Podcasts about jnani

 On our North India Tour with our Ashram, we arrived at a medium-sized place.We were a little bit late…And no space for the Western devotees …I went straight to the local organizer…Sorry, there is no space for us, where can we sit?You get all the time the best space and you can travel with our Guru…And the negotiation started…That is unfair…Some women helped me …In the end, we didn't get anything…I asked for our tour organizer Jnani, because she had much more power than me… She refused…I went to Big Swami, the highest after our Guru.And told him…He said we cannot do anything…Then we were waiting for our Guru and she didn't come.After 1 hour, they announced, that our Guru would not come if there was no space for our Western devotees..Guess, what happened …We got plenty of space…Afterward, we went to a huge event with over 150000 IndiansI had to help Jnani and came too late…No space for me…And too little space for our people.I said I don't care I sit outside of the event...I was meditating alone, at least a 100m distance...No squeezing.Not so noisy.Much better than sitting in the place.And I decided to do so also at the next events…Guess?Our Guru could not come …After 20 minutes they found me …And said,Our Guru can not come…I said:“I have found a good place for meditation, I don't take away the space for other devotees…”“So, what do You want from me?”You have to come to our Guru immediately…I felt uneasy, that I have done something wrong…“But Jnani is not sitting there either…”That is not true, she is sitting in the back of the stage…I took my meditation mat and followed her…I was afraid that they would squeeze me between the Indians…I thought, next time I will hide better…Then I had to go on the stage in front of this huge crowd.The Indians immediately stand up,I bowed in front of them…And we had this mess again,They bowed in front of me.Were sitting down…After 5 minutes the dust was settling down..Big Swami came, and the people stood up…Big Swami said to me,When You cannot find space for yourself, then go on the stage, we don't want to wait for you.“I am an introvert, I am afraid and feel uneasy to sit in front of so many people… And the other devotees are jealous, everybody wants to sit here.” That was the reason why I didn't like to sit on the stage.Normally, I could always sit on the stage…We know that already, after some time you get used to that. And here is no other chance than to sit on the stage, we can't protect you in this place.Our Guru came, put her mat next to me, and sat down.I emerged in deep meditation as usual…This was what they wanted…All females and males, including me, had long curly hairs and the males had a full beard… The guru and I were in white cloth… The Swamis in red, the Brahmacharis in Orange and White.This was perfectly arranged.I was the guy for meditation, Big Swami for singing, he had a very beautiful tenor, incredible… I think he could be a Superstar with this voice! And the Brahmacharis, females, and males, could all sing perfectly…We had the best Bhajan Choir in India…My Video:  Episode 34 No space https://youtu.be/Hn14XXtwqOgMy Audio: https://divinesuccess.net/wp-content/uploads/2021/Podcast4/Episode-34-No-space.mp3 

What is the difference between bhakti and jnani paths to enlightenment? Vishrant answers this question in Satsang held on Friday, January 12, 2024. Vishrant is a reality teacher who has been guiding seekers towards higher consciousness and truth since 1999. His invitation is for you to discover what you really are and to remove the obstacles in the way of living as your true nature. Learn more about Vishrant, his work and his community at www.vishrant.org.

 We were with the Ashram on the North India tour for many weeks.We traveled with 8 Busses full of Western and Indian devotees and equipment… around 400 people, which is only possible in India… to different cities. With Darshans (personal meeting with the Guru), Pujas (worship of Deity), and Bhajan (Hindu Gospels) singing… …I usually picked up the worst job, this was Indian toilet cleaning during the rush hours… Then I had to close the toilets for a short time and the Indians were protesting like crazy…Somehow a group of wealthy Indian Students approached me… We want to clean the toilets, and you should not do that.I never have experienced in all of my lives that rich Indians like to clean toilets, they hate that… Somehow the entire atmosphere changed … became Divine...I thought I had so much trouble sorting out the problems with Western devotees, even it was not my job …Then I don't do anything, only meditation...The Tour organizer Jnani (a woman) who was the embodiment of injustice, gave mostly all of the toilets to the ladies and the same to the sleeping place..Even worse she said: Lady first… I encountered her, So not… Somehow we could distribute the toilets and sleeping room equally for both genders…I wanted to be in silence all the time, but again and again, the males bothered me and I had to solve their problems even though I was not responsible for them, as I thought… There was another guy who was responsible for the males, but he had no interest in doing the job.After 2 days full of bad consciousness that I didn't work, I went to the job desk, and said the Indians are cleaning now the toilets… She looked up and said furiously, the Indians have complained about that, you never should do this job again… You are already set up as assistance for Jnani…And I thought, “This awful dragon… I want to be in silence and not communicating like crazy with this Bitch.”Why me?She wants you!So I had to look for the males and for the place where we could sit separately from the women, during the Darshan.There was not enough space for everyone like usually, how to separate the genders?One side males, one side females and one-meter distance between both…I went through the rows and pushed the ladies out of the male's space to get this 1-meter separation…I felt great, to be strictly and harsh to gain respect…Finally, it was done…I turned around and the women were sitting again in that space of the males!Over frustrated that my commanding didn't work out,I sat down and meditated close to the separation line...I felt again and again pushes, and touches … I ignored them, continued with my meditation, and thought maybe some Indians…The young ladies had surrounded me and were in touch with my body…That was sinful… I hated them… And they became my enemies.In the evening when I had plenty of space, young Indian ladies surrounded me, touching me, even sitting on my lab, when I was meditating .…Their motto, what Western ladies can do, we can do better…I looked helplessly at Big Swami, he smiled and was talking to their parents…Swamiji knew I was living in Celibacy for years…I didn't want to get tempted by young beautiful Ladies!And Swamiji loved to do pranks …When I was during a big event totally tired, I looked where I could sleep… I found an empty storage tent, laid down on the ground, covered with my Doti, and slept immediately.I woke up and was surrounded by a group of wealthy Indians, sitting on the ground, who were talking with Big Swami…It was so embarrassing.What to do?Pretending to sleep and wait?Or go up and leave the tent?After 15 minutes I stood up … the Indians laughedWordless I left the scene…Similar happened on a bus, we should sit between young Indian ladies… No way…I said that is not possible … No lady should touch us…Then one lady after the next went to me and touched me…And it was going even worse…The bus, where I sat, broke down because of too much load and the males had to be distributed on the other buses…They gave me a seat in the Luxury bus, and it was full of wealthy Western Ladies…I should squeeze between two young attractive ladies...I said, so not and went straight to Jnani …She said this was the only seat that fit your long legs…But what should think the Indians about me…I don't care… The Ladies agreed … Finish.I had no choice…One lady from the left was resting her head on my shoulders. The other lady put her hand on my thigh… I complained … after 15 minutes they did the same…In the night I woke up, one lady embraced me and kissed me …I pretended to sleep.What for a disgrace…?And I had to sit there during the rest of the journey…The enemies outnumbered me what should I do? Complaining was no way…So I had to become kind and lovely with my enemies… to get things done…Love your enemies?When I was fighting with my long curly hair and tried to comb them…A Lady said, I can't see, how you do that...I show you how you should do it…The Ladies loved to comb my hair and I learned a lot…Impatience doesn't work out.My Video: Episode 32 women are smarter than men…https://youtu.be/Ap-_ucjoArwMy Audio: https://divinesuccess.net/wp-content/uploads/2021/Podcast4/Episode-32-women-are-smarter-than-men.mp3

Jul 23, 2001 Moscow

The Gita Series - A triune pilgrimage - 100 - Ch 07 - Slokas 17 to 19 "I am dear to the Jnani who has one-pointed devotion to Me, such a person is dear to Me"

This last verse is the phala sruti. It has been made clear that Lord Dakshinamurti is the truth of everything, the manifested and the manifest is one and the same and this takes a form of Sarvātmābhāva whichi s the hallmark of a Jnani. Lord Dakishinamurti is the last frontier of duality that resolves into Sarvātmābhāva.

Title: Characteristics of a Guṇātita14th Chapter: Verses 21, 22, 23, 24, 25, 26, 27Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita. This is a state similar to Nirvana in Buddhism and that of Stitha-prajna in the 2nd chapter of the Gita.Being established in sattva guna is not enough as there is a risk of descending down to rajo guna by the force of circumstances. Guṇātita is a state where there is no birth, no old age or sickness, and no death. He realizes his true identity as the Atman.In the 21st verse, Arjuna asks: “What are the characteristics and signs of this Guṇātita, the one who has transcended the three gunas? How does such a person act and behave? How does one understand that he has gone beyond the three gunas?In the 22nd to 25th verses, Lord Krishna gives a list of the essential characteristics of a Guṇātita. He lives in the world, is active and does all his duties, but remains serene and detached. He does not identify himself as involved in the action. He is established in the state of witness to his own actions. He remains in a state of perfect equanimity – not overjoyed when things are going well and not disturbed in unpleasant situations. He remains the same when talking to a friend or enemy and whether is honored or dishonored. He transcends the pairs of opposites.Shankaracharya says that in spiritual literature, whenever a list of characteristics of a spiritually enlightened person is provided, there is only one purpose. These characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached. Any spiritual practice that we undertake to travel this road is never lost as described in the 6th chapter.In the 6th chapter, Arjuna asks: “Suppose a person is making an earnest effort in spiritual practices but fails to attain perfection. What happens to such a person?” In answer to Arjuna's questions, Lord Krishna says that the spiritual effort is never lost. It is like a seed that has been sowed and will sprout in a future life cycle. The person will be born again with the positive samskaras and these samskaras will force him to continue his spiritual journey in next life.26th verse: “Those who practice this devotion to God with concentration, they transcend the three gunas and become one with Brahman.”Spiritual progress requires both human effort and God's grace. The latter is of no value until one is ready. The soil should be fertile for the seed to sprout. When we do noble activities or try to practice the characteristics of a spiritually enlightened person, we are making ourselves ready for God's grace. We should first read about great ideas and contemplate on them (jnanam). Then we should imbibe them and make them part of our lives (vijnanam).27th verse: “Those who with full one-pointed concentration attain the Atman, which is eternal and immortal, they attain eternal happiness and bliss. They become established in śhāśhvatasya dharmasya, eternal spiritual values.”śhāśhvatasya dharmasya is a set of great spiritual qualities as described in the characteristics of a bhakta in the 12th chapter and as described in daivi-sampat in the 16th chapter. In Gita, there are various references to the characteristics of the person who has reached the highest state of spiritual evolution, such as Yogi, Guṇātita, Bhakta, Jnani. These characteristics are of the same personality, who has reached the highest level evolving through different channels. In the 12th chapter, Lord Krishna describes eleven characteristics of an ideal devotee who is dear to him: (1) He does not have animosity or ill-feeling towards anyone (2) He is a friend of everyone (3) He is sympathetic towards everyone (4) He is free from ideas of possession (5) He looks upon happiness and unhappiness with equanimity of mind (6) He is forgiving (7) He is contented (8) He is always connected with the divine (9) He is self-controlled (10) He is strong-willed in pursuing his ideal (11) His mind and intellect are fixed on God. These are examples of śhāśhvatasya dharmasya – eternal spiritual values.On friendliness, there is a discussion in one of the scriptures on who is one's best friend. Two options are given: (1) One who is compassionate and helpful in need (2) Second, who is happy when you are happy and when you don't need his help. The scripture says that the second is a truer friend. There is a possibility that the first one may not be happy in your happiness as he may begin to enjoy your dependence on him.In the 16th chapter, Lord Krishna provides 26 characteristics of people endowed with divine wealth (daivi-sampat). Examples of such characteristics are fearlessness, purity, steadfastness, control of senses, interest in scriptures, practice of non-violence, compassion, modesty and absence of pride. These are examples of śhāśhvatasya dharmasya – eternal spiritual values.In the Bhagavata Purana, there is a dialog between King Nimi and the Nava Yogis. In answer to the King's question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees the presence of God in all beings, and who sees the presence of all beings in God. “

14th Chapter: Verses 20, 21, 22Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.20th verse: “Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita. He reaches a state where there is no birth, no old age or sickness, and no death. He realizes his true identity as the Atman, which is never born, which never dies, which is not subjected to changes and which is all-pervading. He attains immortality (amṛitam).”Those who are endowed with sattva guna, they will be able to realize that human beings are not just a body-mind complex. There is something beyond that. Our real identity is as Atman. When we realize this true identity, we can transcend the three gunas. Then the gunas will be tools in our hands, not vice versa.Gita asks us to strive to transcend all the three gunas. Being established in sattva guna is not enough as there is a risk of descending down to rajo guna by the force of circumstances. To transcend the three gunas, we have to get established in sattva guna which promotes physical and emotional well-being and helps us make proper use of rajo guna.The difference between a Guṇātita and the one established in sattva guna is this. The one with sattva guna has the risk of descending down to a level where rajo guna becomes predominant. The Guṇātita may come down to the level of sattva guna, but never to the level to rajo guna or tamo guna.We attain immortality, not in the physical sense, but by realizing our true nature. One cannot transcend death at the physical level. When we realize our true nature and its immortal dimension, we transcend death. We realize that the body is just a cage or instrument for the Atman to manifest. We realize that everything at the empirical level is non-eternal, there is something beyond that is eternal. Brihadaranyaka Upanishad has a profound dialogue between Yajnavalkya and Maitreyi on the topic of immortality.In the 21st verse, Arjuna asks: “What are the characteristics and signs of this Guṇātita, the one who has transcended the three gunas? How does such a person act and behave? How does one understand that he has gone beyond the three gunas?”Gunas are not visible and cannot be physically verified. We can infer which guna is predominant in a person by observing his external temperament. For example, if a person is active but with a sense of serenity and wisdom, we can infer that he is endowed with sattva guna.We can transform our own personality. We have to understand where we stand and start climbing the ladder from tamo guna to rajo guna to sattva guna. If we are lazy, we should first become active to develop rajo guna. If we are active, we should listen to higher ideas or do noble actions which generate sattva guna.In Gita, there are various references to the characteristics of the person who has reached the highest state of spiritual evolution, such as Yogi, Guṇātita, Bhakta, Jnani. These characteristics are of the same personality, who has reached the highest level evolving through different channels. Guṇātita has a number of faculties, he is very efficient, but he is absolutely calm. A bhakta thinks that whatever he does is God's will, so he remains calm. A Yogi does all his actions as duty without any selfish ambitions, so he remains calm.In the 22nd verse, Lord Krishna says that the person who has transcended the three gunas (Guṇātita), he may be active but remains serene and detached. Even when active he thinks, “My body and senses are involved in the activity. As Atman, which is my true self, I am detached from the activity.”Mahatma Gandhi led a life of action, but he was not attached to results. He considered Gita as his mother.If our true nature is that of a mukta, why be in the pursuit of being a jivan-mukta? Yes, it is true that our true nature is that we are mukta. Due to Maya, we superimpose the body mind complex on our true nature. However, just by reading a statement such as Tat-tvam-asi we do not become Jivan mukta. We have to start the journey from where we stand and undertake spiritual practices to become liberated.In Vedantic philosophy, there are two approaches that explain how this liberation actually takes place. According to one school, if one is spiritually fit, and his mind is fully ready to realize the identity with Brahman, a simple statement such as Tat-tvam-asi from the teacher is enough. Upon hearing this expression, immediately he will realize its true meaning and his identity with Brahman (Shabda-aparoksha-vada). Others will take more time for such realization and will have to pursue spiritual practices.Vedanta prescribes four-fold spiritual disciplines called sadhana chatusthaya to become fit for spiritual enquiry. The four disciplines are: (1) a proper understanding of what is real and what isn't real (2) a sincere renunciation of worldly desires (3) self-restraint and control of the senses and mind (4) a strong urge for spiritual liberation. Nitya anitya vastu viveka Ihāmutra phala bhoga virāga Śamādi ṣatka sampatti Mumukṣutvam. And after one becomes desirous of spiritual pursuit, there are three additional disciplines he should pursue. He should listen to spiritual instructions, focus on their meaning and finally he should meditate and realize their meaning. It is called Sravana, Manana, Nididhyāsana.Maya manifests in two ways. Vidya-Maya, which creates the desire to do good deeds and liberates us. Avidya-Maya, which creates the desire for selfish deeds and binds us.

The Gita Series - A triune pilgrimage - 072 - Ch 05 - Slokas 17 to 19 How is the success of a Jnani different from the success of a worldly person?

How does the Bhagavad Gita look at itself? How does a jnani see the world? This inspiring talk expounds on how the lakṣaṇa (description) of a jnani becomes a sadhana (practice) for the people aspiring to be a Jnani.    

Title: The Secret of Plurality in Human Nature14th Chapter: Verses 1, 2, 3, 4, 5, 6; 6th chapter 46th verseThe 14th chapter is important because it describes the secret of plurality in this world. There are many common factors such as the divine spark that is present in everyone. The plurality comes from the three gunas – sattva guna, rajo guna and tamo guna – which constitute the entire material world.Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.Sri Ramakrishna describes the three gunas with the story of three thieves. Three thieves ambush a traveler in a forest. The thief representing Tamo guna says: “Let's kill him and take all his belongings.” The second thief representing Rajo guna says: “Let's give him some blows and bind him to a tree.” The thief representing Sattva guna takes the traveler to the road and shows him the way to the village. He does not accompany him – he knows that he is a thief and can be caught by the police.The 6th verse of the 14th chapter says: “Of these three gunas, Sattva guna is luminous, healthy and good. However, even Sattva guna binds you. Ultimate supreme goal is to go beyond all three gunas.”Shankaracharya says in his commentary on the 6th verse that sattva guna is harmless. It is like a brilliant, stainless crustal. However, even for a man of sattva guna, any kind of ambition that leads to temporary happiness, may lead to invisible bondage. There is a degree of imperfection even in sattva guna. The ultimate goal is to go beyond all three gunas. However, one cannot do so without attaining sattva guna.1st verse: “I am going to discuss the supreme knowledge, which is a proper understanding of what is real and what is unreal, what is eternal and what is non-eternal, and what is matter and what is the ultimate reality.”In our life, we are manipulated by matter - the three gunas - which is not eternal. We should go beyond matter. We should stop looking for happiness all the time. “Perpetual happiness is unrealistic and a delusion.” – Once this becomes a part of our emotional system, it gives us level-headedness.2nd verse: “A proper understanding of what is the body-mind complex and what is the unchanging divine spark, helps us to go beyond the transmigratory cycle of birth, life, death and rebirth. Ultimately, it helps us become one with Brahman.”Most of the problems that we face in life are due to our wrong association with the body and the mind. When we can be a witness to our own mind, our own thoughts, then we can objectify our worries; then they cease to be worries. Worry is an unintelligent way of responding to a situation.3rd and 4th verses: “The cosmic mind of emotions, feelings and thoughts – when it gets associated with the divine spark, then creation happens. When the two get disassociated, dissolution happens.”These verses express cosmic evolution and dissolution in a human way by comparing to human birth. The feelings that we experience in our daily lives do not happen by themselves. They become active by association with the divine spark.5th verse: “The three gunas bind us to this world. Our true identity is the divine spark. We get bound because we identify with the three gunas.”One has to understand where he stands and start climbing the ladder from tamo guna to rajo guna to sattva guna. This is the advice Lord Krishna gives to Arjuna in the GIta. He first asks him to become active and evolve from tamo guna to rajo guna.In the Gita, Lord Krishna also says: “Don't teach karma yoga to a person who is inactive or lazy. He should first become ambitious and active with a purpose. He first has to evolve from tamo guna to rajo guna. Only then, he can get to sattva guna.”A person endowed with sattva guna is active, but for the good of others. He is not opposed to rajo guna, but he is not bound by rajo guna. Spiritual giants such as Buddha, Christ and Swami Vivekananda were endowed with sattva guna and were hyperactive. They worked only for the good of others.In a rajarshi (philosopher king) – the philosophical aspect comes sattva guna and the kingly aspect comes from rajo guna.The three gunas are not linked to the work one does. Rather, it is linked to the attitude with which one does the work. A person with sattva guna does even the most unpopular work with total dedication, humility, and inner contentment.Our ultimate objective is to go beyond all the three gunas. Then we will be guided by sattva guna and we will use rajo guna for the good of others.6th chapter, 46th verse: “This Yogi is superior to the Tapasvi (one who practices extreme asceticism), superior to the Jnani (one who is a mere scholar), and superior to the Karmi (one who follows rituals).”Scriptures, asceticism and rituals have their place in spiritual evolution. However, a seeker should not stop there. He should go beyond. After traveling some distance, he should have genuine inquisitiveness about the higher truth – that's when his real spiritual journey starts.

The Gita Series - A triune pilgrimage - 057 - Ch 04 - Slokas 21 to 22 Krishna describes a Jnani to Arjuna...

Krishna says, "All beings are subject to delusive ignorance (sammohanam) by the delusion of the pairs of opposites (dwandwa-mohana) springing from longing and aversion (iccha-dwesha)" (7.27). There are two fundamental delusions we are subject to. One is caused by three gunas (yoga-maya) and the other by polarities of longing and aversion. When one is transcended, another is automatically crossed. Ignorance is the first level of delusion and misery is the consequence. This misery is nothing but the pain one gets -maybe with a time lapse while chasing its polar opposite of pleasure. The next level of delusion is suppression where one gets trained to put up a brave or borrowed face to show the outside world that one is free of polarities of longing and aversion. They even look down on others and Krishna earlier termed them as hypocrites (3.6). But the reality is that these suppressions are hidden inside and come out at a weak moment. To attain the final state of witness like a jnani, Krishna gives the path to overcome these delusions and says, "But those men of virtuous deeds, their sins obliterated, they, freed from the delusion of pairs of opposites, worship Me steadfastly" (7.28). It's being nimitta matra (an instrument in the hands of all mighty) by surrendering to paramatma. A point to be noted is that in a given circumstance, a jnani and a deluded might behave in a similar manner of ignorance or suppression but the difference is internal. Jnani attains an internal balance between pleasure-pain; profit-loss; victory-defeat and doesn't have any karma-bandhan (bondage of action). Deluded is imbalanced and his karma-bandhan is like writing on stone having a long lasting impact. This makes our understanding tough as examples rarely help.

Existence is the coherence of manifested (man) and un-manifested (paramatma). Basic interactions happen at a man to man level with disregard to paramatma; Krishna termed this as the path of demons (7.15). The next level of interaction is between man and paramatma. This transition starts as one gets tired of chasing mirages or is vexed by misery. In this regard, Krishna says these interactions or worship between man and paramatma are of four types. The first category of worshippers want to remove their difficulties, the second want to attain wealth, success or peace of mind, the third want to attain knowledge and the fourth are Jnani (wise) (7.16). He says that the first three, who are otherwise deprived of wisdom, approach different forms (Gods) to fulfil their desires (7.20). This is like consulting the concerned doctor based on ailments. He further says that when they worship with shraddha (trust with commitment), he (Krishna) makes that shraddha unflinching (7.21) and their desires get fulfilled because of their shraddha (7.22) but these three paths give limited results (7.23). Firstly, this appears to run contrary to 'performing our karma without expecting the fruits of action (2.47)' which is the fundamental attribute of the eternal state. Out of compassion, Krishna is helping us with the gradual transition from evil or darkness to the bright light of the eternal state which is desireless. Secondly, he says that their shraddha fulfils their desires and he is behind that shraddha. This implies that our shraddha in a relationship; towards God or towards work bestows due rewards to us. If we ever attained anything in the physical world it's because of the presence of our shraddha. Shraddha is the same dedication even in adverse situations where we need to have patience and that's why it is said 'shraddha with saburi (patience)'.

Krishna says, "The yogi is superior to the tapasvi, superior to the jnani (a person of learning), and even superior to the karmi (ritualistic performer). Therefore, O Arjun, strive to be a yogi (6.46). Of all yogis, those whose minds are always absorbed in Me, and who engage in devotion to Me with great shraddha (trust/surrender), them I consider to be the most equilibrated" (6.47). Yoga is a union and yogi is the one who attained union with self. Krishna gave various facets of yogi at various instances. These include transcending polarities (dwandwa-ateeth); transcending gunas (guna-ateeth) realising that gunas are real kartha and he is just a sakshi; equanimity (samatva) to friend and enemy or praise and criticism; performs unmotivated actions (nishkaam karma) like yagna; drops expectations about karma-phal (fruits of action) and above all, a yogi is content with self. Tapasvi is someone who maintains strict discipline, sacrifices and vows to attain something noble. They are admired because they do something which an ordinary person doesn't in a normal course. But the desire to attain something is still there and that makes a tapasvi inferior to a yogi who dropped all desires including the desire to see paramatma. The desires get lost in yogi like the rivers lose their existence once they enter the ocean (2.70). Jnani is referred to someone who is keen to attain knowledge. Even this quality is admired as he knows something more than an ordinary person. But yogi realises all beings in the self; self in all beings (6.29) and none would get deluded once this is known (4.35). Nothing is left to know beyond this. Karmi is bound to ritualistic performances whereas a yogi performs unmotivated actions like yagna and is never bound in karma-bandhan (bondage of action). Hence, Yogi is superior to Karmi.

Chapitre 3 de "Sois ce que tu es, les enseignements de Ramana Maharshi". Dans ce troisième chapitre  Ramana Maharshi décrit le jnani (le sage et l'ajnani (lignorant) et la différence de perception du monde pour les deux. Il nous délivre également quelles sont les qualités que nous devons rechercher chez un jnani. Bibliographie: "Sois ce que tu es, les enseignements de Ramana Maharshi" par David Godman, traduction de Maurice Salen, éditions Jean Maisonneuve. Musique: Artful Touch (https://artfultouch.bandcamp.com) Narration et réalisation: Bruno Léger Soutenez-nous !

The advanced, enlightened disciple - the Jnani - is both beyond life and death and beyond the starting and stopping of every state of consciousness. Nisargadatta. Ramana. Wu Hsin. Ribhu Gita. Asthavakra Gita. --- Support this podcast: https://anchor.fm/alwaysmystic/support

Concluding the philosophical portion of the text Acharya is categorically denying the popular notion of Prarabhdha in Jnani. As per him in doing this there is great injustice to Vedanta Philosophy by such views. How can both Prarabhdha and Jnana co-exist? Therefore there is no Prarabhdha for a Jnani. He further sets forth the fifteen folded Nirguna Brahma Nidhidhyasana for the sake of mediocre aspirants who were unable to grasp the philosophical import of the earlier verses.

Ein Beitrag zum Sanskritwort: Trikala Jnani Hier findest du: Sanskrit Wörterbuch Seminare zum Thema Sanskrit Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

Hey all, Welcome back to Meeks Speaks - where I review books in spirituality, psychology and development categories and throw in some personal stories along the way and just generally speak what's on my mind. This episode was inspired by a new book I stumbled across "Be as you are" - teachings of Sri Ramana Maharshi who is a silent sage of South India who speaks of "the self" and devoted his whole life with no possessions just sharing his teachings regarding achieving liberation. I speak about my "experience" of enlightenment back when I was 12/13, where the word @selfdevsundayss came from and although I am not recommending us all to be a sage and go to india, but some altruistic traits from Ramana we can get inspired by. Sources to other material I referenced: Jnani documentary about Sri Ramana Maharshi : https://www.youtube.com/watch?v=hVYv9ktilQw&ab_channel=CINEFXPRODUCTIONS Altruism case study: https://www.apa.org/pubs/highlights/peeps/issue-48 Give it a listen and share some love over on @selfdevsundayss instagram page. Catch you all, same time next week for another episode of O.T.E.D! Meeks

Ein Beitrag zum Sanskritwort: Trikala Jnani Hier findest du: Sanskrit Wörterbuch Seminare zum Thema Sanskrit Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

-7th chapter: verses 16, 17, 18, 19-16th verse: “People endowed with sattva-guna are of four types. (1) Those who take to spiritual life due to distress (2) those who are aspirants of knowledge (3) Those who want wealth (4) Those who are Jnani (wise). “-17th verse: “Of all these four groups, the highest one is the Jnani. He combines in his life Yoga, Bhakti and Jnanam. I am supremely dear to him, and he is supremely dear to Me.”-We are all spiritual seekers. We may initially start with prayers for material benefits. When these prayers are answered, our conviction becomes deeper and takes us to higher levels of spiritual experience.-Of all spiritual seekers, the highest is the one who has come closest to the realization that everything is an expression of the Divine Reality.-Swami Vivekananda said: “We are not traveling from error to truth. Rather, we are traveling from truth that is lower, to truth that is higher.” We travel from dualism to qualified non-dualism to non-dualism.-Non-dualism was preached by Shankaracharya in 8th century AD. Ramanuja came around 250 years later and preached qualified non-dualism. Madhvacharya came later and preached dualism.-Under non-dualism, there is one transcendental reality that is immanent, attribute-less, formless and eternal. Everything else is relative.-Under qualified non-dualism, God is the totality of all noble qualities that we can conceive of. He is present in everything, but everything is distinct from God.-Under dualism, God, Jagat (world) and living beings are all different and distinct from each other.-Shankaracharya says that at the highest experience level – highest knowledge and highest devotion are the same. As means, they are different. As a goal, they are the same.-Only the most compassionate and broad-minded people, who are free from fanaticism, who look upon everyone as God’s children – are dear to God.-18th verse: “All of them are noble. But the Jnani is the one who looks upon himself as non-distinct from Me.”-Swami Vivekananda pointed out the benefits of looking upon ourselves as non-different from God. Then we consider it as our duty to manifest the divinity within, which expresses itself as compassion and joy. It provides a remedy from fanaticism.-Everyone who has begun his spiritual journey will one day reach the top of the hill and become a Jnani.-19th verse: “The highest stage in spiritual evolution is to see everything as an expression of Vasudeva.”-At the highest stage, we feel God’s presence in all our interactions - even when we are not in the temple or not reading a holy book. For the Jnani, every thought, word and deed becomes divine.-To reach this highest stage, we may have to take many births. We have to accumulate enough positive samskaras through spiritual practices. One day, we will reach this destination.-Reading of scriptures and association with holy people remove obstacles towards the highest realization. They drive away undesirable thought currents and make positive samskaras more dominant in our mind.

Aus „Ramana Maharshi – Sei was du bist“

-The lecture was given by Swami Tattwamayananda January 8, 2020.-6th chapter: verses 46, 47; 7th chapter: verse 1-6th chapter, 46th verse: “This Yogi is superior to the Tapasvi (one who practices extreme asceticism), superior to the Jnani (one who is a mere scholar), and superior to the Karmi (one who follows rituals).”-Scriptures, asceticism and rituals have their place in spiritual evolution. However, a seeker should not stop there. He should go beyond. After traveling some distance, he should have genuine inquisitiveness about the higher truth – that’s when his real spiritual journey starts.-6th chapter, 47th verse: “Of all the Yogis, the one whose self and mind is always merged in God with shraddha, devotion, love and sweetness – he is the greatest.”-The attitude of bhakti (devotion) makes the spiritual journey a sweet and enjoyable experience, even in the midst of difficulties that the seeker may face. Many great mystics had to face difficulties – they were able to withstand them with the love and sweetness of their devotion.-Mumukshu is one who aspires to enter the path of Yoga. He starts his journey with Karma Yoga, surrendering the fruits of actions to God. However, such surrender is not easy and can involve effort and strain. Combining karma-yoga with devotion, the mumukshu can turn it into a sweet, enjoyable experience.-Both Narada Bhakti Sutra and Shandilya Bhakti Sutra define Bhakti as the “nature of supreme devotion to God”.-Sadhana bhakti is the means and sadhya bhakti is the goal.-Sadhana bhakti is of two types: (1) Vaidhi bhakti, where the devotee is still evolving and performs daily rituals such as prayers and reading of scriptures. (2) Gauna bhakti, which expresses itself through the three gunas, as sattvic bhakti (serene, contemplative), rajasic bhakti (externally expressive) and tamasic bhakti (crude expression of bhakti).-Sadhya bhakti is of two types: (1) Prema bhakti, where the devotee doesn’t feel any strain. Devotion for him is a sweet, enjoyable experience – he transcends time, effort and strain. (2) Para bhakti, where the devotee feels total identification with God.-If prema bhakti can be brought to everyday activities, where we can do our work as an offering to God, then that work becomes a means for us to enjoy inner serenity, and to achieve freedom from strain.-In the 47th verse, Lord Krishna says that the highest devotee is one who is devoted to God in the most exalted sense of the term - who has reached sadhya bhakti, prema bhakti and para bhakti – where life itself becomes an occasion for celebration, every moment becomes enjoyable, and every thought, word, and deed becomes spiritualized.-7th chapter, 1st verse: “With the mind completely intent on Me, taking refuge in Me, learn from Me and know Me in full, without any doubt”-“Me” in this verse refers to Brahman in Advaitic tradition - not just one deity, but God as understood and conceived by different traditions. Gita says that irrespective of what path one follows, it leads to the same destination, that is prescribed in Gita itself. Rig Veda says: “Reality is one; sages call it by different names.”-Gita’s eighteen chapters are divided into three sections. In the first section, Jnanam means knowledge of spiritual practice. In the second section, Jnanam means the knowledge of Bhagavan. In the third section, Jnanam means Atman.-A devotee should see the world as a manifestation of God’s magnificence. With this attitude, he will evolve and ultimately reach a point, where he understands that the world is relative – he will evolve from duality to non-duality.-In modern times, it is best to practice karma-yoga, but with a spiritual ideal in mind. It is difficult to practice any of the three yogas – karma yoga, bhakti yoga, jnana yoga – in isolation. They have to be combined. A karma yogi cannot escape being a devotee of a higher ideal.

-The lecture was given by Swami Tattwamayananda on December 18, 2020.-6th chapter: verses 37, 38, 39, 40, 41, 42, 43, 44, 45, 46-In the 37th, 38th and 39th verse, Arjuna asks: “Suppose a person is endowed with shraddha and is making an earnest effort to control his mind. Yet, he fails to attain perfection. What happens to such a person? Has he totally failed and fallen from both worlds – having neither attained anything in the secular world nor in the spiritual realm? I have this doubt, which you should dispel.”-In normal activities, we may see tangible results soon after the activity. In spiritual life, there are results, but the results may not be in visible form all the time. These results are Adhrishtam (not visible) and Apoorvam (did not exist before the activity). These results are never lost.-In answer to Arjuna’s questions, Lord Krishna discusses three categories of people in the next few verses. At the lowest level is Vimudha –one who is highly confused and deluded. At the next level is ārurukṣhoḥ - one desirous of entering the path of Yoga. At the advanced level is ārūḍha – one who has entered the path of spiritual life.-Vimudha will be born in a family where, at different stages of his life, his past samskaras start unfolding. Arurukṣhoḥ will be born in a pure and prosperous family, where his parents are spiritually oriented, and where his unfulfilled desires can be fulfilled. Arūḍha will be born in a family that has a tradition of producing great spiritual aspirants.-Pedigree is not a criterion for rebirth. One of the greatest devotees, Prahlada, was born to a demon, Hiranyakashipu.-44th verse: “The spiritual disciplines and samskaras from previous lives – they constitute the momentum that moves the seeker forward. With a sincere enquiry for higher truth (jijñāsuḥ), he begins his spiritual journey, and is superior to one who mechanically practices rituals.”-The stories of Ajamila and Jada Bharata show how our inherited samskaras are never lost, and how the force of our past samskaras helplessly push us towards spiritual life.-Ajamila initially led a spiritual life but had a deviation later. His son’s name was Narayana, synonym of Lord Vishnu. At the last moment, when he uttered Narayana to call his son, his mind went towards Lord Vishnu and he attained liberation.-King Bharata retired to a hermitage for spiritual practices but developed strong attachment towards a baby deer. He was born as a deer in his next life, but under the effect of his samskaras, he stayed near a hermitage. In his next life, he was born as a great saint - Jada Bharata - always established in his identity with Atman.-45th verse: “This Yogi who strives with great tenacity, becomes completely purified, is perfected through his evolution across many life cycles, and eventually reaches the highest goal.”-46th verse: “This Yogi is superior to the Tapasvi (one who practices extreme asceticism), superior to the Jnani (one who is a mere scholar), and superior to the Karmi (one who follows rituals).”-Per Shankaracharya, mere scholarship and intellectual understanding leads to chitta-bhrama-karanam (mental confusion). It is not spiritual wisdom, which gives inner tranquility. A Yogi is superior, because he has attained spiritual wisdom.-Asceticism is of three types: (1) physical, such as external purity (2) Verbal, such as truthfulness (3) Mental, such as self-restraint. A yogi is superior, because he has attained all three of these qualities.-Rituals can bind us and hinder further progress. A Yogi has transcended rituals, and is, therefore, superior.-Scriptures, asceticism and rituals have their place in spiritual evolution. However, a seeker should not stop there. He should go beyond. After traveling some distance, he should have genuine inquisitiveness about the higher truth – that’s when his real spiritual journey starts.-Mind does not cooperate due to the storehouse of negative samskaras. To turn the mind into a friend, one should develop a surplus of positive samskaras by doing noble deeds, reading of scriptures and through holy association.-If a seeker has mumukshutvam (desire for spiritual liberation), then other qualifications, such as holy association, come naturally.

Ein Beitrag zum Sanskritwort: Jnani Hier findest du: Sanskrit Wörterbuch Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

Further explanation on Karma and how Jnani handles this

Lass dich anleiten zu einer Om Shri Hanumate Namaha Japa Meditation mit Fantasiereise zu Hanuman. In dieser Mantrameditationsanleitung verbindest du Japa und Visualisierung von Hanuman, Sohn des Windes, Affengott, Diener von Rama, idealer Bhakta und Jnani. Sukadev leitet dich dazu an, dir Hanuman im Dschungel vorzustellen, dir vorzustellen, in der Gegenwart von Hanuman zu sein, den Segen von Hanuman zu empfangen. Sukadev rezitiert ein paar Mal das Mantra Om Shri Hanumate Namaha. Anschließend folgt eine längere Zeit der Stille, gefolgt von den Abschluss-Mantras. Diese Om Shri Hanumate Namaha Japa Hanuman Meditationsanleitung ist eines der Praxisvideos der fünften Woche des achtwöchigen Mantrameditationskurses von Yoga Vidya - Meditation. Diese Meditation ist besonders für diejenigen geeignet, die einen besonderen Bezug zum Om Shri Hanumate Namaha Mantra oder zu Hanuman haben. Alle Infos zum Om Shri Hanumate Namaha Mantra hier. Alle Infos zu Hanuman hier. Diese Om Shri Hanumate Namaha Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsvideo auch nutzen, um kürzer oder länger zu meditieren. Mehr zum Thema Meditation und Mantra: - Erfahre hier und hier mehr zum Thema Mantra. - Yoga und Meditation Einführungswochenende - Alle Mantras - Mantra Seminare - Mantra Yogalehrer Ausbildung - Meditationskursleiter Ausbildung - Meditationsportal Hier findest du alle 41 Videos des Mantra Meditation Kurses. Übrigens: Zu dieser fünften Woche gibt es weitere Praxis-Videos mit Fantasiereisen zu den verschiedenen Aspekten des Göttlichen, wie Krishna, Radhakrishna, Rama, Shiva, Durga, Lakshmi, Saraswati, Sivananda, Hanuman, Ganesha, Sharavanabhava. Dabei rezitierst du das betreffende Mantra. Autor, Sprecher: Sukadev Bretz. Kamera, Schnitt: Nanda Alle Infos findest du auf den Yoga Vidya Internetseiten.

Lass dich anleiten zu einer Om Shri Hanumate Namaha Japa Meditation mit Fantasiereise zu Hanuman. In dieser Mantrameditationsanleitung verbindest du Japa und Visualisierung von Hanuman, Sohn des Windes, Affengott, Diener von Rama, idealer Bhakta und Jnani. Sukadev leitet dich dazu an, dir Hanuman im Dschungel vorzustellen, dir vorzustellen, in der Gegenwart von Hanuman zu sein, den Segen von Hanuman zu empfangen. Sukadev rezitiert ein paar Mal das Mantra Om Shri Hanumate Namaha. Anschließend folgt eine längere Zeit der Stille, gefolgt von den Abschluss-Mantras. Diese Om Shri Hanumate Namaha Japa Hanuman Meditationsanleitung ist eines der Praxisvideos der fünften Woche des achtwöchigen Mantrameditationskurses von Yoga Vidya - Meditation. Diese Meditation ist besonders für diejenigen geeignet, die einen besonderen Bezug zum Om Shri Hanumate Namaha Mantra oder zu Hanuman haben. Alle Infos zum Om Shri Hanumate Namaha Mantra hier. Alle Infos zu Hanuman hier. Diese Om Shri Hanumate Namaha Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsvideo auch nutzen, um kürzer oder länger zu meditieren. Mehr zum Thema Meditation und Mantra:- Erfahre hier und hier mehr zum Thema Mantra.- Yoga und Meditation Einführungswochenende - Alle Mantras - Mantra Seminare - Mantra Yogalehrer Ausbildung - Meditationskursleiter Ausbildung - Meditationsportal Hier findest du alle 41 Videos des Mantra Meditation Kurses. Übrigens: Zu dieser fünften Woche gibt es weitere Praxis-Videos mit Fantasiereisen zu den verschiedenen Aspekten des Göttlichen, wie Krishna, Radhakrishna, Rama, Shiva, Durga, Lakshmi, Saraswati, Sivananda, Hanuman, Ganesha, Sharavanabhava. Dabei rezitierst du das betreffende Mantra.Autor, Sprecher: Sukadev Bretz. Kamera, Schnitt: NandaAlle Infos findest du auf den Yoga Vidya Internetseiten.

Lecture by Swami B.V. Tripurari at Czarnów Seminar Center, Poland on July 22nd, 2019 - Q and A: What's the Difference Between a Jijnasu And a Jnani

Sukadev erzählt Vatagandha Nyaya, das Gleichnis von Wind und Geruch. Vatagandha Nyaya gehört zu den Vedanta Nyayas, zu den Gleichnissen aus dem Vedanta, zu den Jnana Yoga Analogien. Vatagandha Nyaya will dir verdeutlichen, dass ein Weiser, eine Jnani, von nichts berührt ist. Bewusstsein, Brahman wird nicht berührt von Emotionen, Gefühlen. Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Diese und andere Vedanta Nyayas findest du auch erläutert im Buch Meditation und Mantras von Swami Vishnu Devananda Vedanta systematisch lernen Vedanta Kurs in 20 Lektionen Alle Vedanta Nyayas In diesem Vortrag erzählt Sukadev nicht nur Vatagandha Nyaya, sondern er gibt dir auch eine tiefe Deutung dieses Vedanta Gleichnisses.

Sukadev erzählt Vatagandha Nyaya, das Gleichnis von Wind und Geruch. Vatagandha Nyaya gehört zu den Vedanta Nyayas, zu den Gleichnissen aus dem Vedanta, zu den Jnana Yoga Analogien. Vatagandha Nyaya will dir verdeutlichen, dass ein Weiser, eine Jnani, von nichts berührt ist. Bewusstsein, Brahman wird nicht berührt von Emotionen, Gefühlen. Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Diese und andere Vedanta Nyayas findest du auch erläutert im Buch Meditation und Mantras von Swami Vishnu Devananda Vedanta systematisch lernen Vedanta Kurs in 20 Lektionen Alle Vedanta Nyayas In diesem Vortrag erzählt Sukadev nicht nur Vatagandha Nyaya, Der Beitrag Vatagandha Nyaya, das Gleichnis von Wind und Geruch – Vedanta Nyaya erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Sukadev erzählt Padmapatra Nyaya, das Gleichnis von Lotusblatt und Tropfen. Padmapatra Nyaya gehört zu den Vedanta Nyayas, zu den Gleichnissen aus dem Vedanta, zu den Jnana Yoga Analogien. Padmapatra Nyaya will dir verdeutlichen, dass das Selbst, deine Wahre Natur, von nichts berührt ist. Was auch immer geschieht, Atman, Brahman, bleibt makellos. Ein Weiser lebt aus diesem Bewusstsein: Alles perlt von dem Jnani ab. Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Diese und andere Vedanta Nyayas findest du auch erläutert im Buch Meditation und Mantras von Swami Vishnu Devananda Vedanta systematisch lernen Vedanta Kurs in 20 Lektionen Alle Vedanta Nyayas In diesem Vortrag erzählt Sukadev nicht nur Padmapatra Nyaya, sondern er gibt dir auch eine tiefe Deutung dieses Vedanta Gleichnisses.

Sukadev erzählt Padmapatra Nyaya, das Gleichnis von Lotusblatt und Tropfen. Padmapatra Nyaya gehört zu den Vedanta Nyayas, zu den Gleichnissen aus dem Vedanta, zu den Jnana Yoga Analogien. Padmapatra Nyaya will dir verdeutlichen, dass das Selbst, deine Wahre Natur, von nichts berührt ist. Was auch immer geschieht, Atman, Brahman, bleibt makellos. Ein Weiser lebt aus diesem Bewusstsein: Alles perlt von dem Jnani ab. Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Diese und andere Vedanta Nyayas findest du auch erläutert im Buch Meditation und Mantras von Swami Vishnu Devananda Vedanta systematisch lernen Vedanta Kurs in 20 Der Beitrag Padmapatra Nyaya, das Gleichnis von Lotusblatt und Tropfen – Vedanta Nyaya erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Sukadev erzählt Dagdhapata Nyaya, das Gleichnis vom verbrannten Stoff. Dagdhapata Nyaya gehört zu den Vedanta Nyayas, zu den Gleichnissen aus dem Vedanta, zu den Jnana Yoga Analogien. Dagdhapata Nyaya will dir verdeutlichen, dass ein Gottverwirklichter, ein Jnani, zwar so ähnlich aussieht und zu handeln scheint wie ein normaler Mensch - aber in all seiner Essenz etwas ganz anderes geworden ist. In einem Jnani ist alles verbrannt. Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Diese und andere Vedanta Nyayas findest du auch erläutert im Buch Meditation und Mantras von Swami Vishnu Devananda Vedanta systematisch lernen Vedanta Kurs in 20 Lektionen In diesem Vortrag erzählt Sukadev nicht nur Dagdhapata Nyaya, sondern er gibt dir auch eine tiefe Deutung dieses Vedanta Gleichnisses.

Sukadev erzählt Dagdhapata Nyaya, das Gleichnis vom verbrannten Stoff. Dagdhapata Nyaya gehört zu den Vedanta Nyayas, zu den Gleichnissen aus dem Vedanta, zu den Jnana Yoga Analogien. Dagdhapata Nyaya will dir verdeutlichen, dass ein Gottverwirklichter, ein Jnani, zwar so ähnlich aussieht und zu handeln scheint wie ein normaler Mensch – aber in all seiner Essenz etwas ganz anderes geworden ist. In einem Jnani ist alles verbrannt. Mehr zu Vedanta in Seminaren zum Thema Jnana Yoga Diese und andere Vedanta Nyayas findest du auch erläutert im Buch Meditation und Mantras von Swami Vishnu Devananda Vedanta systematisch lernen Vedanta Kurs Der Beitrag Dagdhapata Nyaya, das Gleichnis vom verbrannten Stoff – Vedanta Nyaya erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Lass dich anleiten zu einer Om Shri Hanumate Namaha Japa Meditation mit Fantasiereise zu Hanuman. In dieser Mantra Meditation Anleitung verbindest du Japa und Visualisierung von Hanuman, Sohn des Windes, Affengott, Diener von Rama, idealer Bhakta und Jnani. Sukadev leitet dich dazu an, dir Hanuman im Dschungel vorzustellen, dir vorzustellen, in der Gegenwart von Hanuman zu sein, den Segen von Hanuman zu empfangen. Sukadev rezitiert ein paar Mal das Mantra Om Shri Hanumate Namaha. Anschließend folgt eine längere Zeit der Stille, gefolgt von den Abschluss-Mantras. Diese Om Shri Hanumate Namaha Japa Hanuman Meditationsanleitung ist eines der Praxis-Audios der fünften Woche, die Tonspur eines Yoga Vidya Videos, des achtwöchigen Mantra Meditation Kurses von Yoga Vidya. Diese Meditation ist besonders geeignet, die einen besonderen Bezug zum Om Shri Hanumate Namaha Mantra oder zu Hanuman haben. Alle Infos zum Om Shri Hanumate Namaha Mantra. Alle Infos zu Hanuman. Diese Om Shri Hanumate Namaha Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsaudio auch nutzen, um kürzer oder länger zu meditieren. Alle 41 Audios als Videos des Mantra Meditation Kurses. Autor, Sprecher: Sukadev Bretz. Ton, Schnitt: Nanda Alle Infos auf www.yoga-vidya.de

Lass dich anleiten zu einer Om Shri Hanumate Namaha Japa Meditation mit Fantasiereise zu Hanuman. In dieser Mantra Meditation Anleitung verbindest du Japa und Visualisierung von Hanuman, Sohn des Windes, Affengott, Diener von Rama, idealer Bhakta und Jnani. Sukadev leitet dich dazu an, dir Hanuman im Dschungel vorzustellen, dir vorzustellen, in der Gegenwart von Hanuman zu sein, den Segen von Hanuman zu empfangen. Sukadev rezitiert ein paar Mal das Mantra Om Shri Hanumate Namaha. Anschließend folgt eine längere Zeit der Stille, gefolgt von den Abschluss-Mantras. Diese Om Shri Hanumate Namaha Japa Hanuman Meditationsanleitung ist eines der Praxis-Audios der fünften Woche, die Tonspur eines Yoga Vidya Videos, des achtwöchigen Mantra Meditation Kurses von Yoga Vidya. Diese Meditation ist besonders geeignet, die einen besonderen Bezug zum Om Shri Hanumate Namaha Mantra oder zu Hanuman haben. Alle Infos zum Om Shri Hanumate Namaha Mantra. Alle Infos zu Hanuman. Diese Om Shri Hanumate Namaha Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsaudio auch nutzen, um kürzer oder länger zu meditieren. Alle 41 Audios als Videos des Mantra Meditation Kurses. Autor, Sprecher: Sukadev Bretz. Ton, Schnitt: Nanda Alle Infos auf www.yoga-vidya.de

Lass dich anleiten zu einer Om Shri Hanumate Namaha Japa Meditation mit Fantasiereise zu Hanuman. In dieser Mantra Meditation Anleitung verbindest du Japa und Visualisierung von Hanuman, Sohn des Windes, Affengott, Diener von Rama, idealer Bhakta und Jnani. Sukadev leitet dich dazu an, dir Hanuman im Dschungel vorzustellen, dir vorzustellen, in der Gegenwart von Hanuman zu sein, den Segen von Hanuman zu empfangen. Sukadev rezitiert ein paar Mal das Mantra Om Shri Hanumate Namaha. Anschließend folgt eine längere Zeit der Stille, gefolgt von den Abschluss-Mantras. Diese Om Shri Hanumate Namaha Japa Hanuman Meditationsanleitung ist eines der Praxis-Audios der fünften Woche, die Tonspur eines Yoga Vidya Videos, des achtwöchigen Mantra Meditation Kurses von Yoga Vidya. Diese Meditation ist besonders geeignet, die einen besonderen Bezug zum Om Shri Hanumate Namaha Mantra oder zu Hanuman haben. Alle Infos zum Om Shri Hanumate Namaha Mantra. Alle Infos zu Hanuman. Diese Om Shri Hanumate Namaha Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsaudio auch nutzen, um kürzer oder länger zu meditieren. Alle 41 Audios als Videos des Mantra Meditation Kurses. Autor, Sprecher: Sukadev Bretz. Ton, Schnitt: Nanda Alle Infos auf www.yoga-vidya.de

Lecture by Swami Tyagananda, given on November 20, 2016, at the Ramakrishna Vedanta Society, Boston, MA.

bAlamodini Stories 2000-2004 2002-04 vAstavikaH jnAnI SS-2002-04-pg16-vAstavikaH-jnAnI-gAyatriL.mp3

Was ist ein Jnani, ein Weiser? Wie kannst du dich zu einem Wissenden hin entwickeln? Welche Arten von Weisen gibt es? Darüber spricht Sukadev in dieser Zusammenfassung eines Vortrags, den er im Februar 2014 im Abend-Satsang im Sivananda Ashram Rishikesh gehört hat. Ein Jnani ist derjenige, der das Höchste Selbst erkannt hat. Ein Jnani, ein Wissender, ein Weiser, erkennt das Selbst in allen. Es gibt verschiedene Arten von Weisen: Grihastha Jnani, Sannyasa Jnani. Es gibt aktive Jnanis und kontemplative Jnanis. Was es damit auf sich hat, erfährst du in diesem Jnana Yoga Podcast. Ein Jnani braucht nichts für sich. Er handelt nicht für sich. Er handelt aus Liebe und Mitgefühl. Denn die wahre Natur ist Liebe und Mitgefühl. Wer sein wahres Selbst kennt, hat keine Selbstsucht mehr. Ein praktischer Vortrag über Vedanta und Jnana Yoga im Alltag. 9. Ausgabe der Zusammenfassungen von Vorträgen indischer Meister. Diese Zusammenfassungen von Vorträgen indischer Meister haben einen besonderen Charme: Sie sind losgelöst von den westlichen Lebensumständen und westlicher Psychologisierung. So findest du hier indische Spiritualität recht authentisch. Alle Yoga Vidya Vorträge und Podcasts.

Hanuman is the Lord of the Wind, the ideal Devotee und Jnani. Durga from Yoga Vidya Center Hamburg is chanting this Mantra in Yoga Vidya Ashram Germany. Durga singt das Jaya Hanuman Mantra mit besonderem Enthusiasmus Live-Mitschnitt aus dem Satsang im Haus Yoga Vidya Bad Meinberg. Durga ist die Leiterin des Yoga Vidya Centers Hamburg. http://www.yoga-vidya.de/center/hamburg/start.html . Weitere Mantras findesst du unter http://www.yoga-vidya.de.

Kurzvortrag von Sukadev Bretz aus dem Haus Yoga Vidya Bad Meinberg als Inspiration des Tages. www.inspiration.yoga-vidya.de Mehr infos zu Yoga, Meditation und Spiritualität unter www.yoga-vidya.de

Kurzvortrag von Sukadev Bretz aus dem Haus Yoga Vidya Bad Meinberg als Inspiration des Tages. www.inspiration.yoga-vidya.de