Podcasts about Prahlada

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

“Others will also ridicule and scorn saying, ‘This child is an asura but prays to the gods. It is like a cat offering prayers to a mouse or a peacock to a snake.' This is indeed a bad omen, behavior resembling an enemy, as even after obtaining great wealth and power, an unintelligent person can fall down.” (Hiranyakashipu speaking to Prahlada, Narasimha Purana, 41.59-60)

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In this exciting episode of Stories of the Divine, learn how Lord Vishnu, as Narasimha, defeated the evil king Hiranyakashipu to protect his devoted son, Prahlada. A story reminding us that good always wins over evil. Perfect for kids and families—don't miss it!

“The Supreme Personality of Godhead said: My dear Prahlada, O most pure, O great saintly person, your father has been purified, along with twenty-one forefathers in your family. Because you were born in this family, the entire dynasty has been purified.” (Shrimad Bhagavatam, 7.10.18)

“This boy Prahlada is the killer of my brother, for he has given up his family to engage in the devotional service of the enemy, Lord Vishnu, like a menial servant.” (Hiranyakashipu, Shrimad Bhagavatam, 7.5.35)

Eine spirituelle Lehrgeschichte. In den weiten Gefilden der vedantischen Philosophie gibt es viele faszinierende Geschichten, die die Prinzipien von Glauben, Hingabe und göttlicher Gnade illustrieren. Eine solche Geschichte ist die von Prahlada, einem bemerkenswerten Kind, dessen Leben ein leuchtendes Beispiel für unerschütterlichen Glauben und Hingabe an das Göttliche darstellt. Unterstütze meine Arbeit über Patreon  für die geistige Erneuerung der Gesellschaft,  Frieden, Wohlergehen und ein Leben in Koexistenz mit der Natur und unserer Erde.https://www.patreon.com/joachim_nuschjoachim-nusch.de | joachimnusch.demeditation-and-more.de

18th Chapter: verse 45, 54, 55. 12th chapter: verse 8, 9, 10, 11. 13th chapter: verse 1045th verse: “By engaging in one's own swadharma, man attains perfection and the highest inner fulfillment.”If we dedicate our resources to our appointed duty, and if we do it with a sense of sanctity and sacredness, and with total unselfishness, then that attitude becomes our instrument for our own spiritual enlightenment. It means that we can practice spirituality in whatever activity we are engaged in.This discussion continues until the 53rd verse.54th verse: “The one who does his work with sanctity and sacredness, he ultimately become a Prasanna-atma. He becomes identified with Brahman. He has no desires and no reason to worry. He sees everyone as the same. Such a person attains the highest devotion.”Prasanna-atma means he is in very good terms with our mind and he feels serenity within. He has zero conflict within and with others. His mind is free from all negativities. Prasanna means serene, at peace, with inner contentment and without desires for anything.Even-mindedness is a natural state of a Prasanna-atma. He resonates spiritual blessedness within and with everyone.God is not mentioned in the 45th or 54th verse. Spirituality is about being a good human being, which should express in our thoughts, words and actions.Human beings create God in their own image. They attribute their own likes, dislikes and prejudices on their idea of God.What is the idea of God in the Gita? It is the God of everyone, present as the divine principle within everyone. He is the God of even those who do not believe in Him.Swami Vivekananda said: “Live life in such a way that Good will accept you even if you do not accept Him.”55th verse: “Such a person understands Me through Bhakti (devotion). His devotion is mixed with the understanding that God is present everywhere and within everyone. With such devotion that is combined with the understanding of the spiritual unity of creation, he understands God or the supreme reality in a comprehensive manner.”Our scriptures give a roadmap of how to reach the level of devotion described in the 55th verse. In the 8th through 11th verses of the 12th chapter of Gita, Lord Krishna gives four options for devotion, in descending order of evolution.8th verse: “You fix your mind and intellect on Me. There upon, you will always live in Me.” This is the highest state of a devotee that is also described in the 55th verse of the 18th chapter, where he keeps his mind and intellect fixed on God. He then lives in God and God lives in him.For seekers who have not reached this highest state, Lord Krishna provides alternative options in the 9th-11th verses.9th verse: “If you cannot fix your mind and intellect on Me, then you can reach the higher goal through Abhyasa-Yoga (uniting with God through repeated spiritual practices).”Abhyasa-Yoga is described by Prahlada in the Bhagavata Purana. It is called Navadha Bhakti - Sravanam (Hearing about God), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Surrendering to Him).10th verse: “If you are incapable of doing Abhyasa-Yoga, then do all your work as My work.” Every such work connects the mind with God and helps the devotee evolve.11th verse: “If you are unable to do your work as My work, then offer the fruits of all your actions to Me (sarva-karma-phala-tyāgam)”.These represent the four levels of spiritual evolution. Through Bhakti, we reach the highest state where Prapati or self-surrender (describes at the ninth discipline in Navadha Bhakti) becomes natural.According to Ramanuja, Prapati is the highest state of a devotee of God. Prapati means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Strong faith that God is the only protector. (5) A feeling of total helplessness and dependence on God (6) Total self-surrender (atmanikshepa).When the first five characteristics are fulfilled, atmanikshepa is the result. He then becomes an instrument in the hands of God and God operates through him.The devotee needs to blend his own effort with God's grace. Self-effort helps him reach a level of spiritual fitness to become graceworthy and recognize God's grace as God's grace, not an accident.The 10th verse of the 13th chapter expounds the idea that the highest devotion, unwavering dedication to one spiritual ideal, is the same as highest knowledge, where we realize the infinite oneness of existence, when we realize that the same truth is all-pervading, transcendent, and immanent in all beings. The devotee realizes that the God he worships in the temple is in the hearts of everyone.There are a few billion people in the world, each at a different level of evolution. Their understanding of God depends on their own evolution. Hinduism gives the flexibility to use a symbol that pleases the devotee based on his level of evolution.All deities worshipped by Hindus are different symbols of the same divine reality. The purpose of the image is to help the devotee in his meditation. The devotee withdraws his mind from external objects, he conceives of the presence of the divine principle in that image, he then worships and meditates on the divine principle in that image chanting his mantra, and ultimately, he meditates on the divine principle present within him and everywhere.Every religion has a symbol. A book is a symbol. A building is a symbol. When someone prays in a direction, that direction is a symbol. 

May 28, 1997 San Francisco Continued from Part 1

May 28, 1997 San Francisco To be continued in Part 2

Is there a stotram (devotional set of verses) composed by Adi Shankaracharya that laments one's helpless condition, seeks divine protection, surrenders to Bhagavan, lays out the stumbling blocks in one's spiritual journey and invokes the urgency of enquiry into samsaara - all at once! It is Sri Lakshmi Narasimha Karavalamba Stotram! Just as Prahlada, Narayana's beloved devotee was protected by Narasimha avataara, we too will be protected and blessed if we seek refuge in Lakshmi Narasimha. We look into the meaning of this powerful stotram composed of 17 verses. The podcast transcript - https://arshavidyananda.in/279-powerful-blessings-and-protection-of-lakshmi-narasimha-sri-lakshmi-narasimha-karavalamban-stotram/ Our latest newsletter - Aarsha Vidya Bharati - May 2024 - Jaya Jaya Shankara| Ādi Śaṅkarācārya Jayanti| Participating in the 6months Vedanta course Rishikesh| Śri Natarāja Stotram| Poem And more! - https://mailchi.mp/954e75cd6b48/aarsha-vidya-bharati-may2024 Our monthly newsletter will bring you more happiness, more wisdom and more freedom. To subscribe to Aarsha Vidya Bharati - https://mailchi.mp/cea95b9ad987/aarsha-vidya-bharati Vedanta - the river of wisdom is a weekly podcast by Swamini B (Brahmaprajnananda), a Vedanta teacher, writer and Hindu monk. Please follow, learn and enjoy Youtube - https://www.youtube.com/arshavidyananda Instagram - https://www.instagram.com/arshavidyananda Twitter - https://twitter.com/arshavidyananda To connect and learn Vedanta - www.arshavidyananda.in --- Send in a voice message: https://podcasters.spotify.com/pod/show/the-river-of-wisdom/message

May 14, 2003 Badger Continued from Part 1 & Part 2

May 14, 2003 Badger Continued from Part 1 & to be continued in Part 3

May 14, 2003 Badger To be continued in Part 2 & 3

May 12, 1996 Wales

When there seems no way out of suffering, Bhagavan always appears in the most mysterious of forms to bless his devotees. We see this in the events leading to Hiranyakashipu who determined to kill his son Prahlada, challenges the very existence of God and the 4th manifestation of Vishnu appears as Bhagavan Narasimha. And how! To read the podcast transcript - https://arshavidyananda.in/278-narasimha-s-justice-and-prahladas-devotion-a-story-of-divine-protection/ We had heard about Prahlada's wisdom teachings and devotion in Episode 271 - https://podcasters.spotify.com/pod/show/the-river-of-wisdom/episodes/271-Wisdom-teachings-by-Prahlada--a-child-devotee-of-Narayana-Bhagavatam-e2hhuob Our latest newsletter - Aarsha Vidya Bharati - May 2024 - Jaya Jaya Shankara| Ādi Śaṅkarācārya Jayanti| Participating in the 6months Vedanta course Rishikesh| Śri Natarāja Stotram| Poem And more! - https://mailchi.mp/954e75cd6b48/aarsha-vidya-bharati-may2024 Our monthly newsletter will bring you more happiness, more wisdom and more freedom. To subscribe to Aarsha Vidya Bharati - https://mailchi.mp/cea95b9ad987/aarsha-vidya-bharati Vedanta - the river of wisdom is a weekly podcast by Swamini B (Brahmaprajnananda), a Vedanta teacher, writer and Hindu monk. Please follow, learn and enjoy Youtube - https://www.youtube.com/arshavidyananda Instagram - https://www.instagram.com/arshavidyananda Twitter - https://twitter.com/arshavidyananda To connect and learn Vedanta - www.arshavidyananda.in --- Send in a voice message: https://podcasters.spotify.com/pod/show/the-river-of-wisdom/message

“Narada Muni delivered his instructions both to me, who was within the womb, and to my mother, who was engaged in rendering him service. Because he is naturally extremely kind to the fallen souls, being in a transcendental position, he gave instructions on religion and transcendental knowledge. These instructions were free from all material contamination.” (Shrimad Bhagavatam, 7.7.15)

Prahlada was the son of an asura Hiranyakashipu and due to a set of unique circumstances found himself to be devoted deeply to Bhagavan Narayana. His bhakti, devotion was so steadfast that all attempts to dissuade him including attempts to kill him did not work. What wisdom did he share with his own father and his friends? We look into it, through a section of the Bhagavatam. Podcast transcript - https://discoveratma.com/271-wisdom-teachings-by-prahlada-a-child-devotee-of-narayana-bhagavatam/ Details of the upcoming Dhyaanam course - https://www.hua.edu/courses/dhyaanam-meditation-and-the-meditator Aarsha Vidya Bharati - Mar 2024 - 4 Essential Factors for Learning| Mahashivaratri| Sri Nataraja Stotram| Heritage Hub| Pashupatinath Yātra| And more! - https://mailchi.mp/3576ecea11a8/aarsha-vidya-bharati-mar2024 Our monthly newsletter will bring you more happiness, more wisdom and more freedom. To subscribe to Aarsha Vidya Bharati - https://mailchi.mp/cea95b9ad987/aarsha-vidya-bharati Vedanta - the river of wisdom is a weekly podcast by Swamini B (Brahmaprajnananda), a Vedanta teacher, writer and Hindu monk. Please follow, learn and enjoy Youtube - https://www.youtube.com/@DiscoverAtma Instagram - https://www.instagram.com/discoveratma Twitter - https://twitter.com/discoveratma To connect and learn Vedanta - www.discoveratma.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/the-river-of-wisdom/message

“Prahlada Maharaja, a small child of only five years, became the object of envy for his great father, Hiranyakashipu, only because of his becoming a pure devotee of the Lord. The demon father employed all his weapons to kill the devotee son, Prahlada, but by the grace of the Lord he was saved from all sorts of dangerous actions by his father. He was thrown in a fire, in boiling oil, from the top of a hill, underneath the legs of an elephant, and he was administered poison.” (Shrila Prabhupada, Shrimad Bhagavatam, 1.15.16 Purport)

“If the doors of perception were cleansed everything would appear to man as it is, infinite.” - William Blake / “…when the good is a furlong off, and we with our beetle eyes can only see three inches, it takes some confidence in general principles to pull us through.” – Sir Arthur Conan Doyle / confidence in the principle of aham
bramasmi / the pandit sees everyone equally / saintly persons try to emulate Prahlada's character by practicing freedom from animosity / only devotion grants access to the greatest secrets of the Vedic wisdom / the last snare of illusion B 7.5.6-12

“If the doors of perception were cleansed everything would appear to man as it is, infinite.” - William Blake / “…when the good is a furlong off, and we with our beetle eyes can only see three inches, it takes some confidence in general principles to pull us through.” – Sir Arthur Conan Doyle / confidence in the principle of aham
bramasmi / the pandit sees everyone equally / saintly persons try to emulate Prahlada's character by practicing freedom from animosity / only devotion grants access to the greatest secrets of the Vedic wisdom / the last snare of illusion B 7.5.6-12

“If one is engaged in the advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected because material nature is so constituted. Even a boy like Prahlada, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion.” (Shrila Prabhupada, Bhagavad-gita, 13.8-12 Purport)

2023-12-02 ISV Prahlada Maharaja's Prayers SB 7.9.7-51 - HG Vaisesika Dasa by Vaisesika Dasa

The Vamana Avatar of Vishnu ,comparatively speaking,is less dicussed about and the temples for Vamana and Vishnu revealing himself as Trivikrama are limited. Vamana's famius temple from where He took His step to measure the world given to Him by Mahabali is in Kerala and there is a Temple for Trivikrama ,when Vishnu measured the world is in Kanchipuram,Tamil Nadu. The incident narrated about Vamana Avatar is this. King Mahabali ,Grandson of Prahlada and son of Virochana was found harassing the Dhanavas and Lord Vishnu took the Avatar as Vamana,Dwarf to discipline him. Mahabali,because of his pious nature and the boons he had received,was difficult to vanquish by any done by warfare. So,when Mahabali performed a Yagnya,Lord Vishnu,in the form of a Dwarf,Vamana took part in the Yagnya. It is mandatory to gift Brahmins,the Realized ones,at the end of the Yagnya. When Vamana,the Dwarf,asked for Three Feet of Land measured by his feet,Mahabali gave him the gift despite the warning by his Guru Sukracharya. Vamana,it is interpreted,measured the Earth with his first step,the sky with the second and as there was nothing else was available to measure for the third step,Mahabali offered his head as the third step and Vamana pushed Mahabali to Patala Loka and gran.ted him the boon to visit his people once a year. This visitation by Mahabali is celebrated as Onam Festival in Kerala every year even today. Now,Indian texts have three meanings,at least. One is the word to word textual meaning, The second the philosophical interpretation and the third, Historical/esoteric/tantric interpretation. In this incident word by word interpretation narrates the story and conveys that,however mighty one may be,if he is overwhelmed by power and resorts to unrighteous conduct he will be ruined. If he has bee pious,Divine Grace shall prevent total ruin. At the philosophical level,one who is steeped in Ahankaara ,the feeling of ‘I' and attachments to power and riches would be blessed by Divine Grace to remember his Sattivic Swabhava or nature and realize the Reality. I am providing the historical interpretation below. Kerala was a part of Tamil kingdom in Lemuria and Lemurians were referred to as the Southerners,Dravida and were reported to be in Patala,down the earth. The territories we call as south east Asia Australia were in the south. One must remember that the landmass of the earth was different then. Lemuria and MU territories encompassed these areas. Ramayana and Sumerian texts state that Lemurians lived there. Shiva,who predates Sanatana Dharma was in the south. Shiva's trishul marks are found as Nazca lines in Peru. The Incas,Mayas were the descendants of the Tamils. https://ramanan50.wordpress.com/2015/02/01/incas-of-peru-ancestors-tamils-celebrate-makara-sankaranti/ You may read more articles on these subjects by following the related articles in the link provided above. Indra and Virochana( father of Bali) are found in Bali. Vedas are called Catur Veda Sira in Bali Ancient Brahmin Village is in Bali Moving to Patala Loka by Bali means that Bali moved further south or down to the areas we now know as SouthEast Asia,Asia-Pacific. The Tolltechs,Incas,Mayas have a close link with Tamils/Keralites. Spanish has affinity to Tamil. ‘Prahlada's son was Virochana and his son was Bali (Mahabali). When Bali was performing Yagna under supervision of his guru Sukracharya, Vishnu came as Vamana(dwarf or kid) and asked for donation of ‘three pada Bhoomi.' This is wrongly interpreted as 3 foot land. Infact it is 3 quarters of Land (pada here is similar to nakshatra pada in vedic astrology, where each nakshatra is divided into 4 padas [quarters]). At that time, Bali was ruling over Asia, Europe and Africa. So he donated these 3 human inhabitated lands to Vamana and decided to leave. Vamana was satisfied with Bali and gave him a boon of https://ramanisblog.in/2016/12/26/mahabali-founded-bali-discovered-americas-polynesia-south-eas --- Send in a voice message: https://anchor.fm/ramanispodcast/message

Q & A Who Remained in Brahma´s Post after Brahma Attained Perfection as Haridasa Thakura?Dealing with PrideWhy is it that Narasingha Appeared if Prahlada´s Istadeva was Krishna? Lecture given at Mahaprabhu Mandira, Sofia on June 25, 2022

Title: Spiritual Journey - The Four Stages12th chapter: verse 8, 9, 10, 11In the 8th through 11th verses of the 12th chapter, Lord Krishna describes the spiritual journey of a seeker in descending order of evolution.8th verse: “You fix your mind and intellect on Me. There upon, you will always live in Me.”Mind (manah) is the contemplative aspect of the mental system, which thinks but is not settled on a decision. When we see an object from a distance and are unsure whether it is a human being or pillar, that state of the mental system is the mind. When we come to a decision on our speculation, that state of the mental system is intellect (buddhi).When we identify with a higher ideal, both mentally and intellectually, we live in that ideal and that ideal lives in us. This is the highest state of devotional evolution.This highest state, where we are completely absorbed in our ideal, is not easy to achieve. In our spiritual journey, there are four levels through which we travel. Suppose we are reciting a sacred word symbol, we go through the following evolution: Vaikhari (verbal repetition with sound), madhyama (verbal repetition, no sound), Pashyanti (silent, focused on the meaning of the mantra), Para (realize the essence). Para is the level described in the 8th verse. It is an evolution from the gross to the subtle, from outer to within, and from external practice to internalization.For seekers who have not reached this highest state, Lord Krishna provides alternative options in the 9th-11th verses.9th verse: “If you cannot fix your mind and intellect on Me, then you can reach the higher goal through Abhyasa-Yoga (uniting with God through repeated practice).”Abhyasa-Yoga is described by Prahlada in the Bhagavata Purana. It is called Navadha Bhakti - Sravanam (Hearing about God), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Surrendering to Him).Devotion to God should make us a better human being. In the 13th and 14th verses of the 12th chapter, Lord Krishna describes the spiritual characteristics of a devotee. He says that such a devotee is content, he is a friend of everyone, and he is sympathetic to everyone. There is a total absence of negative feelings in him.10th verse: “If you are incapable of doing Abhyasa-Yoga, then do all your work as My work.”To do Abhyasa-Yoga, we need a friendly mind. A beginner's mind may not cooperate when he starts spiritual practices. This is due to karmic blocks or accumulated samskaras which make him act in a certain manner. Such a mind should be given healthy food first and turned into a friend. This can be done by bringing spirituality to all secular work. How? By thinking that everything is God's work. Then his mind will evolve to a stage where he can practice Abhyasa-Yoga.Even if we don't think it is God's work, it is really God's work. Suppose a person is traveling in a train. If he moves around in the train, he cannot reach the destination faster. He will reach the destination when the train reaches its destination. The train is doing the work. Similarly, even though we are not aware of it, everything is God's work. When we do the work as God's work, we don't feel the weight of the work, and we are free from anxiety.11th verse: “If you are unable to do your work as My work, then offer the fruits of your actions to Me.”For example, when one returns home after a day's work, he can mentally say: “Whatever I have done today and its results, I leave it to God.” Slowly his old mind will disappear, and a new mind will take its place, enabling him to do his work as God's work.

Title: Navadha Bhakti – Nine Methods of Worship12th chapter: verse 1, 2, 3, 41st verse: Arjuna asks: “Some people worship God with name and form – they chant and pray. Others worship the imperishable, the unmanifest. Which is better?”Arjuna's question comes from a conflict he is facing. From earlier chapters, Arjuna knew that there are two ways of looking upon God. (1) God as the creator and protector, who listens to our prayers (2) God as the all-pervading divine spirit, transcending names and forms. Arjuna thought he could choose between God with form or God without form.It is not a matter of our intellectual choice. It is a matter of our own spiritual evolution. A ten-year-old boy has to attend primary school first – he cannot just choose to go to a university. Similarly, we need to start our spiritual life based on where we stand and what we are fit for. Even Buddha had to evolve through 543 life cycles before becoming Buddha.2nd verse: To encourage Arjuna and to have him focus on God with name and form, Lord Krishna answers in the second verse. “There are some devotees who put their whole mind on Me, they worship Me, and they are completely dedicated to Me. To them, I reveal My true nature. They are certainly great Yogis.”Lord Krishna continues with his answer in the 3rd through 20th verse.3rd and 4th verses: “But those higher spiritual seekers, who have their senses under control, who are even-minded, who are fully focused on the Atman as the divine spirit within them and as the all-pervading divine reality without names and forms – they also attain Me alone.”Normally our mind flows towards the external world through our senses of perception and action. These advanced seekers, when they think of God, they can keep their mind focused on that divine idea. Swami Vivekananda said: “Standing in the middle of market street in San Francisco, if you can meditate, then you are a Yogi.”For those who have not reached this higher state, they should set apart some time for spiritual practices in the middle of their secular activities.There are nine ways of connecting with God, as taught by Prahlada in the Bhagavata Purana. It is called Navadha Bhakti - Sravanam (Hearing about God), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Surrendering to Him, also known as Prapatti or Sharanagati).Devotion comes when we give a spiritual orientation to our natural emotions and feelings – we divert these emotions towards God. When we do so, we get a feeling of inner fulfillment and contentment.Our ego can also be given a spiritual orientation. If we do not direct our ego towards good channels, it will go towards negative ones. Whatever we do, do as an offering. Then spiritual qualities will come to us. Finally, we can transcend ego.Prapatti or Sharanagati is the highest state of a devotee of God. Prapatti means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Total self-surrender.Such a devotee considers every hindrance as a blessing in disguise. He interprets every problem of life in a spiritual way.Bhagavata Purana has beautiful stories of devotion. Ajamila's story illustrates how devotion comes to our rescue at the time of death. Ajamila initially led a spiritual life but had a deviation later. His son's name was Narayana, synonym of Lord Vishnu. At the last moment, when he uttered Narayana to call his son, his mind went towards Lord Vishnu, and he attained liberation.In the Ishavasya Upanishad, there is a verse where a dying man pleads to his mind: “O my mind, remember all the good deeds you have done.” At the point of death, we feel helpless and want to hold on to something. We should have a storehouse of good thoughts that can give us a sense of fulfillment at the last moment.In Pantheism, when we equate nature to God, our mind begins to evolve spiritually. Ancestor worship reminds us that there is something beyond the body and makes us think beyond the empirical. In image worship, one does not equate the image to God. When a spiritual seeker worships an image, he first invokes and projects the all-pervading divine principle in that image.

May 14, 2003 Badger Continued from Part 1 & 2

12th chapter: verse 1 is about Bhakti Yoga – the path of devotion. Gita classifies spiritual practices in three categories depending on the temperament of the person. Those who are intellectual in nature and have complete sense control can pursue Jnana Yoga. Those involved in action can pursue Karma Yoga by performing all actions with detachment and unselfishness. The third path is Bhakti Yoga, the path of devotion.Narada Bhakti Sutra defines Bhakti as the “nature of supreme, unselfish love for God”. In Bhakti, we give a spiritual orientation to our natural emotions and feelings – we divert these emotions towards God. In Bhakti tradition, one can look upon God with various attitudes – as Mother, father, child or friend. When we divert our emotions towards God, we get a feeling of inner richness, joy, fulfillment, and contentment.Inner contentment is not the absence of dis-satisfaction. It is called Santosha in Sanskrit. Inner contentment is the first sign of a true devotee. A true devotee can never be bitter towards anyone.Bhagavata Purana is one of the Hindu classics on bhakti. It was written by Vyasa and has over 18,000 verses divided into twelve skandhas and 335 chapters. Vyasa wrote the Bhagavata Purana on the advice of Narada to help the common man get inner spiritual contentment.1st verse: Arjuna asks: “Some people worship God with name and form – they chant and pray. Others worship the imperishable, the unmanifest. Which is better?”Arjuna's question comes from a conflict he is facing. From earlier chapters, Arjuna knew that there are two ways of looking upon God. (1) God as the creator and protector, who listens to our prayers (2) God as the all-pervading divine spirit, that is Nirakara, transcending names and forms. Arjuna thought he could choose between God with form or God without form.It is not a matter of our intellectual choice. It is a matter of our own spiritual evolution. A ten-year-old boy has to attend primary school first – he cannot just choose to go to a University. Similarly, in the beginning of our spiritual journey, we worship God with rituals. As we evolve, our idea of God also evolves. Upon the highest realization, we see the presence of God within and outside the place of worship.If our mind is pure and we have total sense control, then we can feel the presence of the divine everywhere. Just believing that God is everywhere is not enough – it has to become our own spiritual experience. It is not philosophy – it is a matter of our own spiritual experience.A university professor does not have to learn alphabets – he naturally uses them. He does not reject alphabets but transcends the need to learn them. Similarly, at the highest spiritual level, one transcends rituals - he does not reject them.Shankaracharya is the greatest teacher of Advaita. He taught that the highest devotee is one who feels the presence of God everywhere and spiritualizes all his secular activities. The essence of his teachings is that we can transcend rituals. The same Shankaracharya wrote the most wonderful devotional poems in Sanskrit, praising God with form.Under Bhakti tradition, even hatred can be directed towards God – with the constant thought of a divine idea, divinity enters our hearts.In the Bhagavata Purana, Prahlada is one of the greatest devotees, and was born to a demon, Hiranyakashipu. He teaches Navadha Bhakti to his friends. Under Navadha Bhakti, one follows nine disciplines: Sravanam (Hearing about God ), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Offering Oneself to Him).Our ego can also be given a spiritual orientation. We can be proud that we are devotees. If we do not direct our ego towards good channels, it will go towards negative ones. Whatever we do, do as an offering. Then spiritual qualities will come to us. Finally, we can transcend ego.

May 14, 2003 Badger Continued from Part 1 & To be continued in Part 3

May 14, 2003 Badger To be continued in Part 2 & 3

Kishore Krsna das—Prahlada: Simple-Hearted Devotion, part 5

Sarada singt das Sri Nrisimha Mahamantra, ein Vishnu Kirtan, in einem Samstagabend Satsang bei Yoga Vidya in Bad Meinberg. Du findest dieses Mantra im Yoga Vidya Kirtanheft unter der Nr. 108. Weitere Erläuterungen zu diesem Kirtan sind online im Yoga Vidya Kirtanheft Blog unter Sri Nrisimha Mahamantra zu finden. Hier ist der Text zum Mitsingen: Ugram Viram Maha-vishnum ‘ Jvalantam Sarvato-mukham / Nri-sinham Bhishanam Bhadram ‘ Nrityu-nrityum Namany Aham // 1 // Namas Te Nara-sinhaya ‘ Prahlada-hlada-dayine / Hiranya-kashipor Vaksah- ‘ Shila-tanka-nakhalaye // 2 // Ito Nri-sinhah Parato Nri-sinho ‘ Yato Yato Yami Tato Nri-sinhah / Bahir Nri-sinho Hridaye Der Beitrag Sri Nrisimha Mahamantra mit Sarada erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.

Kishore Krsna das—Prahlada: Simple-Hearted Devotion, part 4

Kishore Krsna das—Prahlada: Simple-Hearted Devotion, part 3

Dec 1998/ Jan 1999 Singapore Continued from Part 1 & 2

Dec 1998/ Jan 1999 Singapore Continued from Part 1 & To be continued in Part 3

Dec 1998/ Jan 1999 Singapore To be continued in Part 2 & 3

10th chapter: 20th verse, 41st verse, verses 25-34The summary of the 10th chapter is that everything is an expression of the divine. This divinity is immanent within us. We can manifest this divinity by seeing its presence in anything that is sublime supreme, beautiful and creative. Then, when we look around, we won't see anything other than the divine.The central thesis of the 10th chapter is in the 20th verse and 41st verse. It is important to properly understand both these verses to make sense of verse 21 onwards, where Lord Krishna describes his manifestations.In the 20th verse, Lord Krishna says: “O Arjuna, I am present in the heart of all beings as the indweller– residing there I regulate and function everything. I am the beginning; I am the middle; and I am the end of all beings.”In the 41st verse, Lord Krishna says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.” Wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality.From the 25th to 34th verse, Lord Krishna describes his manifestations.In the 25th verse, Lord Krishna says: “Among the sounds, I am Omkara.” Omkara is the essence of all human sound and speech system. It represents the totality and oneness of existence. Omkara should be chanted with a lengthened vowel sound. It begins and ends in silence. Its chanting gives us inner tranquility and peace.In the 25th verse, Lord Krishna also says: “Among prayers, I am japa-yajñaḥ”. Japa-yajñaḥ is the most sublime form of spiritual practice - a state where the devotee is naturally and spontaneously merged in the continuous recital of the mantra.Mantra japa has four stages in descending order: Para (realize the essence), Pashyanti (focused on the meaning of the mantra), madhyama (verbal repetition, no sound) and Vaikhari (verbal repetition with sound). It is an evolution from the gross to the subtle, from outer to within, and from external practice to internalization.In the 26th verse, Lord Krishna says: “Among sacred trees, I am Ashvattha; among divine sages, I am Narada; among perfect souls, I am Kapila.” Narada is a sage in Hindu mythology who appeared before anyone needing spiritual guidance and helped them.In the 29th verse, Lord Krishna says: “Among the regulators, I am Yama.” Yama is the great equalizer – real equality is possible only in the palace of the Lord of death.In the 30th verse, Lord Krishna says: “Among demons, I am Prahlada.” Prahlada is one of the greatest devotees, and was born to a demon, Hiranyakashipu.In the 31st verse, Lord Krishna says: “Among warriors, I am Rama.” Rama was an embodiment of dharma. He was a warrior but an embodiment of ahimsa. Valmiki is the author of Valmiki Ramayana, and his own story of spiritual transformation is very inspiring.In the 33rd verse, Lord Krishna says: “Among compounds, I am Dvandva; I am the dispenser of fruits of all actions.” Dvandva is a linguistic compound in Sanskrit in which any number of nouns can be concatenated together with equal importance. There is a cause effect link in whatever we do – the result of our action may be invisible, but it is felt. These results are dispensed by the indweller within us.In the 34th verse, Lord Krishna says: “I am the all-consuming death. I take the form of the exquisite feminine qualities such as good name, prosperity, speech, memory, intelligence, and endurance.” Death is inescapable. However, it can be transcended when we realize our deathless dimension, as the Atman.Brihadaranyaka Upanishad has a profound dialogue between Yajnavalkya and Maitreyi where Maitreyi questions whether wealth can give eternal happiness and immortality.

born into Bhakti / being schooled in ashrams / freeing the Soviet Krishna devotees / traveling the world with Indradyumna Swami / becoming a professor / Leadership Lessons From the Bhagavad-gita Follow on IG @sriprahlada_official Follow on FB Sri Prahlada Das

Notations -> http://www.shivkumar.org/music/#d Darithapu Leka Ragam: Saveri (15th Melakartha (Mayamalavagowla) Janyam) ARO: S R1 M1 P D1 S || AVA: S N3 D1 P M1 G3 R1 S || Talam: Deshadi Composer: Tyagaraja Version: Neyveli Santhanagopalan Pallavi: Darithaapu Leka Vedithe Dayaraademo? Sri Raama Anupallavi: Kari Dhanamulu Galgite Karunichi Brotuvemo! Charanams: Alanaadu Nirjara Vairi Baaluni Juchi Brochitivi Gaani Valachi Padamula Nammite Varami Dochunaa ? Tyaagaraaju Meaning: (From TK Govinda Rao's Book) Sri Rama! Perhaps you will not (“raademo”) care (“daya”) for one, poor and helpless(“daridaapa leka vedithe”) like me. Probably one must parade a paraphernalia of elephants (“kari”) and pompous show (“galgite”) of wealth (“dhanamu”) to attract your grace (“karuninchi Brotuvemo”). Once (“alanadu”), did you not, protect “juchi brochitivi”) Prahlada (“baaluni”) from the terrible wrath of his father – Hiranya Kashipu who was the arch enemy (“vairi”) of the celestials (“nirjara”)? But (“gaani”) you hesitate to oblige (“varami dochuna”) this Tyagaraja who has also clung (“valachi”) to your feet (“padamula”) with firm devotion (“nammite”).

Notations -> http://www.shivkumar.org/music/#e Enati Nomu Phalamu Ragam: Bhairavi (20th Mela Natabhairavi Janyam) ARO: S G2 R2 G2 M1 P D2 N2 S || AVA: S N2 D1 P M1 G2 R2 S || Talam: Adi Composer: Tyagaraja Version: Semmangudi / MS Subbalakshmi Meaning courtesy: V Govindan, Tyagaraja Vaibhavam Pallavi: Enaati Nomu Phalamo! Ye Daana Balamo! Anupallavi: Srinaatha! Brahmakainanu Needu Seva Dorakuna? Tanaku Galukuta Charanams: Sundaresha! Suguna Brunda ! Dasharatha Nandana Aravinda Nayana Paavana! Andagaada! Tyaagaraajanuta! Sukhamanubhavimpa Dorigeeraa Bhali ! Tana Meaning: (From Tyagaraja Vaibhavam) http://thyagaraja-vaibhavam.blogspot.in/2007/05/thyagaraja-kriti-enaati-nomu-raga.html In the kRti ‘EnATi nOmu phalamO' – rAga bhairavai, SrI tyAgarAja describes the ecstasy of prahlAda of worshipping the Lord. This kriti forms part of dance-drama 'prahlAda bhakti vijayaM'. P: Is this privilege a result (phalamO) of my earlier (E nATi) (literally which period) austerities (nOmu) or is it due to the strength (balamO) of some (E) (literally what) charities (dAna) made by me! A: O Consort (nAtha) of lakshmi (SrI)! Is Your (nIdu) service (sEva) attainable (dorukunA) even (ainanu) by brahmA (brahmaku) (brahmakainanu)? Is attaining such a service (kaluguTa) by me (tanaku) (literally for me) a result of my earlier austerities or is it due to the strength of some charities made by me! C: O Beautiful (sundara) Lord (ISa) (sundarESa)! O Lord full of (bRnda) virtues (suguNa)! O Son (nandana) of King daSaratha! O Lotus (aravinda) (nandanAravinda) Eyed (nayana)! O the Holy One (pAvana)! O The Handsome One (andagADa)! O Lord praised (nuta) by this tyAgarAja! I could get (dorikerA) the privilege of experiencing (anubhavinca) the comfort (sukhamu) (sukhamanubhavinca); well done (bhaLi)! Is this privilege a result of my (tanaku) (literally for me) earlier austerities or is it due to the strength of some charities made by me!