga in providing a concrete form for the mind to focus on in Devotion 00:26:03 How mantras work in Devotion (and the meaning of OM) 00:30:34 Technical Difficulties!00:31:32 Technical Difficulties ends...00:34:00 Invocation of Swamiji00:34:23 The Worship of Substitutes and Images (and why its so important)00:47:30 How this idea leads to the Harmony of All Religions 00:49:17 Ishta Nishta, Steadfast Devotion to the Chosen Ideal: while all forms are equally Brahman, we should choose one and dive deep into It without hating any other forms 00:53:19 depth vs breadth in spiritual life 01:02:22 worshipping all deities through your Ishta and worshipping your Ishta through all deities 01:08:00 How to practice Bhakti Yoga, the path of Devotion: the methods and the means.Support the show

Send us a textSupport this channel by joining this Youtube channel to get access to perks:https://www.youtube.com/channel/UCEQmXLNdTDOa_7b7J0zO0ew/joinSupport me via Paypal: https://www.paypal.biz/beardedmysticIn this episode of The Bearded Mystic Podcast, host Rahul N Singh continues to explore the teachings of the Bhagavad Gita, especially focusing on transcending the three gunas (Sattva, Rajas, and Tamas). After a year-long break, he returns with in-depth reflections, answering Arjuna's questions, and elaborating on Sri Krishna's advice about staying neutral and accepting all states of mind. Singh also discusses the path from Saguna Bhakti (devotion with form) to Nirguna Bhakti (formless devotion) and how to stabilize in ultimate bliss and Formless Awareness. Through various verses, the podcast emphasizes the journey towards realizing one's true nature as Brahman. Tune in to deepen your understanding and further your spiritual journey.00:00 Introduction01:49 Chapter 14: Verse 2205:18 Chapter 14: Verse 2308:07 Chapter 14: Verse 2414:30 Chapter 14: Verse 2519:20 Chapter 14: Verse 2627:19 Chapter 14: Verse 2733:26 Concluding RemarksVisit my website: https://www.thebeardedmysticpodcast.com/Buy The Bearded Mystic Podcast Merch: https://thebeardedmysticpodcast.myshopify.com/Want a one-on-one spiritual discussion with The Bearded Mystic - book here: https://www.thebeardedmysticpodcast.com/p/spiritual-discussion/Subscribe to The Bearded Mystic Podcast channel: https://www.youtube.com/ @TheBeardedMysticPodcast  Become a Patron: https://www.patreon.com/thebeardedmysticpodcastRahul on TikTok: https://www.tiktok.com/@thebeardedmysticpodcastRahul on Bluesky:  https://bsky.app/profile/beardedmystic.bsky.socialJoin our Discord Server: https://discord.gg/hnRf7wESwX #podcast #spirituality #nonduality #bhagavadgita  #advaita #nirankariSupport the show

Explore timeless wisdom with Dr. RR Baliga's Philosophical Discourses!  Dive into the teachings of Yajnavalkya: Vedic Sage and Philosopher and more, blending ancient philosophy with modern insights.

Welcome to this illuminating episode of The George Peterson Podcast! Today, we embark on a transformative journey into the ancient wisdom of Brahma Muhurta, the science of circadian rhythms, and the healing practice of sun gazing.In this solo episode, I delve into the profound connection between the early hours before dawn—known as Brahma Muhurta—and our natural rhythms. I share how this sacred time, described in the Vedas as "the hour of Brahman," offers us an unparalleled opportunity to align with nature and awaken to our highest potential. Together, we explore the intricate dance of the Earth and the sun, the role of Surya as a divine intelligence, and how greeting the sun can unlock our intuition and enhance our well-being.I also uncover the science behind circadian rhythms, explaining how exposure to natural light at sunrise and sunset synchronizes our internal clock, boosts mental clarity, and promotes restorative sleep. You'll learn how sun gazing can activate the pineal gland—often referred to as the "third eye"—and why this practice is vital for balancing our modern, screen-filled lives.Whether you're a yogi, a seeker of ancient wisdom, or someone looking to improve your health and energy levels, this episode will inspire you to embrace the power of the sun and reconnect with the rhythms of nature.

Lecture by Swami Tyagananda, given on November 3, 2024, at the Ramakrishna Vedanta Society, Boston, MA

Lecture by Swami Tyagananda on the 11th of December, 2024, at the Ramakrishna Vedanta Society of Boston, MA.

Lecture by Swami Tyagananda on the 4th of December, 2024, at the Ramakrishna Vedanta Society of Boston, MA.

Wake Up to Love, and pray the Holy Rosary with me LIVE every weekday morning at 4:44 am ET

tasyāravinda-nayanasya padāravinda- kiñjalka-miśra-tulasī-makaranda-vāyuḥ antar-gataḥ sva-vivareṇa cakāra teṣāṁ saṅkṣobham akṣara-juṣām api citta-tanvoḥ Translation When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding. (SB 3.15.43) https://vedabase.io/en/library/sb/3/15/43/ ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://www.bbtacademic.com/books/ (USA only) https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualexperience #spiritualpurposeoflife #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualgrowthlessons #secretsofspirituality #spiritualteachersonyoutube #spiritualhabits #spiritualclarity

Seeing partial truths in different spiritual traditions / we're trying to find absolute truth with subjective lenses / knowing the one Absolute Truth as Brahman, Paramātmā or Bhagavān / as Krishna enters the wrestling arena he is seen in 10 different ways according to various rasas / how varieties of philosophers see Krishna through the lens of their philosophy / Shiva asks to see Vishnu's form of Mohini / Vishnu completely bewilders Shiva with His feminine beauty  SB 8.12.9-37 ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 CONNECT ON INSTAGRAM: https://www.instagram.com/wisdom_of_the_sages

Lecture by Swami Tyagananda on the 20th of November, 2024, at the Ramakrishna Vedanta Society of Boston, MA.

In this enlightening episode, we're excited to welcome spiritual teacher and energy healer Eva Mueller. Eva shares her profound journey through multiple spiritual awakenings, including experiences with Brahman and Parabrahman, states of higher consciousness that brought profound shifts to her human experience. We delve into the unique nature of her energy transmissions and how they help individuals unlock their true potential.Eva introduces her innovative platform, Next Elevations, designed for continuous personal transformation, even without her direct involvement. We also explore practical techniques for clearing energy blocks, accelerating life energy, and embracing unconditional love.Join us for a transformative discussion that highlights deep spiritual growth, the impact of high vibrational energies, and tips for integrating these practices into everyday life. Discover how Eva's teachings can bring increased inner peace and well-being to both people and pets, with insights into her group healing sessions and free weekly meditations.(Times are approximate)00:00 Introduction and Setting the Stage01:56 Meet Eva Mueller: Spiritual Teacher and Energy Healer02:58 Understanding High Vibrational Energies05:25 The Concept of Brahman and Beyond12:20 Experiencing and Transmitting Divine Energies14:23 Guided Meditation and Energy Transmission21:39 Clearing Blockages and Filling the Heart Chakra22:55 Personal Experiences with Energy Transmission24:58 Benefits of Energy Clearing in Daily Life26:35 Continuous Energy Transmission and Its Effects29:54 Understanding Next Elevations Platform33:34 Connecting Pets and Locations to Energy35:57 Subscription Details and Personal Stories39:07 Conclusion and Final ThoughtsGuest Info:Websites:https://www.nextelevations.comhttps://www.em-healing.comFollow Eva on Instagram: @_em_healing_Follow The Skeptic Metaphysicians on Instagram here for more motivation and inspiration. Then tag them on Instagram with your favorite part from today's show and they will repost their fav's every week!Other Ways To Connect With Us:Website: skepticmetaphysician.comFacebook: @TheSkepticMetaphysicianSupport the Show:Rate/review Us Here: https://lovethepodcast.com/SkepticMetaphysiciansPurchase Merchandise: https://www.skepticmetaphysician.com/storeBuy Me A Coffee: https://www.buymeacoffee.com/SkepticMetaphys 

Eva Müller discusses transformational, high vibration energy work. Eva Müller is a renowned spiritual teacher, energy healer, and Divine Channel who has undergone a very fast and profound spiritual awakening. Over the course of 3.5 years, she experienced various levels of consciousness, including Self-Realization, Unity Consciousness, Brahman, Parabrahman, and Pure Divinity. During this time, she began receiving energy transmissions that taught her how to work with energies, heal, and clear the human system, helping others reach their true nature, which is pure Beingness.Eva's personal website hosts free weekly online meditations attended by hundreds of people, and she has provided energetic healing services to thousands. https://www.em-healing.com/Host Bonnie Burkert melds the worlds of media and higher consciousness, sharing tools for transformation to find our highest truth and live our brightest life. https://www.instagram.com/yogi_bon/

Lecture by Swami Tyagananda on the 13th of November, 2024, at the Ramakrishna Vedanta Society of Boston, MA.

A devotee is always thinking of how better to serve Lord Kṛṣṇa, the Supreme Personality of Godhead, and how to broadcast His name, fame and qualities throughout the world. One who is nitya-siddha has no business other than broadcasting the glories of the Lord all over the world according to his ability. Such people are already associates of Lord Caitanya Mahāprabhu. Therefore Narottama dāsa Ṭhākura says, nitya-siddha kari' māne. One should not think that because Śrī Caitanya Mahāprabhu was personally present five hundred years ago, only His associates were liberated. Rather, Śrīla Narottama dāsa Ṭhākura says that anyone is a nitya-siddha if he acts on behalf of Śrī Caitanya Mahāprabhu by spreading the glories of the holy name of the Lord. We should respect those devotees preaching the glories of the Lord as nitya-siddha and should not consider them conditioned. māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate (Bg. 14.26) One who has transcended the material modes of nature is said to be on the Brahman platform. That is also the platform of nitya-siddha. The nitya-siddha not only stays on the Brahman platform but also works on that platform. Simply by accepting the associates of Lord Caitanya Mahāprabhu as nitya-siddha, one can very easily go back home, back to Godhead. (CC Madhya 11.89, quoted in the discussion) https://vedabase.io/en/library/sb/3/27/advanced-view/ https://vedabase.io/en/library/sb/3/28/advanced-view/ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://www.bbtacademic.com/books/ (USA only) https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualexperience #spiritualpurposeoflife #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #govardhanareadings

If one wants to perfect his life, he should discharge his prescribed duties for the satisfaction of Kṛṣṇa. One must act in Kṛṣṇa consciousness, for such action will never produce any reaction (animitta-nimittena). This is also confirmed in Bhagavad-gītā. Yajñārthāt karmaṇo 'nyatra: all activities should be performed simply for Yajña, or the satisfaction of Viṣṇu. Anything done otherwise, without the satisfaction of Viṣṇu, or Yajña, produces bondage, so here it is also prescribed by Kapila Muni that one can transcend material entanglement by acting in Kṛṣṇa consciousness, which means seriously engaging in devotional service. This serious devotional service can develop by hearing for long periods of time. Chanting and hearing is the beginning of the process of devotional service. One should associate with devotees and hear from them about the Lord's transcendental appearance, activities, disappearance, instructions, etc. There are two kinds of śruti, or scripture. One is spoken by the Lord, and the other is spoken about the Lord and His devotees. Bhagavad-gītā is the former and Śrīmad-Bhāgavatam the latter. One must hear these scriptures repeatedly from reliable sources in order to become fixed in serious devotional service. Through engagement in such devotional service, one becomes freed from the contamination of māyā. It is stated in the Śrīmad-Bhāgavatam that hearing about the Supreme Personality of Godhead cleanses the heart of all contamination caused by the influence of the three modes of material nature. By continuous, regular hearing, the effects of the contamination of lust and greed to enjoy or lord it over material nature diminish, and when lust and greed diminish, one then becomes situated in the mode of goodness. This is the stage of Brahman realization, or spiritual realization. In this way one becomes fixed on the transcendental platform. Remaining fixed on the transcendental platform is liberation from material entanglement. (SB 3.27.21,purport) To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://www.bbtacademic.com/books/ (USA only) https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualexperience #spiritualpurposeoflife #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark

Lecture by Swami Tyagananda on the 6th of November, 2024, at the Ramakrishna Vedanta Society of Boston, MA.

Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogī who engages in devotional service is full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service. The conclusion is that one cannot be sure of entrance into the spiritual realm — in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuṇṭha planets within that Brahman effulgence — unless he is surrendered unto the lotus feet of the Supreme Lord. The surrendered souls are called akuto-bhaya. They are doubtless and fearless, and their entrance into the spiritual kingdom is guaranteed. (SB 3.25.43) https://vedabase.io/en/library/sb/3/25/advanced-view/ https://vedabase.io/en/library/sb/3/26/advanced-view/ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://www.bbtacademic.com/books/ (USA only) https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualexperience #spiritualpurposeoflife #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark

Lecture by Swami Tyagananda on the 30th of October, 2024, at the Ramakrishna Vedanta Society of Boston, MA. 

Bhagavad Gita Ch. 11 “Yoga of the Vision of the Universal Form” Verses 15, 16 and 17 The lecture discusses Arjuna's realization that the world of plurality and its cause are both part of the same ultimate reality we call God, Brahman, or Ishvara. Moksharthi - Please visit YouTube for Bhajans by Neil Bhatt - https://www.youtube.com/playlist?list=PL8jOW56VdfinQGoaP3cRFi-lSBfxjflJE Gita for Daily Living - Now on YouTube! https://www.youtube.com/@GitaforDailyLiving

Lecture by Swami Tyagananda on the 23rd of October, 2024, at the Ramakrishna Vedanta Society of Boston, MA.

Lecture by Swami Tyagananda on the 16th of October, 2024, at the Ramakrishna Vedanta Society of Boston, MA.