Podcasts about madhyama

There are of course innumerable similarities between the life and message of the Buddha and Swami Vivekananda: in a future lecture, I hope to sketch this out in much more detail. I think there is a particularly strong resonance between Swami Vivekananda's various spiritual experiences and realizations (and also his highest ideal of serving God man) and the Boddhicitta/Boddhisattva ideal of Mahayana Buddhism. One day, I will make a strong case for the Mahayana Buddhist interpretation of Sri Ramakrishna's life and teaching. Of course, in terms of modality, Sri Ramakrishna emphasized a Tantrik, deity-oriented approach which leads us into exciting Vajrayana territory too. A discussion comparing Nirmanakaya, Sambhogakaya and Dharmakaya to Vaikhari, Madhyama and Pasyanti Vak is of course fore coming. And I have a desire to do a short biography on Milarepaji also, perhaps on his Parinirvana which is the full moon of Bumjur Dawa (by the Tibetan Lunar Calendar) I believe. It will be around Shiva Ratri time!Naturally all these links between Shiva, Swami Vivekananda and the Buddha are particularly pronounced in Varanasi, especially near Sarnath where the Buddha spoke the words that would resound timelessly through eternity! There is a striking resemblance to what he spoke about and what Swami Vivekananda spoke out, a resemblance that is of course more tangibly felt in this place than intellectually cognized. Since I happen to be in Sarnath on Christmas Eve, I thought I'd reflect a little on that in this talk. Jai Jesus Christ! Jai Buddha! Jai Swami Vivekananda Guru Maharajji Ki Jai!Lectures happen live every Monday at 7pm PST and Friday 10am PST and again Friday at 6pm PST.Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMAnd if you feel moved to donate to support me and this work, you're welcome to here:https://www.paypal.com/paypalme/jaimakaliSupport the show

Probably 1997 Western Country Continued from Part 1

Jun 19, 1999 Alachua Continued from Part 1

Jun 19, 1999 Alachua To be continued in Part 2

Today I want to say a big Thank you to you all and take you into my podcasting world. Here are the list of my podcasts I do actively. ⁠Vayanalokam For Books⁠⁠ ⁠ ⁠Agile Malayali for Career⁠⁠ ⁠ ⁠Movie Positive Malayalam Podcast⁠ ⁠Penpositive Outclass in English⁠ ⁠Agile Indian Hindi Podcast⁠ --- Send in a voice message: https://podcasters.spotify.com/pod/show/pahayan/message

The students of Hampton International have definitely made things hotter this summer.Packed with juicy scandals, steamy romances and tons of sass, ‘Class' is a show you cannot miss!The show is as unfiltered as our podcast with the cool kids of Netflix: Chintan Rachh, Chayan Chopra, Naina Bhan and Madhyama Segal.Curious? Tune in to hear the cast spill the tea!

Are second initiated devotees kanistha our madhyama

Vineet sits down with Madhyama and Chayan, two of the fresh faces in the new Netflix show, Class. They play the roles of Saba & Dhruv respectively. The duo tells Vineet about how they prepared for the roles, how it was working with Ashim Ahluwalia, and how they're welcoming new-found fame. Watch 'Class' on Netflix Find Madhyama & Chayan on Instagram About the Show:The Storytellers and Storysellers Podcast gives you a front-row seat to find out how the best stories are told and sold. Tune in for strategy & storytelling perspectives from the brightest minds in entertainment, in conversation with Vineet Kanabar. From music to movies, from gaming to podcasts, from content creators to technology, all entertainment at once place! New episodes every Thursday! Follow Vineet Kanabar on Twitter & Instagram  Find the show across audio streaming apps:Spotify | Apple Podcasts | Google Podcasts | JioSaavn | Gaana | Amazon Music Do follow IVM Podcasts on social media.We are @ivmpodcasts on Facebook, Twitter, & Instagram. You can listen to this show and other awesome shows on the new and improved IVM Podcasts App on Android or iOS. See omnystudio.com/listener for privacy information.

`class` is made for ott and couldn't be anywhere else! It's smoulders and keeps burning like coal - and it ignites all our senses . For lovers of the original show I don't know what you are feeling but I hadn't seen `elite` . I came in expecting nothing and went out dazzled. The exploration of teen sexuality and experimentation, the visuals, drama and recreation of both sides of the train tracks - the ultra rich and the ultra poor. The rich kids aren't even aware of any caste system - to them the poor are just one large lower caste . And the poor - well they go about segregating themselves and the poor kids sure know which caste they are in. The murder, the killing, the whodunnit, the drug culture (shake yourself up - it exists - and even in schools not just colleges and beyond ) were just portrayed the way they should be - real and gritty. Guys like rajesh devraj & kersi khambatta and are master writers who understand the underbelly as well as the upper echelons of society which is why the writing is so good . ashim ahluwalia was always a director who's work was provocative and he's pushed the ante on this one. The kids have all worked themselves hard. anjali sivaraman, piyush khati , madhyama segal, naina bhan, gurfateh pirzada, cwaayal singh are amazing and really this series once it releases will see the birth of some stars - some might even become overnight sensations. There are a bunch of cinematographers who've worked on ‘class' - one of them is tapan basu who shot kahani - one of my favourite franchises. The look and feel of both the high society kids and their dwellings juxtaposed with the slum kids and their dwellings is something I loved. The series is streaming on netflix now so go watch!

DOWNLOAD: https://d3ctxlq1ktw2nl.cloudfront.net/staging/2022-11-6/301454903-44100-2-5d132592d1812.m4a --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

​The Devī Māhātmya comprises chapters 81-93 of the Mārkandeya Purana. It is one of the early Sanskrit Puranas. It is a collection of stories narrated by Sage Markandeya to Jaimini and his students (in the form of birds). The 13 chapters of Devi Māhātmya are divided into three episodes or charitas - Prathama charitha, Madhyama charitha, and Uthama charitha.. Each episode begins by invoking a different presiding goddess, though the text does not mention them. Devi Mahatmya has 3 main characters in the framing narrative - a dispossessed king, a merchant who is betrayed by his family, and a sage whose teachings lead the two men beyond existential suffering. The sage recounts three major battles between the Devi and various demons. The three stories feature Mahakali (Chapter 1), Mahalakshmi (Chapters 2-4), and Mahasaraswati (Chapters 5-13). Madhyama Charitham or the middle part is the second episode which describes the killing of the buffalo-headed demon, Mahishasura, and his armies. 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   

The Devī Māhātmya comprises chapters 81-93 of the Mārkandeya Purana. It is one of the early Sanskrit Puranas. It is a collection of stories narrated by Sage Markandeya to Jaimini and his students (in the form of birds). The 13 chapters of Devi Māhātmya are divided into three episodes or charitas - Prathama charitha, Madhyama charitha, and Uthama charitha. Each episode begins by invoking a different presiding goddess, though the text does not mention them. Devi Mahatmya has 3 main characters in the framing narrative - a dispossessed king, a merchant who is betrayed by his family, and a sage whose teachings lead the two men beyond existential suffering. The sage recounts three major battles between the Devi and various demons. The three stories feature Mahakali (Chapter 1), Mahalakshmi (Chapters 2-4), and Mahasaraswati (Chapters 5-13). Prathama Charitham or the first episode is about the killing of the two demons, Madhu and Kaithabha, by Lord Vishnu in the form of Hayagriva.   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 

Shiva Sutra 3.31 part 2 “3.31. sthitilayau //This universe is the expansion of his energy in objective impressions and in the dissolution of those impressions. Our goal in this Sutra is to discover our shiva nature in the more subtle layers of our practice and lives, specifically the layers that are beyond the physical. Layers of Surrender 1-In this sutra we see that our first understanding is defined by “action”, the Srishti phase. This is the physical level of understanding. From there, those actions accumulate into a knowledge that goes beyond the physical, the Sthiti stage. And then finally, the physical and even subtle dissolve into a third level of understanding that is based on the void, layah. “Initially, this universe is revealed to you by the energy of action. And after this universe shines before you, the knowledge of the universe remains for some time as an impression in your objective consciousness. That is what is meant by the word sthiti. Then the impression of this universe in your objective consciousness also melts away and all that is left is the void state where there is nothing. That is what is meant by the word layaḥ. And this state where there is nothing is also held in consciousness. For such an elevated soul, these two states are only the expansion of His energies and nothing else. For him, this objective world may be created in his sensual world, or it may be stored in his impressions, or it may be taken away from his impressions; but this threefold world is nothing more than the expansion of his God consciousness everywhere.” When learning any trade we see that first you learn the physical, then that experience accumulates into knowledge which gives you a subtler understanding, and eventually that knowledge accumulates into your very being which transcends both physical objects and knowledge itself, when you ‘become the profession'. Example: Cook 100 recipes you're working with the physical ingredients. After a 1,000 recipes you are cooking with the recipe and your own accumulated knowledge. After 10,000 recipes you have become a chef, with or without a kitchen. 2. We see this same progression within our meditation practice. Do a hundred Malas and you're working with the physical. Do a 1,000 Malas (100,000 mantras) and your practice starts to be informed by more than the just the words themselves. Do 10,000 Malas (1,000,000 mantras) and your mantra begin to do you, the mantra has become you. This is described as the three levels of mantra: Vaikhari, Madhyama and Pashyanti. As Muktananda teaches: “Everyone is aware of the speech of the tongue. It is called Vaikhari and corresponds to the gross body. With the subtle intellect, one can also know the second level of speech, which is in the throat. There, words have taken form but have not yet emerged. This level is called Madhyama and corresponds to the subtle body. At a deeper level, words exist in the heart. This is the third level of speech, Paśyanti, which corresponds to the causal body. Here, words are hidden, and what arises at this level is Matrika… The moment one understands the Matrika Shakti and its work, one is no longer a human being. When the Matrika Shakti expands within, in this very body one becomes Shiva.” (Nothing Exists Not Shiva, p. 7-9) 3. SO…knowing that this is the progression of understanding both and off the cushion means you can accelerate your growth. Can you connect to these deeper layers while you do your work and practice? Free Write: How do you reach for these deeper aspects of your practice on and off the cushion.

20211203 Uttama, Madhyama and Kaniṣṭha According to:– 1. One's Faith 2. Love & Attachment for Kṛṣṇa © JPS ARCHIVES 2021

Shiva Sutra 3.19: “kavargādiṣu māheśvaryādyāḥ paśumātaraḥ // In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him).”Class Notes: The words of our mind and experiences of our senses are like lassos that are constantly ensnaring us. As Paul Reps once quoted of the Upanishads, “who is that effulgent one directing eye to form and ear to sound?” That effulgent one is us, but the world of words and senses have pulled our awareness away from that effulgence. Through our practice we find that we can rise above these lassos of the mind and senses by connecting to our heart— to use our practice to reconnect with our true nature as we speak, listen and live, and by doing so we find that not only do our words become clearer, but our hearts become open, and a new level of nourishment and growth is able to flow.Levels of Awareness Teaching from the heart is an expression common to our tradition. This implies the ability to put words together in a coherent way, listen to a teacher, or perform a task, while simultaneously keeping one's awarensss in the heart. Initially this sound like our heart and our lives are in two separate places, and that we are trying to be in two places at once when we practice, but according to the science of yoga this is not the case. Our heart is the source of our reality, it's where Shiva and Shakti begin to manifest as our reality. In the yogic chart of manifestation, we see this as Iccha Shakti, the first manifested tattva, which is described as an urge, not a thought or word yet. This urge is Shiva and Shakti, manifesting themself in the world, as the Sutra tells us: “When Lord Śiva desires to manifest themself in this world, then svātantrya śakti is transformed into the energy of will (icchā śakti). ” We experience this everyday, in literally every action or thought of our lives— there is always an urge which spurs the thought or action, an urge that we might say we ‘feel” before we think and act. In the Science of Mantra, and language, the heart is the source of our words power, the Paśyanti level of awareness. From the heart, this urge rises up in us to the throat, the Madhyama level of awareness, where we know what we will say, but have not yet formed the words to say it. In the tattvas, the next level of manifestation is knowledge, jnana shakti. When our words are in our throat, for example, we know what we will say but have not said it yet. Take a moment to swallow, and feel this area in yourself. Try to hold your awareness there, you'll find that it requires focus and surrender, as our awareness is usually held in our head. And from the throat, words seem to escape our mouths instantaneously, like a slide. It's as if there is an exponential factor at play, where the slope from the heart to the throat is very slight, but from the throat to the mouth becomes steeper, and from the mouth to the rest of differentiation it's practically a cliff. This is the Vaikhari Level of awareness, and is the space from which we usually interact with our reality. From the perspective of the tattvas, this is the level of action, kriya shakti, and represents the moment before Shiva and Shakti are fully teased apart. When the words leave our mouth, all of manifestation begins to take form, and we can quickly lose our center and begin to suffer from it. We see in this sutra that words and senses are like lassos that are constantly ensnaring us, pulling us away from our center. “In the center of brahmarandhra is situated the supreme energy of Lord Śiva, the Divine Mother, surrounded by the eight divine mothers of beasts. In their hands, they hold the lassos (brahma pāśa) which entangle and bind one with limitation, keeping one from the unlimited state. These supreme terrible (mahāghorā) śaktis, create disturbance and ignorance again and again, and are very difficult to conquer.” We are told that as we interact with our daily life we are surrounded by 8 Deities: 3 dieties of the mind, the Manas, Ahamkara and Buddhi, and 5 more deities of the Senses. Whether we are simply looking out our window, eating a meal, talking with friends, or weed whacking, these lassos are constantly being tossed at us in the form of tag lines, colors, sounds, etc. Being caught by them means that our energy starts to flow out, instead of in, and when that occurs we are ‘played' by our mind and senses, like a puppet on a string, and forget our effulgent nature: “words and sentences pierce their minds and make them weep, make than smile, make them laugh, make them joyous, make them happy and make them sad...By the penetration of the sounds of letters, words and sentences, they are oppressed with the delusion (moha) created by those who rule limited beings (paśus). This is the essence of this sūtra.”Working with it The Sutra describes two methods of working with this situation, one way that ensnares us and another that liberates us. The ensnaring method occurs when we identify personally with the words and senses we are presented with. This is called the Savikalpa method. The liberating method occurs when we don't identify with the senses and mind while interacting with them, this is called the nirvikalpa method. The ‘vikalpa' part of these two words means “thoughts", that is, how much do the words and senses that surround you stir your mind? “There are two ways to observe this garland of letters—as savikalpa or as nirvikalpa. The Sanskrit word savikalpa means “with varieties of thoughts” and nirvikalpa means “without varieties of thoughts.”- LMJ Can you interact with your world with minimal thought? Is this possible? Does it make you dysfunctional or heroic? We learned in the Sutras describing the workings of our mind, that the mind needs to identify itself personally with our surroundings in order to categorize it and understand it, there is no avoiding that. We aren't here to reject our reality, that's far from ShambhavAnanda Yoga. There is a necessary percentage of focus that it takes to navigate our reality, as Rudi told us in his magic ratio— which has been interpreted as giving our outer life anywhere from a mere 5% of our awareness to 30-40% of our awareness— but no matter which interpretation, the ration clearly indicates that the outer world of words and senses only require a minority portion of your awareness. Because problems arise, when we invest too much awareness into the horizontal world, and word. We become ensnared by our mind and senses, dragged around by the news, for example, or even being deeply hurt by a casual, but maybe thoughtless, comment made by someone who loves you, like a friend or family member. The Nirvikalpa method of observing our mind and senses has to do with surrendering the words and senses while we interact with them, in order that we can stay connected to our heart, their true source. This is the calm at the eye of the storm, the deep centering before the martial arts showdown, or more yogically speaking, the perfectly balanced Shiva Nataraj at the center of the ring of fire. As always, the mind has a hard time with this concept. How can we surrender what is being said to us without missing it completely? Doesn't surrender mean to let go of? What if I surrender my hammer while I hammer, does that mean it flies across the room? Though these are honest questions, which can never be solved by the mind, they are incredibly easy questions solved by practice with even the most minimal effort. As Babaji teaches: “When I become totally present there is no Baba. There is no past. There is no future. I am totally present. When I was walking every morning in Hawaii I would go to this big soccer field where Faith and I would walk for an hour. There was no past and there was no future. Yet, I was walking. I wasn't thinking about me or what I was doing or where I was, but simultaneously I was aware of all those things, even though they had absolutely no hold on me. I observed them from a distance and I functioned. I didn't trip over anything or fall down or bump around. That is what it is like. It is exhausting to be in your ego. You have to spend so much energy to support its misinterpretations of reality. The ego is a necessary part of living in the world, but I don't take it seriously.” So, No, your hammer doesn't go flying, you don't trip and fall, etcetera— what you do is actually feel present and part of what's happening. In the tattvas we see that the mind sits below the level of the heart, it is in the 14th tattva, where as the level of awareness we are describing is the third, fourth and fifth tattva. This practice requires that you work from a place that is more expansive than the mind. If you rely solely on your mind and senses, you can't get there, you gotta start relating to a part of yourself that is beyond those tools. The path there, according to our teachers and the Sutras, is the heart. We breathe into our hearts while we interact with our mind and senses, and this keeps us moving up the tattvas towards our true nature. Sounds so obvious, but it's really that true and simple. That's because the path itself is very straightforward, but the experience of walking the path is where all the teachings unfold.Rudi's QUote Though the teachers of our lineage have supplied us with a myriad of ways in which to undertake this particular effort, I found a satsang from Rudi that felt really helpful. He begins by telling us that our life is more than a business exchange, that even in business, we need to know that the other person cares about our well being. We all need to know that the other person supports us on an energetic level, a level below the words. It's not enough just to listen, but we have to listen from our hearts. It's not enough just to speak, we have to speak from our hearts. It's not enough to do the dishes, we have to scrub them from our hearts. This is where we find a level of nourishment that makes life worth living, and life livable at all. He gives the example of babies who were orphaned after World War II. It was not enough to simply have them in a crib, with enough food and water, they needed to be held, to feel someone wishing them into existence. He gives the analogy of feeding a baby as the daily exchange we might have with each other, and how even when you do this, you can't stop there, you have to burp the baby. I'll admit, this sounds funny, but don't let yourself get pinned down to the physical metaphor, this is about our practice of course. This burping process represents the ‘surrender' required to digest our daily life interactions. We give and take, give and take, but we must take time to surrender, to let the air bubbles out, and allow ourselves to sink back to the source of our reality in the heart. You aren't burping anyone, you are using your practice to allow yourself to be burped. This is the little bit of surrender you can bring to a meeting, and throughout a meeting, that makes all the difference not only for yourself but everyone in the room. It's not constant, it's like a baby— you feed, then you burp. It's along the way, and it keeps everything moving. This does not have to occur with people exclusively, for example, ShambhavAnanda once said in satsang that to really enjoy a hike, don't spend all o your time taking pictures, or talking about how beautiful it is— take time to relax and connect to nature in your heart and navel, and harmonize with it. So we see that the greatest gift you can give someone, and yourself, is not the gift of our words or our senses, but to be connected to our hearts while giving/receiving those words and senses. This is just another way to understand the work of surrender that our practice revolves around, but it's a way that probably comes up for you everyday, and a way that can help you support your fellow sangha members, and yourself, from within.

Lecture given by Swami B.P. Padmanabha on July 5th, 2021 at Sofia, Bulgaria; Q & A (Has a Madhyama some of the Qualities of the Kanistha and so on?, The Danger for a Madhyama to Become Agnostic, How to Determine Devotional Stages, The Existential Crisis of a Madhyama) - 5-7-21

The exciting story of blissing of Pasupthastra by Lord Siva to the Madhyama pandava.

Notations -> http://www.shivkumar.org/music/#m Meaning: (Courtesy: Guru Guha Vaibhavam: http://guru-guha.blogspot.in/2008/04/dikshitar-kriti-madhurambikayam-raga.html ) Pallavi: bhaktiM karOmi - I practice devotion, sadA - always, SrI madhurAmbikAyAM - unto Meenakshi, the goddess of the city of Madhura Anupallavi cidAnanda rasikAyAM - the one who revels in the bliss of consciousness, SrI guru guha sEvitAyAM - the one served by Guruguha, (Madhyama kala sahityam) kadamba vana vAsinyAM - the resident of the Kadamba forest - Madurai, kavi jana nuta yOginyAm - the goddess exalted by wise, insightful people caraNam sakala-Agama vinutAyAM - the one praised by all the Vedas, sAmarasya vibhavAyAM - the one who has the loftiness of equanimity or harmony, kAdi vidyA dAyikAyAM - the one who bestows the knowledge of the worship whose Mantra starts with “ka”, kAmESvara mOhitAyAm - the one enchanted by Shiva (Kameshvara), (Madhyama kala sahityam) sakala kalA rUpAyAM - the embodiment of all the arts, sadASiva pati-vratAyAM - the devout wife of Sadashiva, sthUla sUkshma kAraNAyAM - the cause of the gross, subtle and causal (bodies), sukha-tara pravartanAyAm - the one who brings about great bliss. Comments: This Kriti is in the seventh Vibhakti cidAnanda rasikAyAM - Dikshitar's dIksha name is ‘cidAnanda nAtha'. Therefore this may also mean ‘Mother as connoisseur (rasika) of Dikshitar himself'. Madurai was originally a forest of Kadamba trees, before a Pandya king built the city there. “sAmarasya” comes from the word “sama-rasa” which means looking at diversities and seeing the one The names ‘kadamba vana vAsinI' and ‘sadASiva pati-vratA' is found in the Lalita Sahasranama The name ‘sAmarasya parAyaNA' is found in the Lalita Sahasranama, similar to the epithet in this kriti

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

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

Sukadev spricht über die verschiedenen Stufen der Mantra Rezitation, Japa. Der erste Teil der Meditation ist die Erläuterung der Schritte in die Meditation. Danach führt dich Sukadev durch die fünf Schritte Vaikhari, Upamsu, Madhyama, Pashyanti und Para. Er erläutert, wie du vom lauten Sprechen des Mantras über das Flüstern zur geistigen Mantrawiederholung kommst. Diese drei Stufen werden auch genannt Vaikhari, Upamsu und Manasika. Vaikhari, das laute Wiederholen des Mantras, kann als Kirtan (Singen) oder Japa (Rezitation) geschehen. Sukadev stellt auch ein weiteres Modell vor, nämlich Vaikhari, Madhyama, Pashyanti und Para. Er beschreibt, was das praktisch mit Mantra zu tun hat. Dann erzählt er die Geschichte von Narada, Ratnakar und Valmiki: Diese Geschichte verdeutlicht, dass man allein durch die Kraft der Mantrarezitation zur reinen Stille kommen kann, zur Gottverwirklichung. Alle 41 Videos des Mantrameditationskurses findest du hier. Mehr zum Thema Meditation und Mantra: - Erfahre hier und hier mehr zum Thema Mantra. - Yoga und Meditation Einführungswochenende - Alle Mantras - Mantra Seminare - Mantra Yogalehrer Ausbildung - Meditationskursleiter Ausbildung - Meditationsportal Autor, Sprecher: Sukadev Bretz. Kamera, Schnitt: Nanda

Sukadev spricht über die verschiedenen Stufen der Mantra Rezitation, Japa. Der erste Teil der Meditation ist die Erläuterung der Schritte in die Meditation. Danach führt dich Sukadev durch die fünf Schritte Vaikhari, Upamsu, Madhyama, Pashyanti und Para. Er erläutert, wie du vom lauten Sprechen des Mantras über das Flüstern zur geistigen Mantrawiederholung kommst. Diese drei Stufen werden auch genannt Vaikhari, Upamsu und Manasika. Vaikhari, das laute Wiederholen des Mantras, kann als Kirtan (Singen) oder Japa (Rezitation) geschehen. Sukadev stellt auch ein weiteres Modell vor, nämlich Vaikhari, Madhyama, Pashyanti und Para. Er beschreibt, was das praktisch mit Mantra zu tun hat. Dann erzählt er die Geschichte von Narada, Ratnakar und Valmiki: Diese Geschichte verdeutlicht, dass man allein durch die Kraft der Mantrarezitation zur reinen Stille kommen kann, zur Gottverwirklichung. Alle 41 Videos des Mantrameditationskurses findest du hier. Mehr zum Thema Meditation und Mantra:- Erfahre hier und hier mehr zum Thema Mantra.- Yoga und Meditation Einführungswochenende - Alle Mantras - Mantra Seminare - Mantra Yogalehrer Ausbildung - Meditationskursleiter Ausbildung - MeditationsportalAutor, Sprecher: Sukadev Bretz. Kamera, Schnitt: Nanda

This lecture was given on November 10, 2019, at the Vedanta Society of Northern California by Swami Tattwamayananda.-Sacred mantras gain a spiritual potency because they have been meditated upon by great saints and sages for millennia. -Mantras are not written; they are a fundamentally sound phenomenon.-When we chant mantras with a sense of sanctity and sacredness (‘shraddha’), we realize the mantra's real meaning. We realize the Reality within ourselves, which is present everywhere.-Vedic knowledge has survived because the Vedic mantras were chanted, meditated upon, and their meaning was realized.-Chanting holy names is also practiced by Christian mystics and monks.-Mantras have no author (‘apauruṣeya’). This can be understood only through practice.-A mantra is a live wire connected with a spiritual current, so it should be practiced properly.-Word ('vak') and meaning ('artha') are connected, with the practice of prayers, we realize the more profound meaning. -Patanjali explained the science of mantras in his Mahabhashyam on Panini’s grammar. -Our understanding of a mantra evolves from gross to subtle. In descending order they are: ‘Para’ (identification with reality of/ realization of the essence of the mantra), `Pashyanti’ (completely focused on the meaning and essence of the mantra), `Madhyama’ (mental repetition but verbalized, not audible) and `Vaikhari’ (verbal repetition with sound audible).-At the highest level, in the Way of the Pilgrim, the pilgrim learned the art of unceasing prayer and could see all creatures as children of Christ. -Nineteen forms of practice are mentioned in the chanting of Vedic mantras.-The “Altar Fire” by Frits Staal is the most profound book on the subject written by a scholar not born into the tradition. -Worship, prayer, and practice of mantras with sincerity and a sense of sanctity transform our consciousness.-The Gayatri mantra awakens higher consciousness and insight into all things. -In the Mundaka Upanishad, the imagery of two birds is used to illustrate the spiritual journey. One bird eats sweet and bitter fruits, while the other sits above unperturbed. As the lower bird evolves, it realizes its identity with the higher bird. As we practice our mantra, we evolve and our whole life becomes spiritualized.

This lecture was delivered on August 31, 2019 as part of the Labor Day Vedanta Retreat held in the Olema Vedanta Retreat.-Holy mother Sri Sarada Devi is the embodiment of motherhood. Because she was a nun, her motherly regard was able to transcend all national, cultural, religious, and racial boundaries and reached the transcendental spiritual dimension. Because she was more than a conventional ‘acharya’ and a conventional mystic, her spiritual insight and spiritual experiences were far greater. Yet she preferred to modestly hide her extraordinary spiritual power. Every person who came to her felt that she was not only embodiment of divine motherhood but also felt as if they were in the presence of their own biological mother.-“Matri devo bhava” is an instruction which means: Let your mother be “deva” (God) to you. ‘Deva’ is one who answers our prayers, sits in our heart, is effulgent, kindles the light within us and lives in the celestial world. Mother has all the same attributes – she is the first and eternal teacher.-According to Manu, an ‘acharya’ (teacher) deserves ten times the respect given to an ‘upadhyaya’ (guest teacher). A father deserves 100 times the respect given to an ‘acharya.’ A mother deserves 1000 times the respect given to a father.-Holy Mother played a crucial role as a head of the Ramakrishna monastic order and had a unique synthesis of spirituality and insight into human affairs. Even luminaries such as Swami Vivekananda sought her advice and blessings. Swamiji’s story of invoking Mother Saraswati before his Chicago lecture is discussed.-Holy Mother had spiritual common sense. With enlightenment, she developed unique insights into the nature of things and gained direct understanding of many problems related to our practical spiritual life.-Holy Mother: “How many are there who can meditate and practice ‘japa’ all the time? At first they very earnestly practice these disciplines, but their brains become heated in the long run by sitting constantly on their prayer rugs. They become very vain. They also suffer from mental worries by reflecting on different things. It is much better to work than to allow the mind to roam at large. For when the mind gets a free scope to wander, it creates much confusion. My Naren thought of these things and wisely founded institutions where people would do disinterested work.”-When a beginner tries to meditate, the mind does not always co-operate. Mind does not co-operate due to certain past ‘samskaras’ that are not conducive to spiritual life. This friction can be reduced by increasing the balance of positive ‘samskaras’. Though one cannot directly control the mind, one can, to some extent, consciously do physical work for a good cause and this will divert our mind towards positive channels to generate spiritual energy, increase the balance of positive ‘samskaras,’ reduce mental conflicts and evolve in spiritual life.-Work can be physical in nature, such as cleaning a temple, or it can be more subtle in nature such as reading a good book.-Starting with noble work done with a selfish motive is better than doing nothing. One can then evolve towards doing selfless work.-A beginner has less freedom at the mental level, and encounters conflicts. However, he has more freedom at the physical level and should start his spiritual life with physical activities. Physical energy, especially for noble purposes, has a purifying effect on the mental system and generates ever higher aspirations.-‘Karma’ is not the final goal of life. If one feels an inner contentment after completing work, that means the work has had purifying effect on the mind. If that contentment is absent, then it is just perfectionism at the empirical level. ‘Karma’ is not the goal, it is just the beginning stage.-Holy Mother: ‘Asanas’ are meant to keep the body fit. However, if practiced too much, they may attract the mind towards the body. Work and physical fitness should not become the goal. She advised disciples to keep this in mind and act accordingly.-Any practice to generate nervous energy without being established in ‘yamas’ and ‘niyamas’ can be disastrous. Yamas and niyamas prepare us for proper utilization of our resources.-Sometimes Holy Mother enquired about the families of monks and emphasized the importance of human relations. She showed natural affection towards monks and their families. Looking after family obligations is very important in spiritual life. Sankaracharya and Sri Ramakrishna’s relationships with their mothers are discussed.Holy Mother: ‘Karma’ counters the effect of past bad deeds. Good actions can reduce the intensity of what we are destined to suffer.-Three types of karmas are discussed: ‘sanchita karma,’ which are yet to manifest; ‘prarabhda karma,’ which have started manifesting; and ‘agami karma,’ which are yet to come.-The theory of karma is not pre-destination. ‘Prarabhda karmas’ can also undergo change due to ‘japa,’ meditation and noble activities. Example is provided of an arrow which can be deflected by a strong wind. Similarly, with human effort and God’s grace, intensity of ‘prarabhda karmas’ can be reduced.-An example of western tourists in Sarnath is provided as an illustration of how our past karmas bring us into association with places, people, events, and ideas in this life.-The third chapter of Gita is discussed. Mind cannot remain quite even for a split second. If it is not directed towards higher, creative pursuits, it will find its own lower pursuits. Holy Mother advised seekers to do Master’s work to keep the mind focused on higher pursuits.-Mind has to be made ready for spiritual practices, just as a ground has to be made ready for irrigation by removal of weeds. Physical or intellectual work helps purify the mind for higher spiritual practice.-It is a wrong notion to imagine you can do work with no ego at the beginning. It is important to develop a friendly, spiritual ego. Give your ego a spiritual promotion by letting it be God’s servant. If one does good activities continuously with a proud ego, you will naturally evolve and be able to continue good activities without ego – the ego becomes sublimated, purified and then disappears.-Lord Krishna: If a beginner is engaged in activities with a definite purpose, it is wrong to advise him to remove the motive. Instead, the motive should be given a promotion towards a higher ideal. Even Buddha had a strong purpose and went through austerities with strong determination. That is how he became Buddha.-‘Mantra japa’ has four stages in descending order: ‘Para’ (identification with reality of/ realization of the essence of the mantra), `Pashyanti’ (completely focused on the meaning and essence of the mantra), `Madhyama’ (mental repetition but verbalized, not audible) and `Vaikhari’ (verbal repetition with sound audible).Physical work combined with ‘japa’ and meditation helps one evolve from the gross to subtle.-Rivalry and competition when engaged in physical work is due to the wrong notion of the scope of work. Work is a means, not the supreme goal of life. A spiritual seeker is neither over-joyed nor depressed, no matter what the outcome of work.-The 12th chapter of Gita (‘Bhakti-Yoga’) is discussed. Keep the mind on God, then God will dwell in the heart.-Follow the nine disciplines of surrender to God: Sravanam, Kirtanam, smaranam, Padasevanam, Archanam, Vandanam, Dasyam, Sakhyam, Atmanivedanam. Give every action and word a spiritual dimension.-Duryodhana’s story is discussed to illustrate how one can feel overpowered by one’s own negative inherited ‘samskaras.’ This kind of inner hypocrisy can be overcome through sincere surrender to God and doing whatever is possible in the way of noble actions to change the composition of our character.-Holy Mother’s broad, natural spiritual insight is further illustrated. She showed great spontaneous appreciation for the “dharmic words” of a Christian wedding vow, wanting to hear the words repeated again and again.-Holy Mother: One utterance of ‘japa’ with great concentration of mind and with focus on the meaning of the ‘mantra’ is equal to million mechanical repetitions of the ‘mantra’ with the mind elsewhere.-Holy Mother: Both human effort and God’s grace are required. Examples are provided of different advice to two disciples, one emphasizing human effort and another emphasizing God’s grace.

Verses: 49-59This lecture was given by Swami Tattwamayananda at Stanford University on June 9, 2019. The lecture was hosted by the Stanford Hindu Students Association. Topics covered:-Seven questions from the disciple on bondage, its causes and how to free oneself from bondage?-Spiritual liberation is an individual journey. Through community effort, we cannot have community of Jivan-muktas. Analogies are provided to explain this.-Absolute reality can be known through the eye of spiritual clarity (बोधचाक्षुष). Spiritual clarity is achieved through purification of the mind (चित्त शुद्धि) and by pursuing disciplines such as: discrimination between what is real and what is not real, renunciation of empirical things, self control, strong longing for liberation, listening to scriptures, understanding the meaning of scriptures and contemplating on the essence of scriptures.-A scholar only helps provide intellectual conviction. Aparoksha-anubhuti is only possible through individual efforts.-Avidya is the central cause of ignorance. Avidya leads to Kama (desire) which leads to Karma to fulfill that desire. If desires are left, one is born again to fulfill that desire. Jata-Bharata story is discussed. A king is born as a deer in his next life, due to his strong affection for a baby deer.-Yoga, Sankhya and Karma-Yoga only take one to Chitta-Shuddhi, not to liberation. Liberation is achieved when Chitta-Shuddhi leads to Jnana-prapti, which leads to Moksha (identity with Brahman).-Sakama-karma (karma for material prosperity) does not lead to Chitta-Shuddhi. Chitta-Shuddhi can be achieved by Karma-Nishtha (Karma-Yoga), where the fruits of action are renounced.-The study of Vedanta is unique. Even to understand an elementary verse, the entire knowledge of Vedanta is needed. This is why Vedanta should be studied from a teacher who is fit.-Four stages of shabda- Vaikhari, Madhyama, Pashyanti, and Para - are discussed. Vaikhari is explicitly uttering of mantras with a loud voice. Madhyama involves only lip movement. Pashyanti is mental and involves identification with the meaning of the mantra. Para is the highest form of prayer.-Deva and Rishi rin (debt) are discussed. Swadhyaya is more meaningful once these debts are paid pack. Rishi debt can be paid back by passing the knowledge to others and the next generation.-Scriptural study leads to chitta-shuddhi but does not grant liberation. After liberation, scriptures are not needed.-Association with holy people helps in the individual spiritual journey. Individual contemplation and meditation is needed in addition to holy company.

-The Srimad Bhagavata Purana is as sacred as the Bhagavad Gita, as authentic as the Vedas themselves, and as metaphysically deep as the Upanishads. -Vyasa says that the Vedas (shruti) take precedence over the Smrti, which in turn take precedence over the Puranas such as the Srimad Bhagavata Purana. -The Bhagavatam teaches transcendental values. What should we do after we have obtained enough wealth and enjoyment? A noble-hearted person will seek for something higher. Narada asked Vyasa to write the Bhagavatam to explain this.-King Parikshit, an ideal ruler, had only 7 days to live so asked a sage, “What should a dying man do?” One should be able to die with the form of God in our heart. The whole Bhagavatam is narrated as a response to this question.-Highest devotee of God feels the presence of God in all beings (immanence) and everything is in God (omnipresent)-The permanent residential address of God is the heart of a pure unselfish person.-The episode of King Nimi and the nine yogis comes in the 11th skanda of the Bhagavatam. Nine questions are asked to nine sages and the dialogue constitutes the essence of the Bhagavata Purana.-Question 1) Please teach me about the Bhagavata Dharma. -Kavi explains Bhagavata Dharma vs. Dharma-Link all actions to a spiritual reality.-This gets rid of fear, of divine discontentment.-Lord Krishna also tells Arjuna to never fear because all good actions will carry one forward in the next life.-Spiritualize the secular, do not secularize the spiritual.-Seeing God everywhere means there is no fear because there is oneness everywhere. -When we forget our true nature (avarana shakti), we inevitability think of ourselves as a physical/mental body and there is no end to problems. -At the highest level of Bhakti, you get the same experience as Advaita. –Question 2) What are the characteristics of a Bhagavatam (devotee)?-Hari answers that the highest devotee sees God in everything and everything in God. There is an identity between God and the creation. -At the experience level, it is the same as Advaita. Shankaracharya says Advaitins have no quarrel with anybody!-It is a distant goal, but just as in the Sthitaprajna sections of the Bhagavad Gita, we can practice these characteristics to evolve.-At the middle (Madhyama) stage, we practice prema, maitri, kripa, upeksha.-Maitri means living in the company of people who are on the spiritual path. This association is a highly effective way to reinforce our spiritual life.-Prema means having love for God.-Kripa means helping those good people who are less knowledgeable about spirituality and who want to progress.-Upeksha means remaining indifferent and at a long distance from those who may harm your interest in spiritual life. You need an inner filtering mechanism.-At the middle stage, we can learn to harmonize the need for God's grace and self-effort. A farmer needs to clear the weeds and grass (self-effort) before the rain (God's grace) will be of help. Similarly, we achieve grace-worthiness through self-effort. We are able to understand the usefulness of God's grace. Through this, we develop an inner filtering mechanism and evolve in the Madhyama stage.

Lecture by Swami B.V. Tripurari at Madhuvan, Costa Rica on January 29th, 2019 - Q and A: Becoming A Madhyama-Adhikari

Eine machtvolle Japa Meditation in 5 Schritten: Vaikhari - lautes Wiederholen des MantraUpamsu - Flüstern des MantrasMadhyama - geistige Wiederholung des MantrasPashyanti - Konzentration auf Energie und Bedeutung des MantrasPara - reine Stille Sukadev rezitiert dabei das Mantra Om Namo Narayanaya. Diese Mantra Meditationsanleitung ist das Praxis-Audio der dritten Woche des achtwöchigen Mantra Meditation Kurses von Yoga Vidya. Dies ist die Meditationsanleitung "Om Namo Narayanaya Japa Meditation in fünf Schritten". Ähnliche Anleitungen Laut-Leise-geistig-still findest du in der Playlist auf YouTube. Diese Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsaudio auch nutzen, um kürzer zu meditieren. Mehr zum Thema Meditation und Mantra: Yoga und Meditation EinführungswochenendeMehr zum Thema Mantra Informationen zu und über Mantras im Yoga Wiki unter wiki.yoga-vidya.de/MantraAlle Mantras im Yoga Vidya Kirtanheft Mantra Seminare Mantra Yogalehrer Ausbildung Meditationskursleiter AusbildungAlle 41 Audios des Mantra Meditation Kurses findest du als Videos auf mein.yoga-vidya.de/profiles/blogs/mantra-meditationkurs. Autor, Sprecher: Sukadev Bretz. Ton, Schnitt: Nanda.

Sukadev spricht über die verschiedenen Stufen der Mantra Rezitation, Japa. Er erläutert, wie du vom lauten Sprechen des Mantras über das Flüstern zur geistigen Mantrawiederholung kommst. Diese drei Stufen werden auch genannt Vaikhari, Upamsu und Manasika. Vaikhari, das laute Wiederholen des Mantras, kann als Kirtan (Singen) oder Japa (Rezitation) geschehen. Sukadev stellt auch ein weiteres Modell vor, nämlich Vaikhari, Madhyama, Pashyanti und Para. Er beschreibt, was das praktisch mit Mantra zu tun hat. Dann erzählt er die Geschichte von Narada, Ratnakar und Valmiki: Diese Geschichte verdeutlicht, dass man allein durch die Kraft der Mantra Rezitation zur reinen Stille kommen kann, zur Gottverwirklichung. Dies ist das Kurs-Audio der dritten Woche des achtwöchigen Mantra Meditation Kurses von Yoga Vidya. Alle 41 Audios des Mantra Meditation Kurses findest du als Videos auf mein.yoga-vidya.de/profiles/blogs/mantra-meditationkurs. Der erste Teil der Meditation ist die Erläuterung der Schritte in die Meditation. Danach führt dich Sukadev durch die fünf Schritte Vaikhari, Upamsu, Madhyama, Pashyanti und Para. Autor, Sprecher: Sukadev Bretz. Ton, Schnitt: Nanda.

Sukadev spricht über die verschiedenen Stufen der Mantra Rezitation, Japa. Er erläutert, wie du vom lauten Sprechen des Mantras über das Flüstern zur geistigen Mantrawiederholung kommst. Diese drei Stufen werden auch genannt Vaikhari, Upamsu und Manasika. Vaikhari, das laute Wiederholen des Mantras, kann als Kirtan (Singen) oder Japa (Rezitation) geschehen. Sukadev stellt auch ein weiteres Modell vor, nämlich Vaikhari, Madhyama, Pashyanti und Para. Er beschreibt, was das praktisch mit Mantra zu tun hat. Dann erzählt er die Geschichte von Narada, Ratnakar und Valmiki: Diese Geschichte verdeutlicht, dass man allein durch die Kraft der Mantra Rezitation zur reinen Stille kommen kann, zur Gottverwirklichung. Dies ist das Kurs-Audio der dritten Woche des achtwöchigen Mantra Meditation Kurses von Yoga Vidya. Alle 41 Audios des Mantra Meditation Kurses findest du als Videos auf mein.yoga-vidya.de/profiles/blogs/mantra-meditationkurs. Der erste Teil der Meditation ist die Erläuterung der Schritte in die Meditation. Danach führt dich Sukadev durch die fünf Schritte Vaikhari, Upamsu, Madhyama, Pashyanti und Para. Autor, Sprecher: Sukadev Bretz. Ton, Schnitt: Nanda.

Sukadev spricht über die verschiedenen Stufen der Mantra Rezitation, Japa. Er erläutert, wie du vom lauten Sprechen des Mantras über das Flüstern zur geistigen Mantrawiederholung kommst. Diese drei Stufen werden auch genannt Vaikhari, Upamsu und Manasika. Vaikhari, das laute Wiederholen des Mantras, kann als Kirtan (Singen) oder Japa (Rezitation) geschehen. Sukadev stellt auch ein weiteres Modell vor, nämlich Vaikhari, Madhyama, Pashyanti und Para. Er beschreibt, was das praktisch mit Mantra zu tun hat. Dann erzählt er die Geschichte von Narada, Ratnakar und Valmiki: Diese Geschichte verdeutlicht, dass man allein durch die Kraft der Mantra Rezitation zur reinen Stille kommen kann, zur Gottverwirklichung. Dies ist das Kurs-Audio der dritten Woche des achtwöchigen Mantra Meditation Kurses von Yoga Vidya. Alle 41 Audios des Mantra Meditation Kurses findest du als Videos auf mein.yoga-vidya.de/profiles/blogs/mantra-meditationkurs. Der erste Teil der Meditation ist die Erläuterung der Schritte in die Meditation. Danach führt dich Sukadev durch die fünf Schritte Vaikhari, Upamsu, Madhyama, Pashyanti und Para. Autor, Sprecher: Sukadev Bretz. Ton, Schnitt: Nanda.

Lecture given by Dulal Chandra dasa on December 29th, 2014 at Ananda Ashrama, Saragrahi on Madhurya Kadambini: Ch 1, Part 6 - NMadhyama Adhikari's distribute bhakti.

Lecture given by Dulal Chandra dasa on December 29th, 2014 at Ananda Ashrama, Saragrahi on Madhurya Kadambini: Ch 1, Part 6 - NMadhyama Adhikari's distribute bhakti.

Es gibt drei Arten von Schülern, ausgezeichnete, mittelmäßige und schwache. So beschreibt es das Yoga Sutra von Patanjali insbesondere für Adhikaris, für Schüler auf dem Weg. Erfahre hier, was eine Madhyama Adhikari ist, warum es manchmal gut ist, ein mittelmäßiger Schüler zu sein, und wie du von einem Madhyama Adhikari zu einem Uttama Adhikari, einem … „Madhyama Adikari – Mittelmäßiger Schüler“ weiterlesen