Podcasts about kshatriya

Achieving Liberation through Svadharma: Krishna's Revolutionary Path to Self-RealizationWhat You'll DiscoverIn this transformative exploration of Bhagavad Gita verses 18.41-18.48, we unveil the profound path of liberation through Svadharma--the revolutionary teaching that shows how embracing your natural duties becomes the gateway to spiritual freedom. Lord Krishna reveals to Arjuna that true liberation doesn't require abandoning the world but rather engaging with it through the lens of your authentic nature and divine service.This ancient wisdom demonstrates how liberation through Svadharma offers a practical alternative to traditional renunciation. Instead of viewing worldly responsibilities as obstacles to enlightenment, Krishna shows how performing our natural duties with devotion and detachment becomes the very means of transcendence. "By performing one's duties through their natural occupation," Krishna teaches, "one worships the Creator and attains perfection."The path of liberation through Svadharma recognizes four distinct temperaments within the Varanashrama framework, each offering unique opportunities for spiritual growth. Whether you're naturally inclined toward the Brahmin's path of wisdom and teaching, the Kshatriya's path of protection and leadership, the Vaishya's path of resource stewardship, or the Shudra's path of skilled service, your authentic nature becomes your vehicle for liberation.The revolutionary aspect of liberation through Svadharma lies in Krishna's declaration that "Better is one's own duty, though imperfectly performed, than the duty of another well performed." This teaching liberates us from the spiritual comparison trap, affirming that your unique path, however humble it may appear, offers the most direct route to self-realization.In our modern world of career confusion and spiritual seeking, liberation through Svadharma provides urgently needed clarity. This podcast reveals why so many feel spiritually unfulfilled despite following conventional wisdom about success and achievement. When we attempt to live someone else's dharma, we create internal conflict that blocks our natural flow toward liberation.Through Krishna's fire-and-smoke analogy, you'll discover why every sincere effort aligned with your nature carries transformative power, even when it appears imperfect. The teachings include practical methods for:Recognizing your authentic temperament and callingTransforming daily activities into spiritual practiceFinding deep fulfillment through aligned actionAchieving psychological flow and inner peaceLiberation through Svadharma reveals that we need not choose between worldly engagement and spiritual freedom. When we align our outer activities with our inner nature and offer all results to the divine, ordinary life becomes extraordinary, and each moment offers an opportunity for transcendence.Discover how this timeless wisdom can guide you to authentic success, inner peace, and ultimate liberation.~ krsnadaasa (Servant of Krishna)

In today's episode Colin interviews Shay Kshatriya. Shay shares his insight on the markets, economy, interest rates, inflation, and other things. Listen in to find out more and enjoy the show!

Well, now we know. That is, we know how the vote tally turned out. What we don't know for sure is what will happen next. As I said in closing the last podcast, we are waiting for the next number of shoes to drop. But many of our fellow citizens are worried that they know all too well what is coming, ranging from your worst nightmare to the final establishment of Valhalla on Earth. But this time the hall will include only the living survivors, not those who died in battle, as in the Norse myth. We have been here before politically, which will be remembered by all but those who voted for the first time in this election, who may have known only the recent history, and thus are doomed to repeat it, according to Churchill (who should know). The sanctification of former President George W. Bush by certain religious groups, particularly in his second campaign and term in office, presaged the elevation of the current President-elect to the status of being anointed by God to lead the country. Vilification by the other side reached similar levels of hysteria, if memory serves. One might regard the entire campaign as an example of confirmation bias on steroids. Both sides interpreted events — crowd size, 50-50 polls, mob hysteria at rallies — as confirming their most cherished hopes for victory. Only time will tell which, if either, is the extreme position out of touch with reality. Midterms may be the next major tilt of the teeter-totter. Meanwhile, let us return to the central focus of Zen — reality itself, the ultimate in vacillation. Like a Taoist shaggy dog story, this may be good, but it could be bad. Through this lens, the question arises as to exactly how important — how relevant — the political landscape can possibly be, to the living-out of our daily Zen lives? It might provide a bit of perspective to recall that Buddha did not buck the political establishment of his time in India. Which, if my poor understanding of history is correct, was based on the caste system — from the Brahmin, or priests at the top of the pyramid — to Sudra, or commoners, peasants and servants, at the bottom. Completely outside the box were the outcasts, out-of-caste members of the society — untouchables — who were employed as street sweepers and latrine cleaners. From an online search we find the following AI-assisted definition: India's caste system is a social hierarchy that divides people into groups based on ritual purity and is passed down through families. It has been in place for at least 3,000 years and is considered one of the world's oldest social hierarchies. The caste system dictates many aspects of a person's life, including their profession, who they can marry, and their social standing. The system apparently does allow for some upward social mobility as it functions in modernity, but it appears that originally, the level into which you were born pretty much determined your fate and future in society — what degree of influence you might have on the social sphere, and its degree of influence on your personal sphere. Needless to say, it was an asymmetrical relationship at best. Buddha was born into the Kshatriya, or warrior caste, second only to the Brahmin. Which makes me wonder if he was basically a late-blooming draft-dodger, or resistant to implementing the military misadventures of his overlords. I am fairly certain that had he been born into the lower classes, or as an untouchable, he would not have been able to carry out his program of establishing Sangha, the original order of monks and nuns. It is notable that many who joined him were of his same caste, some related to Siddhartha Gautama by blood. It is also noteworthy that whoever initially conceived the caste system, they justified it based on a notion of inborn “ritual purity.” Compare to today's stiff-necked, toxic, entrenched and unyielding attitudes on racial and ethnic superiority. In the last segment I encouraged you to vote, without consideration of how you vote or for whom, other than to vote your conscience and for the future. You may have been surprised, as I was, at the outcome, either distressingly disappointed, or irrationally exuberant. In either case, I suggest tempering your expectations as to what may transpire in the next four-year cycle. Again, we have been here, done this, seen this movie, and rode this rodeo, before. The pendulum swings. Though, admittedly, if it swings to far it may break its mount. Uchiyama-roshi, in “Deepest Practice, Deepest Wisdom,” which we have been studying in the Tuesday evening Cloud Dharma readings this year, encourages us to look at our present life as if we had been aborted at the beginning. That way, we would never even have been here to suffer the vagaries of our lifetime. A less extreme thought experiment is to imagine that you were born into another period in history. In any time, if you lived to the full “three-score-and-ten” lifespan of tradition, the passing political pageantry of a given period may or may not have had any substantial effect upon you. You may have perished in the Revolutionary War, or been enslaved during the Civil War, or you may have been so far removed from the fray that you survived relatively unscathed. In the context of geologic time, a human lifetime is equivalent to the blink of a gnat's eyelash in human time. In any case, how you lived and died mattered more within your personal sphere of experience and influence, than did the likely impact of your life on the social sphere. It is an asymmetrical relationship at best, and even more so as regards the natural and universal spheres. You may counter with the “great man” theory of history, but that assumes a lot, is over-simplistic, and in any case applies to very few individuals. Most of us are statistical placeholders. So, what to do? I like the old aphorism, “tend to your own knitting.” Not much actual knitting is going on these days, of course, but it points to the same idea as Matsuoka-roshi's response to the question of how to take up so-called “engaged Buddhism.” He would assume the zazen posture and say: This is the most you can do. A more ancient saying from a Ch'an poem of about 600 CE — third patriarch Sengcan's Hsinhsinming; Trust in Mind — takes this idea to a new, nondual level: In this world of suchness there is neither self nor other-than-selfTo come into harmony with this reality just simply say, when doubt arises, “Not-two.”In this “not-two” nothing is separate, nothing is excluded.No matter when or where, enlightenment means entering this truth. So I suggest that when doubt arises in the context of concerning and confusing developments in the social sphere — or even the natural or universal spheres — that we simply double down on Zen. In Zen, even the opposing political parties and their policies are “not-two.” This is not simple. Nor is it easy. But where are you going to find the answers to the social and political dilemmas we face today, if not in your meditation? Remember the old spiritual, “O sinner man, where you gonna run to? All on that day?” Well, every day is “that day” in Zen. I remember an old friend quoting an Indian guru, repeating over and over: “Every day, every day, every day — you must die a little to become the Buddha!” He would do it with an exaggerated East Indian accent, his voice rising higher and higher with each recitation, until he had you in stitches, your stomach hurting from laughing. But, you say, this is not a laughing matter. Are you so sure? It's either laugh or cry, as we say. Only you can determine whether your life is a melodrama, a tragedy, a comedy, or a tragicomedy. The frustration we feel in our inability to influence the outer spheres of our reality to move in the direction we want to see them evolve stems mainly from the futility of any such endeavor. The most we can do to have a direct influence is to put our attention and effort into the personal sphere, beginning on the cushion. The ripple effect hopefully ensues. The Bodhisattva Vow to “save or free all beings” is not a directive to take to the streets and lead the charge toward the elusive “arc of the moral universe bending toward justice.” MLK was a modern bodhisattva who appreciated the limits of what he could do in this regard, but expressed a deep faith that however futile his efforts might be, this is the inevitable direction of existence. In Buddhism, it is the wisdom of waking up to reality, in which we pray “May all beings be happy.” But with reality as it actually is, with aging, sickness and death baked into the cake. By their example, bodhisattvas help all beings to save themselves from their own ignorance, beginning at home, like any form of charity, and up close and personal. We have to get our oxygen mask firmly in place before we can effectively help anyone else. We do so by sharing with them the excellent method of zazen. In the next episode of UnMind, the last segment of 2024, we will return to our primary focus on the practical aspects of Zen in daily life. The “design intent” of Zen and zazen, so to speak. Stay tuned. 2025 is the 85thanniversary year of Matsuoka-roshi's coming to America. Please celebrate by intensifying your practice.

The ContrThe Controversial Nature of Intellectual kshatriya | Rajiv Malhotra at CoHna -CYAN (Cohna Youth Action Network)An insightful keynote by Rajiv Malhotra, founder of the Infinity Foundation, at the CoHNA 2024 event, where he explores the essence of being different, the power of controversy, and the need for resilience in challenging established paradigms. Malhotra critiques Shashi Tharoor's ideas of a passive, introverted Hinduism, instead of a more assertive and proactive approach. Drawing parallels to figures like Jesus Christ, Buddha, and Gandhi, Malhotra highlights the necessity of intellectual disruption and resilience when confronting opposition. He also addresses key themes in Hindu philosophy, leadership, and combating "Hinduphobia" in academia and society, while introducing the Diksha Academy, a platform for training future intellectual Kshatriyas. Through this talk, gain insight into Hinduism's modern relevance and the challenge of defending cultural identity against adversarial forces.Battle For Consciousness Theory : battleforconsciousnesstheory.comSnakes in the Ganga - http://www.snakesintheganga.comVarna Jati Caste - http://www.varnajaticaste.comThe Battle For IIT's - http://www.battleforiits.comPower of future Machines - http://www.poweroffuturemachines.com10 heads of Ravana - http://www.tenheadsofravana.comTo support Infinity Foundation's projects including the continuation of such episodes and the research we do:इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/oversial Nature of Intellectual kshatriya | Rajiv Malhotra at CoHna -CYAN

Explore the rich and complex history of Nepal in our latest podcast, diving deep into the early 2000 B.S. era and its impact on modern-day Nepal. We start with a look into Nepal's history in the early 2000 B.S., examining the prevalent blind faith in historical times and the educational reforms that began shaping the nation. Discover how Indian influence impacted textbooks in the Terai region and how the Rana dynasty's divide and rule strategy was used to control and maintain supremacy over Nepali communities. This podcast also sheds light on the marginalization of the Madhesi people and contrasts the Panchayat system with the current democracy in Nepal. We discuss how nonproductive projects were initiated, leading to significant resource wastage, and examine King Mahendra's efforts to protect Nepal's national interests post-2017 BS coup, empowering Nepali citizens. Learn about King Birendra's simple lifestyle, and hear insights from Surya Bahadur Sen on the royal massacre and the Kshatriya origins of the Newar community. Additionally, we touch on the educational shift in Nepal around 2000 B.S., the origins of terms like “Laure,” and how Indian influence shaped Nepal's educational and economic systems. Join us as we unravel the political, social, and cultural transformations that have influenced Nepal's unique identity. Don't miss this in-depth journey through Nepal's historical, cultural, and political milestones—stories that shaped a nation.

In this episode Rajiv Malhotra shares his journey as an Intellectual Kshatriya. Rajiv Malhotra addressed the gathering at Indian Institute of Science on his latest book the Battle for Consciousness theory and also reflected upon his journey in the field of philosophy & science. In an engaging question & answer session, Rajiv Malhotra answered some curious and intriguing questions put forth by the audience.Battle For Consciousness Theory : battleforconsciousnesstheory.comSnakes in the Ganga - http://www.snakesintheganga.comVarna Jati Caste - http://www.varnajaticaste.comThe Battle For IIT's - http://www.battleforiits.comPower of future Machines - http://www.poweroffuturemachines.com10 heads of Ravana - http://www.tenheadsofravana.comTo support Infinity Foundation's projects including the continuation of such episodes and the research we do:इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/

In this episode of Cyrus Says, bestselling author Kavita Kané joins Cyrus to discuss her revolutionary approach to Indian mythology, where she highlights the lesser-known women who played pivotal roles. With eight bestselling novels, including Karna's Wife (2013), Sita's Sister (2014), Menaka's Choice (2015), Lanka's Princess (2016), The Fisher Queen's Dynasty (2017), Ahalya's Awakening (2019), Sarasvati's Gift (2021), and her latest Tara's Truce, Kavita has been at the forefront of bringing feminism to Indian mythology.In this episode, she dives deep into the story of Urmila and Lakshman, where Urmila, unlike Sita, didn't have the choice to accompany her husband to Vanvas. Kavita elaborates on Karna, the unsung hero of the Mahabharata, through the eyes of his wife Uruvi, a courageous Kshatriya princess who falls in love with Karna and dares to choose him over Arjun. Uruvi's journey to reconcile with the social implications of her marriage and gaining acceptance within Karna's family is a gripping tale of love and intelligence.The conversation also covers the Apsaras' art of seduction and how Satyavati wielded more political power than Draupadi. Kavita shares her motivation behind writing these stories, her fascination with characters from the epics who are often overlooked, and how she uses fiction to bring their narratives to life.Tune in to this insightful episode and discover Kavita Kané's inspiration and process behind her groundbreaking work!See omnystudio.com/listener for privacy information.

Being an intellectual kshatriya | Rajiv Malhotra with CYAN & CoHna : CoHNA's Hindu Youth Action Network (CYAN), in partnership with Infinity Foundation Snakes in the Ganga - http://www.snakesintheganga.com Varna Jati Caste - http://www.varnajaticaste.com The Battle For IIT's - http://www.battleforiits.com Power of future Machines - http://www.poweroffuturemachines.com 10 heads of Ravana - http://www.tenheadsofravana.com To support Infinity Foundation's projects including the continuation of such episodes and the research we do: इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/ --- Support this podcast: https://podcasters.spotify.com/pod/show/rajivmalhotrapodcast/support

Was Buddha a hipster? Buddha was born into the Kshatriya (warrior) caste -- a prince, likely destined to rule over a small area in Nepal. Because he saw suffering in the world, he renounced his title and wealth to pursue "enlightenment," leaving his wife and newborn son behind. Sounds like a spoiled rich kid move -- like the kids who live on the street and beg for change because they are "fighting the man" while their parents keep nice cars in the driveway waiting for them to get bored and come home. ⚡THE ADVENTURE COLLECTION⚡During this episode, we mentioned The Order of Fire's new Adventure collection, featuring a Stay Solar cap and stylish safari shirt designed by Jack Donovan. Check out the collection here.

"Georges Dumézil's Trifunctional Hypothesis proposed a common structure underlying the mythologies and societies of Proto-Indo-European peoples, consisting of three distinct social functions: sovereignty, warfare, and productivity." https://en.wikipedia.org/wiki/Georges_Dum%C3%A9zil#Formulation_of_the_trifunctional_hypothesis These three directly correspond to Brahmin, Kshatriya, and Vaishya of the Varna System mentioned in ancient Hindu texts. For more details, watch my detailed presentation at UT Austin https://www.youtube.com/watch?v=zQ3rtKIRaFw #VarnaSystem #Dumezil #TrifunctionalHypothesis #castesystem --- Send in a voice message: https://podcasters.spotify.com/pod/show/profpankajjain/message

18th Chapter: verse 40, 41, 42, 43, 4440th verse: “Everyone in this world is dictated by these three gunas.”Lord Krishna divides human traits in three areas – sattvic, rajasik and tamasik.A sattvic person is calm and serene even in difficult situations. A rajasik person is swayed by his circumstances. A tamasik person is lazy, confused and deluded.The sattvic person has emotional equanimity. He is not elated in success and he is not devastated in failure. The rajasic person is swayed by success and failure.Lord Krishna discusses these traits because he wants us to combine action with mental equilibrium. Understanding that everything in this world is transient – success, failure, heath and so on – we should develop an attitude that helps us remain in perfect equanimity of mind even in difficult situations.The 41st verse onwards, Lord Krishna discusses four groups of people based on people's innate spiritual qualities (gunas). These four groups are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra.In Hindu tradition, there were also four stages of human life and four values which guide human life.The four stages of human life are Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage.The four values that guide human life are dharma, artha, kama, and moksha. Kama represents our desires, what we want to achieve. Artha represents the means to achieve those goals. Dharma represents a set of moral disciplines that guide and regulate our pursuit of artha and kama. Moksha represents the highest value in human existence and means liberation from the bondage of samsara.42nd verse: “Who is a brahmana? Lord Krishna lists the following qualities: Shama (control of mind), dama (control of the senses), Tapah (austerities for a higher purpose), saucha (mental and physical purity), kshantih (forbearance), uprightness, jnanam (natural inclination for knowledge), vijnanam (realization), astikyam (belief in the law of karma and doctrine of reincarnation).43rd verse: “Who is a Kshatriya? Lord Krishna lists the following qualities: ambition for power, boldness, fortitude, dexterity, not running away from battle, generosity, assertion of freedom.”44th verse: “Who is a Vaishya? Lord Krishna lists the following duties: agriculture, cattle rearing and trade – an inclination to do business and acquire wealth.” In the midst of earning wealth, the Vaishya may engage in higher duties such as charity. These duties are based on the social circumstances that prevailed when Gita was written.44th verse: “Who is a Sudra? Lord Krishna lists the following duties: not interested in higher values, want to do simple service.”Lord Krishna lists these four groups to represent four levels of human evolution. We can always climb up the ladder, acquire sattvic qualities, and become a Brahmana.Shankaracharya defines Brahmana as one who has a dominance of Sattva-guna and in whom Rajo guna is secondary.Shankaracharya defines Kshatriya as one who has a dominance of Rajo-guna, and in whom sattva-guna is secondary.Shankaracharya defines Vaishya as one who has a dominance of Rajo-guna, and in whom tamo-guna is secondary.Shankaracharya defines Sudra as one who has a dominance of Tamo-guna, and in whom Rajo-guna is secondary.Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita. One has to be fully established in sattva guna to transcend the three gunas.In spiritual life, we are all individual travelers. Just like someone traveling in a train meets other travelers – similarly, it is an accidental meeting with our near and dear ones in this life. Our journey comes to an end when we experience and realize our true identity as the Atman.

“Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.” (Lord Krishna, Bhagavad-gita, 18.48)

In today's episode Greg and Colin interview Shay Kshatriya, Director of Investment Strategies with Russell Investments. Shay talks about inflation, interest rates, the chance of a recession, and what to do about all of it. Listen in to find out more and enjoy the show!

Ain Soph "Kshatriya" is a special album and we enter the world it invokes. We discuss the many references presented within this completely unique sonic testament. Tara went deep with the research for this episode and enriches the album's impact. One of Italy's great exports, Ain Soph sends us into many new realms ripe for discovery. For the ExtraNoisextra segment on the patreon, Tara expands the discussion on the themes of Ain Soph, including the history behind the term that is the band's name.

The 18th chapter is the longest and is about moksha-sannyasa-yoga. It is also considered as a summary of the previous 17 chapters.Moksha means liberation from the bondage of samsara. In modern times, it can be interpreted as liberation from utilitarian values, ultimately reaching a state where we stop searching for continuous happiness, and where we don't suffer from the ups and downs of life.Sannyasa means giving up the feeling up doer-ship and the renouncement of ego.The chapter starts in the first verse with a question from Arjuna. He asks: “What is the nature of Sannyasa and Tyaga? I want to know the distinction between the two.”In previous four chapters, Lord Krishna taught Arjuna that one should give up activities that are rajasic or tamasic in nature and evolve towards sattvic activities. Lord Krishna also says in the 8th verse of the 3rd chapter: “No one can escape the need for action. It is impossible to be in a state of inaction.” So, one the one hand, Lord Krishna says that action is inescapable. On the other hand, he says that one should perform sattvic activities only without desire for results, and one should give up other activities. Arjuna's question is rooted in his confusion as to what actions should be performed.In Hindu tradition, two underlying principles guide human life.The first principle is that every person has to go through four stages of life: Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that Grhastha ashrama supports all the other three stages of human life. There is also another verse which says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage. It may take several life cycles for one to reach the stage of sannyasa.The second principle is the division of society based on people's innate spiritual qualities (gunas) and their actions (karmas). The four groups for conduct of duties are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra. The groups should not be seen as higher or lower. Rather, it is a system to analyze people based on natural temperaments.Those who take to Sannyasa give up all activities related to worldly desire. They only undertake activities that are for the good of others and that have no selfish motive.According to Yamunacharya, who wrote Gitartha Sangraha, the central teaching of the 18th chapter is: “Whatever we do according to the principles laid down by ancient spiritual teachers is appropriate. Whatever we do that is against these principles is inappropriate.” The essence of this statement is to progress in spiritual life by practicing our everyday activities with a sattvic attitude and giving up our sense of doer-ship – “God is acting, I am not acting.”1st verse: Arjuna asks: “I want to know the meaning of Sannyasa and Tyaga.”2nd verse: Lord Krishna answers: Tyaga means giving up the desire for results. Sannyasa means giving up all activities motivated by selfish desire.”There are two levels of Sannyasa. The primary is Mukhya sannyasa, where one takes to sannyasa because of one's natural evolution. The secondary is Gauna sannyasa, where one is ordained into sannyasa by an institution.There is a statement in one of the Upanishads: “When a person wants to become a monk, at that very moment, he should become a monk.” It may happen at an early age, as was the case with Shankaracharya, or it may happen at old age. The split second that one develops an intense conviction that the world is transient, at that moment he should quit the world. This is the ideal concept of sannyasa and is called Mukhya sannyasa. Buddha's case is an example of Mukhya sannyasa.If a person has studied scriptures and takes sannyasa as part of an institution without full spiritual evolution and without full conviction that the world is impermanent, that sannyasa is secondary and is called Gauna Sannyasa.3rd verse: “According to Samkhya philosophy, all actions should be given up. According to Mimamsa philosophy, performance of Yajna, dana and tapah should not be given up.”According to Shankaracharya, one can ascend to higher stage of sannyasa from any stage in life. He says that a monk should not give up laukika karma – everyday duties and responsibilities. Instead, he should give up all ritualistic activities meant for material prosperity. He should do his duties with a sense of sanctity and sacredness, without any selfish motive. This way his activities turn into a worship towards God, his mind becomes pure, and he becomes fir for the highest spiritual evolution.

Hello and welcome to Entangled! The podcast where we explore the science of consciousness, the true nature of reality, and what it means to be a spiritual being having a human experience. This episode serves as Part 1 of the Outro to Episode 60, my interview with Tolon Lijoi. In that conversation, Tolon and I discuss the polarization of the American public. In this Outro, I dive further into this division and argue that our current political split is not one of Republican vs. Democrat, but rather one of Globalism vs. Self-governance.The Outro begins by defining the globalist threat, and how the globalists have infiltrated American media through the CIA. I first highlight the mainstream media oligopoly, the six media conglomerates which control 90%+ of the film, television and print content distributed. I next highlight the role elitist organizations like the Council on Foreign Relations have played in the destruction of our free press. Next, I highlight Blackrock, its CEO Larry Fink, and the role played by the asset management cartel in consolidating power for the globalists. I then discuss Operation Mockingbird, a CIA program to infiltrate the media, which was declassified during the 1970s Church committee hearings, and which continues to this day. I highlight the ongoing lies perpetuated by the mainstream media with the case study of Ivermectin, the miracle drug labeled a horse dewormer by the Mockingbird media during the pandemic. I then provide evidence that Anderson Cooper is acting as an agent of the CIA, with investigative journalism from Luke Rudkowski of We Are Change and testimony from German reporter Udo Ulfkotte.I next discuss the role the CIA has played in Silicon Valley since its infancy, then dive into specific examples of the Big Tech oligopoly's corruption. First, we discuss Microsoft and its founders/robber-barons Bill Gates & Paul Allen. I then highlight Reid Hoffman, LinkedIn, and the elitist organization Bilderberg Group. Part one of the Outro concludes as we consider DARPA, Facebook, Mark Zuckerberg, and the disturbing prevalence of child sexual abuse material on Meta's platforms.Part 2, Episode 62 begins with a discussion of the PayPal mafia, Palantir, and its founders Peter Thiel & Alex Karp. I then highlight the corruption and censorship rampant at Google and supported by its founders/executives Sergey Brin, Larry Page, and Eric Schmidt. I then discuss the Jeffrey Epstein funded Edge Foundation, and the evidence the Edge annual Billionaire Dinners were used by Epstein as an influence/blackmail operation to extend his human trafficking network into Silicon Valley. The discussion on Silicon Valley and the CIA wraps as I highlight Twitter / X, Jack Dorsey, Elon Musk, and Disney. The Outro ends with an appeal to क्षत्रिय Kshatriya, the spirit of the cosmic warrior.Music: Intro: Ben Fox - "The Vibe". End Credits: Tiko Tiko – “Against All Odds”.Published: 12/27/23.Check out the resources discussed:* The World Order: Our Secret Rulers by Eustace Mullins: https://archive.org/details/eustace-mullins-the-world-order-our-secret-rulers-2nd-edition-1992 * Out of Shadows by Mike Smith: https://rumble.com/v1mhtc8-out-of-shadows-documentary.html* The War on Ivermectin by Mikki Willis: https://rumble.com/v41fmpz-the-war-on-ivermectin-dr.-pierre-kory-mikki-willis.html* RT.com interview with Udo Ulfkotte: * The Real Anthony Fauci: Bill Gates, Big Pharma, and the Global War on Democracy and Public Health by Robert F. Kennedy, Jr.: https://www.amazon.com/Real-Anthony-Fauci-Democracy-Childrens-ebook/dp/B08XQYGC68* One Nation Under Blackmail: the Sordid Union Between Intelligence and Crime that Gave Rise to Jeffrey Epstein Volume 2: https://www.amazon.com/One-Nation-Under-Blackmail-Intelligence/dp/1634243021 This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit entangledpodcast.substack.com

Hello and welcome to Entangled! The podcast where we explore the science of consciousness, the true nature of reality, and what it means to be a spiritual being having a human experience. This episode serves as Part 2 of the Outro to Episode 60, my interview with Tolon Lijoi. In that conversation, Tolon and I discuss the polarization of the American public. In this Outro, I dive further into this division and argue that our current political split is not one of Republican vs. Democrat, but rather one of Globalism vs. Self-governance.Part 1, Episode 61 began by defining the globalist threat, and how the globalists have infiltrated American media through the CIA. I first highlighted the mainstream media oligopoly, the six media conglomerates which control 90%+ of the film, television and print content distributed. I next highlighted the role elitist organizations like the Council on Foreign Relations have played in the destruction of our free press. Next, I highlighted Blackrock, its CEO Larry Fink, and the role played by the asset management cartel in consolidating power for the globalists. I then discussed Operation Mockingbird, a CIA program to infiltrate the media, which was declassified during the 1970s Church committee hearings, and which continues to this day. I highlighted the ongoing lies perpetuated by the mainstream media with the case study of Ivermectin, the miracle drug labeled a horse dewormer by the Mockingbird media during the pandemic. I then provided evidence that Anderson Cooper is acting as an agent of the CIA, with investigative journalism from Luke Rudkowski of We Are Change and testimony from German reporter Udo Ulfkotte.I next discussed the role the CIA has played in Silicon Valley since its infancy, then dive into specific examples of the Big Tech oligopoly's corruption. First, we discussed Microsoft and its founders/robber-barons Bill Gates & Paul Allen. I then highlighted Reid Hoffman, LinkedIn, and the elitist organization Bilderberg Group. Part one of the Outro concluded as we considered DARPA, Facebook, Mark Zuckerberg, and the disturbing prevalence of child sexual abuse material on Meta's platforms.Part 2 begins with a discussion of the PayPal mafia, Palantir, and its founders Peter Thiel & Alex Karp. I then highlight the corruption and censorship rampant at Google and supported by its founders/executives Sergey Brin, Larry Page, and Eric Schmidt. I then discuss the Jeffrey Epstein funded Edge Foundation, and the evidence the Edge annual Billionaire Dinners were used by Epstein as an influence/blackmail operation to extend his human trafficking network into Silicon Valley. The discussion on Silicon Valley and the CIA wraps as I highlight Twitter / X, Jack Dorsey, Elon Musk, and Disney. The Outro ends with an appeal to क्षत्रिय Kshatriya, the spirit of the cosmic warrior.Music: Intro: Ben Fox - "The Vibe". End Credits: Rocknstock – “Rectifier”.Published: 12/27/23.Check out the resources discussed:* One Nation Under Blackmail: How the Sordid Ties of Intelligence and Organized Crime Led to Jeffrey Epstein Volume 2 by Whitney Webb: https://www.amazon.com/One-Nation-Under-Blackmail-Intelligence/dp/1634243021* The Real Anthony Fauci: Bill Gates, Big Pharma, and the Global War on Democracy and Public Health by Robert F. Kennedy, Jr.: https://www.amazon.com/Real-Anthony-Fauci-Democracy-Childrens-ebook/dp/B08XQYGC68* Edge Foundation: www.edge.org This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit entangledpodcast.substack.com

Pleading the superiority of a teacher in comparison to one's parents, Sage Vasishta by virtue of his superiority and as a concession to Bharata, a dependant of Sri Rama, whose vow it has been to respect the feelings of his dependants, urges Sri Rama to grant the prayer of Bharata. Sri Rama, however, contends that one's parents are more worthy of respect even than one's teacher and is accordingly insistent on implementing the pledge already given by him to his father. Thus discomfited in argument, Bharata makes up his mind to undertake a fast unto death as a last resort to exert pressure on him. On Sri Rama's dubbing such a step as repugnant to the code of conduct prescribed for a Kshatriya, Bharata requests his elder brother to allow him to remain in exile in the forest as the latter's proxy. Sri Rama, however, rules out this proposition also as something preposterous, saying that one's duty is entrusted to a proxy only on the former's incapacity, which could not be predicated of him, and reaffirms his decision to enter Ayodhya only after fulfilling the pledge given to his father. Recitation: 00:00 - 05:32 Translation: 05:33 - 10:21

The varnas created by Shri Krishna Shri Krishna says that he created the four categories of occupations according to people's qualities and activities. What we need to understand is that Krishna, as he is saying, created these categories of occupations based on the people's qualities or gunas, not based just on birth. In olden times, even the son's of kings had to prove themselves and pass various tests before becoming eligible to rule. It was only corrupt and weak kings who eventually made it a hereditary affair. A great example is Chandragupta Maurya. One of the most successful kings and leaders of all time. He was born of low caste and adopted by the great Chanakya and groomed to become one of the best kings that India ever produced. That was the concept of caste system which Krishna had created. Where people became Kshatriyas or Brahmanas or Vaishyas or Shudras based on their gunas.  If you notice, most avatars of Krishna lived the lives of Vaishyas and Kshatriyas. Buddha was born a Kshatriya and eventually went on to become the most successful preacher of all times although preaching was the domain of Brahmins. Nobody should be proud simply because they were born Brahmins or feel inferior because they were born in lower castes. What is important is how we cultivate our gunas and how we conduct ourselves. Our ultimate success on the spiritual path and liberation is determined by our gunas and karmic activities along with faith and devotion and not based on our caste or race. As Krishna himself has said, he is the creator of Maya however he is not impacted by Maya. He is the creator of the caste system however he is above all castes. He is also a perfect soul who is above the laws of karma and not bound by the cycles of cause and effect. As we read in chapter 3, the sages and saints who are self realized are content in the Atman and are qualified to give up all action. Then, why do they still perform various activities like preaching, writing books, performing devotional service, etc.? The reason is that they wish to serve God, and are inspired to do works for his pleasure.  The other reason is that they feel compassion on seeing the sufferings of the materially bound souls who are lacking God consciousness, and they work for their spiritual elevation. That is the example set by Krishna where he performed various duties and actions with the intent of helping humanity find the path to liberation. Gautama Buddha once said, “After attaining enlightenment, you have two options—either you do nothing (Bhajananandi), or you help others attain enlightenment (Sevanandi).” As we read in earlier chapters, doing your duties without achment and working in devotion attracts the grace of God. Shree Krishna is advising Arjun to also do the same, to perform actions as a service to God, without any attachment. Maya is Shri Krishna's own energy but He is not impacted by itAction and Inaction

For additional notes and resources check out Douglas' website.Hinduism has taught reincarnation for many thousands of years. Sikhism, which derives from Hinduism and Islam, also accepts reincarnation (many passages in the Granth teach this doctrine).The Chandogya Upanishad 5.10.8 reads, “... those who are of pleasant conduct here—the prospect is, indeed, that they will enter a pleasant womb, either the womb of a Brahman, or the womb of a Kshatriya, or the womb of a Vaisya. But those who are of a stinking conduct here—the prospect is, indeed, that they will enter a stinking womb of a dog, or the womb of a swine, or the womb of an outcast.”Kaushitaki Upanishad 12 teaches reincarnation "... either as a worm, or as a moth, or as a fish, or as a bird, or as a lion, or as a wild boar, or as a snake, or as a tiger, or as a person, or as some other in this or that condition, he is born again here according to his deeds, according to his knowledge."Status and the body you inhabit in the next life (canine, porcine, or “untouchable”) depend on your conduct in the present life. Karma (actions) determine the level at which you are reborn.Eventually all souls “graduate” until atman (soul) becomes one with paramatman (the world soul).Individual existence then disappears.And that means communal existence disappears, too. But we were created for community. Reincarnation ultimately negates the social dimension of humanity.John the Baptist reincarnated?In Matthew 17 Jesus says John the Baptist was the Elijah to come, yet in John 1:21 the Baptist denies it. Is this because Malachi only speaks of a prophet to come "in the spirit of Elijah," not Elijah himself?Was John's denial a way to steer his disciples away from the idea of an actual reincarnation? Yes, I think so. Many expected Elijah to return to the earth literally, and this notion persists in Jewish tradition even today, with the empty seat left for him at the Seder Supper. John does come in the spirit (and clothing) of Elijah, his ninth century BC counterpart (Malachi 3-4; Matthew 11, 16; see also 1 Kings 17-19), though he wasn't literally Elijah (John 1:21).Elijah appeared along with Moses at the Transfiguration (Matthew 17, Mark 9, Luke 9), so how could he have he been "reincarnated" as John the Baptist? Worse for those advocating reincarnation, the classic belief requires the rebirth of a dead person, yetElijah never died (2 Kings 2:1-11).Thus there is no biblical basis for importing the popular eastern idea of reincarnation into Christianity, at least not based on the case of John the Baptist.ConclusionThe scriptures do not allow reincarnation. See Hebrews 9:27, Job 7:9-10.Reincarnation does not take seriously the biblical view of humanity as "spirit, soul, and body" (1 Thessalonians 5:23).Eastern reincarnation is something to be escaped, not desired. In contrast, in the West, where it has become fashionable to espouse reincarnation, this is viewed as something positive: a chance to start over. Probably few westerners have any idea about the real source of the idea, or why no one would desire the doleful cycles of reincarnation who really comprehended the doctrine.Reincarnation it is ultimately part of an impersonal worldview.To be fair, "Contrary to the popular stereotype of past lives fostered by the tabloid press, the vast majority of past lives are not those of Egyptian princesses or wives of Henry VIII. Most of the lives that are reported are barely identifiable within the known framework of history. We encounter African tribesmen, nomadic hunters, nameless slaves, Middle Easter traders, anonymous medieval peasants, and so on, from all times and places; often they can barely name their chieftain or lord, let alone place themselves upon some totally irrelevant time map of European or ancient history." (Roger J. Woolger, Other Lives, Other Selves: A Jungian Psychotherapist Discovers Past Lives [New York: Doubleday, 1987], 37-38)

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As we begin to talk about the arrival of Buddhism on the Japanese archipelago we start out with a look at the historical Buddha, Shakyamuni, and his teachings. For more, check out our webpage at https://sengokudaimyo.com/podcast/episode- Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 83: Shakyamuni, aka the Historical Buddha. First a quick note—it has been brought to my attention that some of the episodes are out of order, particularly the older episodes.  I'm going to try to fix that.  It probably has to do with a decision I made about a year or so in to not worry about the “season” number, since this isn't exactly a “seasonal” show.  But if some episodes are marked as “Season 1” then they likely show up differently.  I'll probably see if I can't just remove the “Season” number from all of the episodes and hopefully that will fix it. Last episode we talked about the happenings over on the Korean Peninsula during the reign of Ame Kunioshi, aka Kimmei Tennou, and it wasn't looking very good for Yamato and their allies.  Over the course of the last several decades in our story the kingdom of Silla rose to power, brokered a deal with Baekje, and then ended up eating up all of the smaller polities that sat between them, including Nimna, Kara, and whatever else was there. A Baekje-Yamato alliance attempted to put the brakes on Silla's ambitions, but despite some major offensives they were thwarted time and again.  Overall, it seems rather a bleak outlook for Yamato, but there were several things going for it.  For one thing, with their close relationship with Baekje, Yamato was getting a plethora of new ideas—from how to govern to the subject of our current episode: religion. That's right, if you didn't figure it out from the title, we are finally going to talk about Buddhism. The Buddhist religion and its accompanying institutions have played a huge role in the development of Japan and Japanese culture, and so we are going to want to understand something about this and where it came from, and the journey it took to get to the islands. And to start with, let's go back to the very beginning, of what Buddhism actually is. Now this isn't going to be an in depth history of Buddhism, but I am going to try to hit the high points so that we have some context for things we'll see later on.  It should also be noted that, while the core of the religion remained the same, specific beliefs and practices were not always universal across all people and at all times.  Also, not everyone believes in exactly the same things, and as an outsider I'm going to do my best, but this will probably be more at the level of a Wiki article than a scholarly treatise.  If you are interested in more, I highly recommend looking into what various scholars have written. Also, a lot of what I'm pulling from is Andrew Skilton's book, “A Concise History of Buddhism”, mainly because I think it fits what we are trying to outline here, but I recognize that there other teachings and scholarly discussions.  Still, I think most of what we talk about will probably be at an even higher level than that book gets into. And that brings me to another thing that's important to say up front:  when I say Buddhism, I'm not necessarily talking about Zen, or any particular sect, at least not right now - though Zen is Buddhism, or a school of Buddhism.  Likewise you might also hear about Tendai, Shingon, or even Jodo, or Pure Land, Buddhism— those are all sects within Buddhism, and just some of the schools that made it to Japan, although a lot of them don't appear until after the time we're currently in.  The differences between these sects could be likened to the differences between Roman Catholicism and various Protestant groups—or even with the Orthodox church.  While they have differences, they also have their similarities, and the core beliefs that make them all Buddhist. As to why this is so important—Buddhism had a huge impact on the development of Japan.  As we'll talk about in a later episode, the adoption of Buddhism affected not just the philosophical thinking of the Japanese court, but had direct impacts that would bring about the end of what we consider the Kofun era.  Furthermore, having at least a cursory understanding of Buddhism is going to be useful in understanding some of the ways people thought about the world they inhabited. Finally:  I am probably going to butcher the pronunciation on a lot of Buddhist terms, but I will do my best.  Where possible I may preference the Japanese terms, both because they are more familiar to me, but also because that is how most of us will encounter them in the context of Japanese history. Buddhism gets its name from the fact that it promulgates the teachings of the Buddha, the Enlightened One, and while various people are believed to have attained this enlightened state over the course of human history, we usually are referring to the individual known to us as the Historical Buddha, also known to us as Siddartha Gautama. Tradition holds that Siddartha was the son of one of the elites of the Shakya clan—later this would translate into the term “Prince”, though some think that term may not be quite accurate.  Still he was born into power and privilege, at the height of his society; later this would translate into him being considered a member of the Kshatriya warrior class. His birthplace is thought to be located in “Lumbini”, at the foothills of the Himalayan mountains, in modern Tibet, in the 6th century BCE.  Some traditions put the year of his birth at about 566 BCE, though there are those that suggest a later date, even into the 5th century.     From a young age, we are told that Siddartha was protected from much of the outside world, living a life of luxury, and unaware of the poverty and suffering that went on outside of the palace walls.  You see, a seer had predicted that he would be destined to lead an empire—either political or spiritual.  And so his father did everything he could to ensure that Siddartha would aspire to the political.  Even though his mother had died when he was young, Siddartha was largely insulated from any suffering until his teenage years, and he was even provided a young wife, Yashodhara, by the time he was sixteen years old—which probably wasn't that young, back in those days.  It was as a young man, in his late twenties, traveling about the land in a carriage, that Siddhartha saw four sights that suddenly set his mind on a different path.  First, he saw an old man, and in asking about him, it occurred to him that old age and infirmity were the inevitable outcome of life; there is no escaping it.   Likewise he encountered people suffering from disease and even death, in the form of a dead body.  All of this forced him to confront the fact that suffering is a part of life here on the mortal plane.  Finally, he encountered a wandering ascetic, which got him to thinking about spiritual matters, and that perhaps there must be a better way—a solution to all of this suffering. As he contemplated what to do, he was suddenly graced with what should have been wonderful news:  his wife had just given birth to a son.  However, to Siddhartha, he saw this child as simply one more thing that was keeping him from going out and seeking answers to the problems he saw.  The comfort of his life, the social obligations, the privileges he had were all metaphorical chains, keeping him from going out really trying to answer the questions he had. And so, at the age of 29, he absconded himself.  He left his wife and child.  He left the power and prestige and worldly possessions he had inherited from his family, and he went out to seek answers and to find out how to put an end to suffering. To do this, he sought out teachers, one after the other, learned what they had to teach, found himself at the end of what they could give him, and moved on.  These teachers provided various meditation techniques, which helped, perhaps, to ease or even forget the pain and suffering of existence, but the pain and suffering were still there, nonetheless. It should be noted that a core belief at this time was in the concept of reincarnation.  The idea that, based on your karmic balance, that is the difference between the good and evil that you did, here in the world, you would be reborn after death into a new body and a new life.  If you did well, then you would be born higher up the ladder of existence, perhaps into a better caste or more.  But if you committed sins and evil acts then you would find yourself born further down the ladder of existence, perhaps even as an animal or an insect. The problem, as Siddartha saw it, was that all of this just meant you kept going back through the same things over and over again, coming back into the world, and once more experiencing suffering.  Even stories of the gods themselves tell of their wants and needs, and of their fighting,  suffering, and even dying.  As long as one stayed on the wheel of life and death, suffering would be inevitable, and you'd always come back around to it. He sought out answers in some of the extreme forms of asceticism.  Holding his breath for long periods.  Starving himself.  These were meant to bring on a state wherein he hoped he would find the answers.  Eventually, though, he spurned these techniques as well, claiming they were dangerous and unnecessary. He instead ate food in reasonable quantities, and found a form of meditation that felt natural.  In other words, he sought out a path between the extremes of hedonistic overindulgence and severe deprivation—a Middle Way, one might say.  Practicing this tempered form of existence, he meditated under a tree, and it was there that Siddartha Gautama achieved an awakening, or enlightenment.  He could see the world for what it truly was, and gained profound insight into our condition.  This is how he became known as Buddha, or “the one who has awoken”, to quote Andrew Skilton.  He was only 35 years old—he had been studying for 6 years to this point, when he finally found the answers he was looking for. Quick side note right here: For many, “Buddha” is not a single person or individual.  People may talk about the historical Buddha to refer to Siddhartha Gautama, but technically “Buddha” is a title for anyone who has awakened to the truths of the universe.  Buddhist traditions would come to define various people who had attained this enlightened state, though Siddhartha Gautama is generally considered the most important for the current era. Siddhartha Gautama spent the next forty-five years or so of his life wandering the land and teaching his Middle Way to anyone who would listen.  He initially spent time teaching in the area of the Bodhi Tree, where he had first experienced his revelation, and this area is known to us as Bodh Gaya.  He later went to a deer park in the area of Rshipatana, where five of the ascetics whom he used to hang out with were gathered. These ascetics had known Siddhartha when they were all practicing extreme deprivation together.  They had come to see him as a teacher, but turned from him when he spurned his own attainments and started on his Middle Path.  It took some initial convincing, but Siddhartha was eventually able to convince them and bring them around. From five, Siddhartha's disciples soon grew to 60, and he sent them out across the land to share his teachings with the people.  His community of followers—known as his Sangha—continued to grow.  As for Siddhartha himself, he seems to have focused much of his time on urban centers, with much of the last 20 to 25 years spent weathering the rainy monsoon seasons in the city of Sravasti. When he was 80 years old, Siddhartha grew seriously ill, possibly from something he ate.  Realizing his own state, it is said that he predicted his death in three days, and he passed away among a grove of trees.  Seven days later, his remains were cremated, and, much as with holy men everywhere, bone and teeth left over from the cremation were distributed as relics.  Tradition holds that ten relics went to ten rulers for burial under stupas, or memorial mounds, as a tribute to Siddhartha Gautama, the Buddha. After his death, his disciples continued to grow the community, or Sangha, and spread the word.  The life and teachings of the Buddha were written down in various documents and these were copied into different languages.  In about the 3rd century BCE, Buddhism gained a powerful patron in the form of Ashoka.  No, not the Togruta jedi, Ahsoka Tano, but the Mauryan king, Ashoka the Great.  Much of what comes down to us about Ashoka is as likely legend as fact, but we do know some things for certain because Ashoka left his own words carved in stone across his kingdom.  Many of these mention Buddhist ideas and concepts and even identify key sites, such as the site of Lumbini, where Siddhartha Gautama was born. At the same time, I would be remiss in not pointing out that it can be difficult to suss out just what Ashoka believed.  He certainly patronized Buddhism, much as Constantine patronized Christianity, including calling councils together to help ensure Buddhist orthodoxy, but it also can be read as a form of propaganda, utilizing Buddhist concepts to strengthen his own rule.  We'll see how later sovereigns would use similar tactics to lay claim to being a Buddhist sovereign, as well. Whatever his motivations, the pillars and inscriptions left from the 3rd century BCE provide us some of the first instances of the term “Buddha”, as well as another name, “Shakyamuni”, the “Sage of the Shakyas”; the “Shakyas” being Siddhartha's own people. So with the patronage of Ashoka the Great, the influence of Buddhism spread.  But what was it? Well, what we know is what was passed down, first as oral tradition, and later written down. First of all, all things in existence are impermanent.  That is they come and go.  People live and they die.  Even we change, moment from moment, nothing is truly static in this world—even if it were to last for thousands and thousands of years. Then there is suffering—the bane of humankind's existence.  However, it is also inescapable, at least in this life.  Describing suffering, and his solution to it, Siddhartha, aka Shakyamuni, revealed the Four Noble Truths, which are at the heart of Buddhist teaching.  They are, roughly: ·         Suffering is an innate characteristic of existence.  Even the greatest pleasure eventually fades, leaving longing in its wake.  No matter how many times you go round the wheel of life and death, you cannot escape it. ·         Suffering arises because of our desires. From our material wants and needs to simply our desire to not be hungry or cold. ·         Ending our attachment can help us put an end to suffering. ·         To put an end to desire, and thus to suffering, one should follow the Eightfold Path. So the four noble truths are something like a diagnosis of the human condition and then a potential solution.  By the way, notice the numbers four and eight—just as Christianity tends to find particular value in the number seven (seven deadly sins, seven heavenly virtues, etc.) and 12 (Jesus and the 12 Apostles), Buddhism finds particular significant in the number eight, and, to some degree, the number four, although that would clash in some areas of East Asia, where the word for “four” sounded like the word for death. And that eight is found in Shakyamuni's recipe for how to end suffering: Right understanding Right resolve Right speech Right action Right livelihood Right effort Right mindfulness Right concentration These are all individual actions for someone to strive to achieve, but they are also pretty vague.  After all, what is “Right Understanding” or “Right Resolve”?  That feels kind of like giving someone directions by saying “take the right road and you'll get to where you want to go”. Indeed, Buddhism therefore offers various precepts for how to live your life in accordance with the eightfold path.  There are precepts for the lay person and precepts for monks and nuns.  These include the requirement to avoid taking a life, stealing, sexual misconduct, lying, and even harsh, frivolous, or senseless speech.  There are also positive admonitions, such as to cultivate loving kindness and speech that is truthful, kindly, helpful, etc.  There are different lists of these precepts, but they generally include the same things. On top of this were the rules for monks, including such things as fasting after midday; no singing or dancing; no garlands, scent, or adornments; no luxurious beds; and a vow of poverty—no accepting gold or silver, the coin of the day.  Besides following the precepts, there were various teachings and practices that monks and lay persons can follow.  Most common are various techniques of meditation, meant to help open the mind to see beyond the surface of what we can perceive with our eyes and our ears and to transform one's consciousness. All of this was geared towards the eventual attainment of a state of enlightenment, and eventually, nirvana.  Contrary to many popular portrayals, though, nirvana is not some kind of heavenly existence.  After all, any existence in this plane, at least as we know it, was still suffering.  Instead, to attain nirvana meant to escape the cycle of death and rebirth entirely.  How and what that looks like may vary depending on your interpretation, but that is generally agreed upon as the ultimate goal of Buddhist practice. This does not mean that there was not a concept of a heaven or a hell in Buddhism.  While some have suggested that much of Buddhism and Buddhist practice is philosophical in nature, or geared more towards mindful practice, it is also steeped in certain cosmological views of the universe, and greatly influenced by the beliefs in the Indian subcontinent.  Gods and demons, however, were simply different orders of existence, and even gods and demons could seek their own escape from suffering if they chose to do so. It appears as though Buddhism was originally passed down as an oral tradition amongst the community of Shakyamuni's followers.  Eventually this was written down in texts, describing Buddhism for those who came later.  The canonical texts that outline the Dharma, that is to say the teachings of the historical Buddha, are known as sutras.  They contain the actual words of the historical Buddha, or so it is believed, and the core of his teachings. Then there are the Vinaya, which are those writings about the community, or Sangha, and the rules for the community and for various monks.  These came about as the community grew, and various Buddhists in different areas, without access to the direct disciples of the Buddha themselves, started to vary in their practices.  As such, the Vinaya texts were written to try to give some shared reference material. Finally, there are the Abhidharma texts, which are further writings about the teachings, generally with a more scholarly bent.  They elaborate upon what is found in the sutras, but are not considered the actual teachings of the historical Buddha. Together, these three classes of texts are known in the Buddhist tradition as the Tripitaka, or three baskets, with any canonical text generally falling into one of the three descriptions. I'll note that it is unclear to me just when these texts were written down.  The oldest extant sutra fragments are from sometime between the 1st century BCE and the 3rd century CE, but some of the texts—particularly sutras and Abhidharma texts, were likely around much earlier.  Various traditions make claims to when different texts were written, but it can be hard, sometimes, to discern fact from fiction. There is also at least one other form of Buddhist literature which would be important in its spread, and that is the jataka tales.  These are stories about the previous lives of the Buddha.  Much like Aesop's fables or the parables found in the Bible, these are stories that contain lessons and often help to break down or explain a particular point, but they are not necessarily the direct teachings of the Buddha himself. The focus of the canon was to help define and preserve the Three Jewels of Buddhism:  Memory of the Historical Buddha, Siddartha Gautama, aka the Shakyamuni Buddha; the Dharma, which is to say, his teachings, and the Sangha, or the community of followers. Over time, things changed.  Early on, Buddhist monks would wander much of the year, coming back together during the rainy seasons and then dispersing again.  At various times they would call a council and come together and ensure they still held the same doctrines, though even with that, differences began to form.  At first it was just over things like the rules of conduct, which might differ in one place or another.  Eventually, though, different sutras began to appear here and there, claiming to describe different teachings of the Buddha.  One such sutra is the Lotus Sutra, which claims to tell the story of what the Buddha taught after his last sermon.  It claims that after most of the people had left, the Buddha began another discourse just for those who remained, and that became known as the Lotus sutra, one that many will likely have heard of.  Other texts include the Heart Sutra and the Diamond Sutra. Not everyone accepted these texts as factual and canonical scriptures, however.  Particularly in the south, down to Sri Lanka, many of the Buddhist communities continued to focus on what they considered the orthodox canonical texts, while others began to incorporate these new sutras into their practice.  Those sects that accepted the new sutras, which often focused on the concept of Boddhisatvas—individuals who had done all they needed to attain Buddhahood, but who had “remained” in this world to help shepherd and guide others—or on various tantric and spiritual techniques to attain Buddhahood for themselves, became known as the Mahayana, or Great Vehicle, sects.  On the other hand, those sects that denied the authenticity of such sutras and which tried to keep to what they believed was the original tripitaka became known as Theravada Buddhism.   Today, Theravada Buddhism tends to be more popular in Southeast Asia, in places like Myanmar, Thailand, and Laos, while Mahayana Buddhism tends to define many of the practices in Tibet, China, Korea, and Japan. In addition to changes in what people considered doctrine, the nature of the Sangha and Buddhist worship changed as well.  Over time, monasteries were set up as specific places where monks could settle down. This may have originally arisen from the places where they would gather during the monsoons, but they eventually became places where the monks themselves stayed, and where individuals might come to learn.  In addition, there was a rise in the worship of holy relics, and many such settlements would have one or more stupas containing some form of holy relic that the people could pray to. People also built statues depicting the Buddha and other figures from the stories.  An entire school of how to depict various Buddhas and other figures came about, with specific hand gestures  and postures imparting specific meaning to what was built.  Traditions arose around how to build these temples and monasteries as well as to how to build the various statues and even to specific identifying features that would call out the Buddha, such as long fingers, drooping earlobes that had once held heavy and elaborate earrings, toes that were all the same length, et cetera.  The features of Buddha images—especially the faces—would change in different areas.  Much as Jesus is often depicted as a white man, Buddha would typically be depicted with features similar to the people who were making the image. Still, certain aspects remain the same from one tradition to another such that they are all recognizable as the Buddha. From Shakyamuni's home south of the Himalayas, Buddhism would eventually spread, following the trade routes of the so-called Silk Road.  Buddhist missionaries appear to have made contact with the Han dynasty, but it wasn't until the Northern and Southern states period that it really took off.  Likewise, it made its way to the Korean peninsula, and from there to Japan. But those are all things to save for our next episode, when we take a look at just how this new religion grew and expanded and became so influential in the continent and eventually in the peninsula and the archipelago itself. Until then, thank you for listening and for all of your support.  If you like what we are doing, 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. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

In today's episode Greg and Colin interview Shay Kshatriya, Director of Investment Strategies North America with Russell Investments. Shay shares with us his view on the stock market, inflation, interest rates and the economy as we head into the middle months of 2023. Should we be worried about a bank crisis? Listen in to find out more, and enjoy the show!

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Siguiendo las enseñanzas de nuestro maestro Antonio Medrano desarrollamos la ponencia en torno al papel del dinero, la economía, y la riqueza material, de acuerdo a la doctrina tradicional y para los tiempos desnortados de la Modernidad. No son aquí ni Adam Smith ni Carlos Marx los referentes, ni Antonio Escohotado o Gustavo Bueno. Lo es Antonio Medrano y la Tradición Sapiencial. Que diferencia un conjunto orgánico y jerárquico de diferenciación entre el Ser, el Hacer, y el Tener. Entre el principio del Brahman, el Kshatriya, y el Shudra. Principios que llevamos dentro de nosotros mismos y que son los que deben articular nuestra personalidad, nuestro accionar sobre el mundo, y nuestra manera de relacionarnos con la esfera de la economía. Con la esfera de LO NECESARIO. Actuar en "lo necesario", pero desde "lo Importante". E ahí la clave del sentido tradicional del trabajo, el dinero, y la riqueza material. Que siempre es bueno que deba ser incentivada y cultivada, pero ocupando su lugar y sin desbordarse de su lugar...

The period between New Moon and Full Moon in Simha Maasa (approximately in September)for 15 days is named as Mahalaya Paksha. Lunar Calendar of Hindus divides a month with reference to the waxing and waning of the Moon,into two.(for details on Hindu/Indian Calculation of Time' please read my Blog'TIME-Non-Linear Theory,filed in Astrophysics). The waxing period is called Sukla Paksha(Sukla in Sanskrit means White,  here indicates the waxing of the Moon),ending in Full Moon, Pounima, also called Pournamasya. The waning period is called Krishna Paksha( Krishna means Black),culminating in New Moon called Amavasya. Each Paksha has 14 Days ,one Amavasya and one Pournima makes a Month. One is expected to perform the duties due to the Departed daily, that is do Tharppana daily. This applies all Castes, Brahmana,Kshatriya ,Vaisya and Sudra. We have conveniently omitted to follow the Sastras, by saying that the Srardha and Tharppana  are to be performed only by  Brahmins . Sastras declare that there is no atonement for failing to perform the Tharppana and Srardha. Of all the curses, Piru Saapa (curse), along with Sumangali Saapa (curse by women who expired when husbands are alive) are the Deadliest. Those who perform these Karmas will be blessed with Children, Grand Children. Wealth;will be free of chronic diseases,irritating circumstances and inexplicable problems in the family. If the ancestors Bless us( we are here because of them), God follows suit. If parents curse us,(which a parent rarely does) , even God will let us down. https://ramanisblog.in/2011/09/13/mahalaya-amavasyatharpana-explained/ --- Send in a voice message: https://anchor.fm/ramanispodcast/message

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In this episode I talk with Gita Kshatriya  a holistic wellness coach and blogger of - "Live well with Gita" "You have to visualise yourself as healthy and move towards that version of yourself ." - Gita KshatriyaGita struggled with her own challenges some 16 years ago after having her third child and made a  commitment to her health and thus began her wellness journey. She shares the simple steps it took for her to overcome old habits and start new empowering ones and tap into her inner warrior. Gita nows inspires and helps others to live well by creating mindfulness and heathy habits around nutrition, active living, rest and recovery and holding people accountable.What you will discover  in this episode:The Mind body connectionHow to commit to your health  How to simplify your lifestyle and get started whoever you are on your journey​CONTACT  - Gita Kshatriya 

If one removes the Goggles of regionalism and linguistic chauvinism, one can understand Indian history in its splendor. Though the people of Kerala formed a part of Tamil kingdom Chera, the Nairs of Kerala had a social system of their own. Nair comes from the word Nayaka meaning chieftain or a leader. They were the leaders of a group of army of the Cheras. ‘The Nambudiri Brahmins were at the top of the ritual caste hierarchy and in that system outranked even the kings. They regarded all Nairs as shudra. Below the Nambudiris came the Tamil Brahmins and other later immigrants of the Brahmin varna. Beyond this, the precise ranking is subject to some difference in opinion. Kodoth has placed the Samantan caste below the Kshatriya rank but above the Nairs, but Gough considers that the Pushpagans and Chakyars, both of which were the highest ranked in the group of temple servants known as Ambalavasis, were ranked between the Brahmins and the Nairs, as were several other members of the Ambalavasi group. She also believes that some Nairs adopted the title of Samantan in order to emphasise their superiority over others in their caste. The unwillingness of the higher varnas to engage in what they considered to be the polluting activities of industrial and commercial activity has been cited as a reason for the region's relatively limited economic development' ‘A theory has been proposed for the origins of the caste system in the Kerala region based on the actions of the Aryan Jains introducing such distinctions prior to the 8th-century AD. This argues that the Jains needed protection when they arrived in the area and recruited sympathetic local people to provide it. These people were then distinguished from others in the local population by their occupation as protectors, with the others all being classed as out-caste. The cross-disciplinary historian Cyriac Pullapilly describes that this meant they “… were given kshatriya functions, but only shudra status. Thus originated the Nair .Taking into consideration the caste  system of Sanatana Dharma was practiced by The Tamils , Cheras were Tamils,there was no discrimination in the Tamil land on the basis of caste , the views by western authors seem to be based on the Myth of Aryan dDravidian Theory which is now proved to be false and is a piece of disinformation to divide the people of India. The fact that the Group who are currently called as Nairs were entrusted with Military duties , they were Kshatriyas. The Nairs, Chera Period. Some people think the name itself is derived from nayaka, an honorific meaning “leader of the people”, while others believe it stems from the community's association with the Naga cult of serpent worship. Christopher Fuller, an anthropologist, has said that it is likely that the first reference to the Nair community was made by Pliny the Elder in his Natural History, dating from 77 AD. That work describes what is probably the Malabar coast area wherein could be found the “Nareae, who are shut in by the Capitalis range, the highest of all the mountains in India”. Fuller believes it probable that the Nareae referred to the Nairs and the Capitalis range is the Western Ghats.' Matrilineal Society. Nairs operated a matrilineal (marumakkathayam) joint family structure called tharavad, whereby descendant families of one common ancestress lived under a single roof. Tharavads consisting of 50 to 80 members were not uncommon and some with membership as high as 200 have been reported. Only the women lived in the main house; men lived in separate rooms[clarification needed] and, on some occasions, lived in a separate house nearby. The families split on instances when they became unwieldy and during crisis among its members. When it split, the family property was separated along the female lines. The karnavan, the oldest male member in the tharavad, had the decision-making authority including the power to manage common property. --- Send in a voice message: https://anchor.fm/ramanispodcast/message

The Gita is set in a narrative framework of a dialogue between Pandava prince Arjuna and his guide and charioteer Krishna. At the start of the Dharma Yudhha (righteous war) between Pandavas and Kauravas, Arjuna is filled with moral dilemma and despair about the violence and death the war will cause in the battle against his own kin. He wonders if he should renounce and seeks Krishna's counsel, whose answers and discourse constitute the Bhagavad Gita. Krishna counsels Arjuna to "fulfill his Kshatriya (warrior) duty to uphold the Dharma" through "selfless action".The Krishna–Arjuna dialogues cover a broad range of spiritual topics, touching upon ethical dilemmas and philosophical issues that go far beyond the war Arjuna faces. Krishna is also said as the first motivational speaker in human history. Numerous commentaries have been written on the Bhagavad Gita with widely differing views on the essentials. According to some, Bhagavad Gita is written by Lord Ganesha which was told to him by Vyasa. Vedanta commentators read varying relations between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman (universal soul) as its essence, whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both different and non-different, while Dvaita Vedanta sees dualism of Atman (soul) and Brahman as its essence. The setting of the Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of the human life. The Bhagavad Gita presents a synthesis of Hindu ideas about dharma, theistic bhakti, and the yogic ideals of moksha. The text covers jnana, bhakti, karma, and Raja Yoga (spoken of in the 6th chapter) incorporating ideas from the Samkhya-Yoga philosophy. The Bhagavad Gita is the best known and most famous of Hindu texts, with a unique pan-Hindu influence. The Gita's call for selfless action inspired many leaders of the Indian independence movement including Bal Gangadhar Tilak and Mahatma Gandhi; the latter referred to it as his "spiritual dictionary".

The Gita is set in a narrative framework of a dialogue between Pandava prince Arjuna and his guide and charioteer Krishna. At the start of the Dharma Yudhha (righteous war) between Pandavas and Kauravas, Arjuna is filled with moral dilemma and despair about the violence and death the war will cause in the battle against his own kin. He wonders if he should renounce and seeks Krishna's counsel, whose answers and discourse constitute the Bhagavad Gita. Krishna counsels Arjuna to "fulfill his Kshatriya (warrior) duty to uphold the Dharma" through "selfless action".The Krishna–Arjuna dialogues cover a broad range of spiritual topics, touching upon ethical dilemmas and philosophical issues that go far beyond the war Arjuna faces. Krishna is also said as the first motivational speaker in human history. Numerous commentaries have been written on the Bhagavad Gita with widely differing views on the essentials. According to some, Bhagavad Gita is written by Lord Ganesha which was told to him by Vyasa. Vedanta commentators read varying relations between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman (universal soul) as its essence, whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both different and non-different, while Dvaita Vedanta sees dualism of Atman (soul) and Brahman as its essence. The setting of the Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of the human life. The Bhagavad Gita presents a synthesis of Hindu ideas about dharma, theistic bhakti, and the yogic ideals of moksha. The text covers jnana, bhakti, karma, and Raja Yoga (spoken of in the 6th chapter) incorporating ideas from the Samkhya-Yoga philosophy. The Bhagavad Gita is the best known and most famous of Hindu texts, with a unique pan-Hindu influence. The Gita's call for selfless action inspired many leaders of the Indian independence movement including Bal Gangadhar Tilak and Mahatma Gandhi; the latter referred to it as his "spiritual dictionary".

Gotra system prevailing in India is a system of linking one to his ancestors. It is also one's identity. Gotra is referred to for all family functions, both auspicious and inauspicious. It is one of the parameters for fixing marriages. Gotra also let's one to know which Veda,Branch one belongs to. I have written on Gotra and list of Gotras of Brahmins,Vaisyas and Kshatriyas. Gotras have one,Two,Three ,Five or Seven Rishis in the Pravara. For more details please Google Gotra/Pravara ramanan50. The Varnas,wrongly called as Castes are based on Disposition and Character. Not By Birth. Each has Gotras. Many Rishis occur in different Gotras. This is because at times,the profession/ conduct of the Rishi changes. Accordingly,the offspring from the Rishi,is assigned a Gotra based on the character, Conduct, Disposition of the Rishi at the time of the conception of the child. Thus,we find Kausika and Vishwamitra Gotras,though both denote Viswamitra. Viswamitra was a Kshatriya by Disposition,as he was a king;he was assigned the Brahmana Varna on his realisation of Brahman. So we have two Gotras under him. And as later development,people have started using the Geographical locations,their professons as a part of their name. This had resulted in confusion about one's Gotra. It is difficult to trace the gotra when all the above are mixed up. Since people change professions,their Gotras change, though the founder is one of the Seven Eternal Rishis. These Rishis change for Each Manvantara. For the present Manvantara,Vaiwasvatha,the Seven Rishis are, Atri, Bhrigu Kutsa, Vasishta, Gautama, Kashyap and Angirasa. All Gotras originate from these Rishis. When one's gotra is not clear or one does not know the Gotra,it is customary to assign Kasyapa Gotra as he is the progenitor of both Mankind and Devas. ‘ For those who do not know their Gotras, either because the family lost knowledge of the same, or if a person became an orphan in childhood – the Gotra and Pravara of the family purohita becomes their Gotra. आचार्यगोत्रप्रवरानभिज्ञस्तु द्विजः स्वयम् | दत्त्वात्मानं तु कस्मैचित्तद्गोत्रप्रवरो भवेत् || Another solution given in the shastras is to accept the Kashyapa Gotra since the Shrutis declare Kashyapa as the forefather of all humanity. गोत्रस्यत्वपरिज्ञाने काश्यपं गोत्रमुच्यते | यस्मादाह श्रुतिः सर्वाः प्रजाः कश्यपसंभवाः || There is also a practice of assigning Vishnu Gotra to people who belong to Kshatriya Varna and Jambu Maharishi Gotra to Vaisyas. And there is the practice of assigning Siva Gotra to one who worships Siva. Reference and citations. Smruti muktavali – Shodasha Karma Prakarana – By Sri Krishnacharya, Shishya of Sri Raghavendra SwamijiMatsya Purana.Markandeya Purana.Valmiki Ramayana.“Rishigalu” – A book in Kannada by Sri Be. Na.https://ramanisblog.in/2019/10/18/what-is-the-gotra-if-you-do-not-know/ Vijayeendracharya, published by Sri Harivayu Prakashana, First edition, 2014 --- Send in a voice message: https://anchor.fm/ramanispodcast/message

In today's episode Colin interviews Shay Kshatriya. Shay is Director of Investment Strategies for North America at Russell Investments. Colin and Shay talk about the rise in interest rates, inflation, where the bond market is, the stock market, and ultimately what to do about it.  Enjoy the show!

The Gita Series - A Triune Pilgrimage - 019 - Ch 02 - Slokas 34 to 37 Arjuna is a Kshatriya. And a Kshatriya is always driven by pride and fame. So Krishna appeals to that nature in Arjuna by saying, 'imagine the infamy that will come to you if you give up war. People will think you gave it up out of fear.'

The Gita Series - A Triune Pilgrimage - 018 - Ch 02 - Slokas 31 To 33 "Even when looked at from the point of view of your duty (Swadharma) it does not befit you to waver. For a Kshatriya, to be part of a battle for righteousness is itself the highest reward."

Milinda Banerjee (University of St Andrews) speaks at the Oxford South Asian Intellectual History Seminar on 24 January 2022 The modern concept of ‘dynasty' is a politically-motivated modern intellectual invention. For many advocates of a strong sovereign nation-state across the nineteenth and early twentieth century, in France, Germany, and Japan, the concept helped in visualizing the nation-state as a primordial entity sealed by the continuity of birth and blood, indeed by the perpetuity of sovereignty. Hegel's references to ‘dynasty', read with Marx's critique, further show how ‘dynasty' encoded the intersection of sovereignty and big property, indeed the coming into self-consciousness of their mutual identification-in-difference in the age of capitalism. Imaginaries about ‘dynasty' also connected national sovereignty with patriarchal authority. European colonialism helped globalize the concept in the non-European world; British India offers an exemplar of ensuing debates. The globalization of the abstraction of ‘dynasty' was ultimately bound to the globalization of capitalist-colonial infrastructures of production, circulation, violence, and exploitation. Simultaneously, colonized actors, like Indian peasant/‘tribal' populations, brought to play alternate precolonial Indian-origin concepts of collective regality, expressed through terms like ‘rajavamshi' and ‘Kshatriya'. These concepts nourished new forms of democracy in modern India. Global intellectual histories can thus expand political thought today by provincializing and deconstructing Eurocentric political vocabularies and by recuperating subaltern models of collective and polyarchic power. Dr Milinda Banerjee is Lecturer in Modern History at the University of St Andrews, Scotland, United Kingdom. He specializes in History of Modern Political Thought and Political Theory, and is Programme Director for the MLitt in Global Social and Political Thought. He is the author of The Mortal God: Imagining the Sovereign in Colonial India (Cambridge University Press, 2018). He has co-edited the volume, Transnational Histories of the ‘Royal Nation' (Palgrave, 2017); the forum ‘Law, Empire, and Global Intellectual History', in the journal Modern Intellectual History (Cambridge University Press, 2020); the special issue ‘The Modern Invention of ‘Dynasty': A Global Intellectual History, 1500-2000', in the journal Global Intellectual History (Routledge, 2020); and the special issue ‘Forced Migration and Refugee Resettlement in the Long 1940s: A Connected and Global History', in the journal Itinerario: Journal of Imperial and Global Interactions (Cambridge University Press, 2022). Banerjee has published two other monographs and several articles on the intersections of Indian and global intellectual history and political theory. He is a founder-editor of a new series ‘South Asian Intellectual History' with Cambridge University Press, a founder-editor of two series with De Gruyter, ‘Critical Readings in Global Intellectual History', and ‘Transregional Practices of Power', and Special Projects Editor of the journal Political Theology (Routledge). He is Fellow of the Royal Historical Society.

Upanayana is an important Samskara, duty of a Hindu.   The three Varnas, Brahmana, Kshatriya and Vaisya must have this performed.   Read my posts on Samskaras.   The wearing of the sacred thread opens the inner eye.   One becomes a Dwija, born for the second time.   The Upaveeda must remain clean.   It has to be changed periodically.   It is also changed for special occasions like Marriages,Homas,Poojas,Apara Kriyas.   Following is the mantra for changing the Upaveeda.   The removed Upaveeda msu no be deposited in a Garbage bag or thrown out.   It may be deposited ,if you have a Garden,in a small pit.   Otherwise drop it in a pit, close it in any clan place.     a.Aachamanam:Shuklaam Bharadharam……….      Santhaye b.Om Bhoo…………..Bhoorbhavaswarom c.Mamo patha samastha duritha kshya dwara sri paameshwara preethyartham Sroutha smartha vihitha sadachara  nithya karmaanushtanaa yogyatha sidhyartham  brhma teja abhivrudyartham yagnopaveetha dharanam karishye. d.Yagnopaveetha  dharana maha manthrasya   Parabrhma rishi(Touch forehead)   Trushtup chanda (touch below nose)   Paramathma devatha (touch heart) e.Yagnopaveetha dharane viniyoga Wear Poonal one by one by reciting(poonal should be held by both hands, the tie in the poonal being held above by the right hand facing upwards) Yagnopaveetham paramam pavithram  praja pathe, Yat sahajam purasthad aayushyam Agriyam prathi muncha shubram yagnopaveetham balamasthu theja. f.After wearing all poonals one by one  do Aachamanam g.Remove the old poonals  and break them to pieces by reciting Upaveetham bhinna thanthum jeernam kasmala dooshitham, visrujami na hi brahma-varcho deerghayurastu me h.Do aachamanam. Summary meaning: I wear the white yagnopavitha that is purifying , which was born along with brahma, which is capable of increasing life .I am sure this would give glory and strength to me.I am destroying the dirty , soiled yasgnopavita .   Om That Sat, Brahmarpanamasthu. --- Send in a voice message: https://anchor.fm/ramanispodcast/message

In this katha by Giani Jiva Singh (Damdami Taksal wale) talks about Kshatriya Dharam as defined by Sri Guru Gobind Singh Ji. Any issues please contact me on kam1825@hotmail.com I would also like to thank my sponsors who have donated towards the podcasts financially. Thank you with your continuing support this podcast can become self sustaining

Hare Krishna...! The Supreme Personality of Godhead Listening to Arjuna's feelings against the war, by seeing his relatives, friends, teachers, elders, and so on. These feelings are not suitable for a perfect Kshatriya. Prahlad Jivan Das

Baba Kalu Ji is unsure why his newly born son was named Nanak and wants him to be named such that he is recognised as a Kshatriya. Pandit Hardyal explains that the name came to him from his dhur (root) after deep meditation. It is such a unique name that Hindus, Muslims and the whole world will bow down to Nanak. He then goes on to explain just one of the beautiful meanings of the name 'Nanak'. Sri Nanak Prakash is a detailed historical account of the life of Guru Nanak Dev Ji. It was written by Mahakavi (great poet) Bhai Santokh Singh Ji in 1824 (AD), and represents one of the most comprehensive and beautifully written accounts of Guru Ji's life. It is usually associated as a part of the greater text known as Sri Gurpartap Suraj Granth (aka Suraj Prakash) which details the historical accounts of all 10 Guru Sahibs in poetic form. It is an ocean of bliss, knowledge and experience. It is said that if one listen to the history of the lives of all 10 Gurus through these texts with complete devotion and faith, they can reach enlightenment. Tune in LIVE on Fridays & Saturdays on Zoom (cutt.ly/nanakprakash) 6pm PST (see the poster on @basicsofsikhi Instagram for other time zones). Listen to the audio recordings of the Katha on our various platforms: https://srinanakprakash.captivate.fm -- Support us: www.basicsofsikhi.com/donate Contact us: www.basicsofsikhi.com/contact-us

It is a crisp, cold morning. A young couple are walking along the shore of the river. The young woman, Radha, notices a small box floating down the river. “Honey, do you see that box?” Her husband, Adhiratha, looks in the direction of where her hand is pointing to. Adhiratha walks toward the river and wades into the water. He grabs ahold of the box and peers into it. His jaw drops as he looks at the content of the box and calls out to his wife. “Radha, come here and see what I found.” Radha joins her husband in the water and peers into the box to find a small baby wrapped in a silk blanket. The baby has a suit of gold armor on his chest as well as gold earrings. Adhiratha looks at his wife. “Radha, god has blessed us. He knows that we have no children and has given us a child.” The couple adopts the child and names him Karna. Karna is educated in Hastinapura. However, due to him being from a lower caste and a poorer family, Karna is often subjected to ridicule and harassment from his classmates. After a few years, Karna seeks out a mentor to teach him martial arts and meets Parasurama. Parasurama was a revered mentor in martial arts; however he had a condition for his students. Parasurama refused to teach a Kshatriya ........

For episode 7 of the Gundam Explained Podcast, we look at some Gunpla shared in Discord, as well as a little discussion about Cyber Newtypes.Also, I recently got my hands on the Robot Spirits Kshatriya, so naturally - I talk about it!Enter the Giveaway Here: https://youtu.be/jga7ui46GlU --- Join the Gundam Explained Discord! - https://discord.gg/VVkgGWwXws Twitter - https://twitter.com/GundamExplained Instagram - https://www.instagram.com/gundamexplained/ Facebook - https://www.facebook.com/gundamexplained

What makes the warrior unique? In this podcast Dr. Satyavani explains the path of the Kshatriya through the modes of material nature- the gunas.

What makes the warrior unique? In this podcast Dr. Satyavani explains the path of the Kshatriya through the modes of material nature- the gunas.

What is a Kshatriya and do any of them exist in our society today? In this episode, Dr. Satyavani introduces the notion of the warrior and how being on the spiritual and Ayurvedic path requires this kind of mindset.

What is a Kshatriya and do any of them exist in our society today? In this episode, Dr. Satyavani introduces the notion of the warrior and how being on the spiritual and Ayurvedic path requires this kind of mindset.

Parashurama, one of the 10 avatars of Vishnu, was born to the Brahmin sage Jamadagni and Princess Renuka, a Kshatriya. Suspecting Renuka of infidelity, Jamadagni ordered Parashurama to behead her, which he did. When his father was slain by a Kshatriya, he killed all the male Kshatriyas who lived on earth 21 successive times. (including the new generations). The Gayatri Mantra of Lord Parasurama is believed to improve the relationship among family members, especially parents. It also makes one courageous and victorious. The best time to chant it is Ekadasi thithi and Saturdays. It should be recited 11, 108, or 1008 times.   If you would like to find out more about your chart or have a question about astrology you would love the answer to, please do connect with us at www.astroved.com Follow AstroVed on IG, Twitter, and FB @AstroVed

अखंड भारत - Stories of a Greater India'च्या आजच्या भागात आपण यशोधन जोशी यांच्याबरोबर चर्चा करणार आहोत देवाधिदेव इंद्र देव याबद्दल. इंद्र ही हिन्दुधर्मातली एक प्रमुख देवता आहे. हिन्दू विचारधारेनुसार हा स्वर्गाचा अधिपती आहे. आजच्या भागात आपण इंद्र - या देवाबद्दल, त्याची विस्मयकारक साहसे, त्याची वैशिष्ट्ये, त्याचे शौर्य, औदार्य आणि अभिमान याबद्दल गोष्टी ऐकणार आहोत. आणि हि माहिती देणारे यशोधन जोशी यांनी IT कंपनी मध्ये नोकरी करत असतानाच Indology मध्ये MA केले. त्यांनी museology मध्ये डिप्लोमा केला आहे. एवढेच नाही तर त्यांचा पर्शियन भाषेचा सुद्धा अभ्यास आहे. तर मग ऐकायला विसरू नका 'अखंड भारत - Stories of a Greater India'.तोपर्यंत, शिकत रहा, माहिती करून घ्या कारण इतिहासाला कालमर्यादा नसते!Our guest Yashodhan Joshi in Akhanda Bharat- Stories of Greater India, discusses about lord Indra, with our host Saniya Mane. Follow our host Saniya Mane on Instagramhttps://www.instagram.com/saniyamane/?hl=enYou can listen to this show and other awesome shows on the IVM Podcasts app on Android: IVM Podcasts - Apps on Google Play or iOS: ‎IVM Podcasts, or any other podcast app.You can check out our website at https://shows.ivmpodcasts.com/

In today's episode of Akhanda Bharat; Saniya tells us fascinating stories about the multifaceted Vedic deity - Indra; A king of gods, Ruler of heaven, God of lightning, thunder, rains and river flow. She narrates tales that depict Indra's bravery, his generosity and also his occasional arrogance.Follow our host Saniya Mane on Instagramhttps://www.instagram.com/saniyamane/?hl=enYou can listen to this show and other awesome shows on the IVM Podcasts app on Android: IVM Podcasts - Apps on Google Play or iOS: ‎IVM Podcasts, or any other podcast app.You can check out our website at https://shows.ivmpodcasts.com/