Podcasts about Sakti

Gang gets to talk about the slowly falling apart Hindi film industry and ask all of us ki kyu nahi ban sakti India me ab phir se a movie like Dil To Pagal Hai. Then they talk about the Maharashtra elections, Sambhal violence and Bangladesh.

In a Zoom meeting with the Ramana Maharshi Foundation UK on 9th November 2024, Michael discusses Śrī Aruṇācala Navamaṇimālai verse 1. ஸ்ரீ அருணாசல நவமணிமாலை: Śrī Aruṇācala Navamaṇimālai Verse 1 அசலனே யாயினு மச்சவை தன்னி லசலையா மம்மையெதி ராடு — மசல வுருவிலச் சத்தி யொடுங்கிட வோங்கு மருணா சலமென் றறி. acalaṉē yāyiṉu maccavai taṉṉi lacalaiyā mammaiyedi rāḍu — macala vuruvilac catti yoḍuṅgiḍa vōṅgu maruṇā calameṉ ḏṟaṟi. பதச்சேதம்: அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும். அசல உருவில் அச் சத்தி ஒடுங்கிட, ஓங்கும் அருணாசலம் என்று அறி. Padacchēdam (word-separation): acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum. acala uruvil a-c-satti oḍuṅgiḍa, ōṅgum aruṇācalam eṉḏṟu aṟi. அன்வயம்: அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும். அசல உருவில் அச் சத்தி ஒடுங்கிட, அருணாசலம் ஓங்கும் என்று அறி. Anvayam (words rearranged in natural prose order): acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum. acala uruvil a-c-satti oḍuṅgiḍa, aruṇācalam ōṅgum eṉḏṟu aṟi. English translation: Though being actually he who is motionless, in that assembly hall he dances opposite Mother, who is acalā. Know that when that śakti subsides back in the motionless form, Arunachalam is exalted. Explanatory paraphrase: Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears], in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ]. Know that when that śakti [the divine Mother] subsides back in the motionless form [the original, natural and fundamental form of Lord Siva], Arunachalam is exalted [that is, in the motionless form of Arunachalam, which rises high above all his other forms, Lord Siva shines exalted in his natural state as pure being]. Padavurai (word-explanation): அசலனே (acalaṉē): actually motionless, actually he who is motionless {acalaṉ is the masculine form of the neuter acalam, a Tamil form of the Sanskrit acala (the negative and opposite of cala, ‘moving', ‘moveable', ‘unsteady', ‘unfixed', ‘inconstant' or ‘fickle'), ‘unmoving', ‘motionless', ‘immoveable', ‘steady', ‘fixed', ‘constant', ‘permanent' or ‘mountain'; and the suffix ē is an intensifier that in this context implies ‘actually', ‘definitely' or ‘certainly'} | ஆயினும் (āyiṉum): though being, though [he] is {ā is a verb that means ‘be', ‘become' or ‘come into being'; āyiṉ is a conditional form of it, ‘if being' or ‘if [anything] is'; and the suffix um when added to a conditional changes its meaning from ‘if' to ‘even if' or ‘though', so āyiṉum means ‘though being' or ‘though [anything] is'} >>> so ‘அசலனே ஆயினும்' (acalaṉē āyiṉum), means ‘Though being actually he who is motionless', thereby implying: Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears] > so ‘அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும்' (a-c-savai-taṉṉil acalai ām ammai edir āḍum), means ‘in that assembly hall he dances opposite Mother, who is acalā', thereby implying ‘in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ]', and hence this first sentence, ‘அசலனே ஆயினும், அச் சவை தன்னில் அசலை ஆம் அம்மை எதிர் ஆடும்' (acalaṉē āyiṉum, a-c-savai-taṉṉil acalai ām ammai edir āḍum), means ‘Though being actually he who is motionless, in that assembly hall he dances opposite Mother, who is acalā', which implies: Though he [Lord Siva] is actually acalaṉ [he who is motionless, being the one immutable ground from which and in which everything else appears], in that assembly hall [of Chidambaram] he dances [in the form of Nataraja] opposite [the divine] Mother, who is acalā [the consort of acalaṉ].

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Kya Dua Se Taqdeer Badal Sakti Hai? - Qasim Ali Shah with Syed Sarfraz ShahSubscribe to Syed Sarfraz Ahmad Shah Official YouTube Channel ▶️ https://www.youtube.com/@syed-sarfraz-a-shah-officialVisit Syed Sarfraz Ahmad Shah official website to read and listen all books for free

Ente kebal hukum!? kecuali polisi takut sama backup-an nya

Kamzori. Kyun auron ki tarah tumse keh nahi pata theek hoon main? Kyun tumse sach kehne ko jee chahta hai Kyun auron ki tarah tumse keh nahi pata main sab sambhaal lunga! Kyun tumse apna darr baantne ko jee chahta hai- Joy G Kya aap rishton mein vulnerable ho pate hain? Kya kisi ne aapko apni kamzoriuyon ke bare mein bataya hai? Kya bina vulnerability darshaye rishton mein deep connection sambhav hai? Aaiye is khaas episode mein Vulnerability par baatchit karte hain. Humare relationships par iske gehre asar ko samajhte hain.     Agar aapko yeh episode pasand aaya ho to aap please isey like, rate aur share kar lijiyga aur channel ko follow aur subscribe bhi kar lijiyega. Mujhe issey kaafi prerna milegi aur main aapka bahut aabhari rahunga. Dil Meri Jaan with Joy G, woh podcast show hai, woh manch hai jahan aap aur main milkar relationships yaani riston ke baarein mein, jazbaaton ke baarien mein, ehsaason ke baarein mein baatchit karengey, inhe samjhenge, kareeb se jaanenge shero-shayari ki madad se, kavitaon, ghazalon, nazmon aur geeton ki madad se, philosophers ki madad se. Is podcast show ka maqsad hi rishton, jazbaaton aur ehsaason ko samajhna hai aur zindagi ko ek naye andaaz se dekhne ki koshish karna hai. Aapke saath milkar ek aisi community banani hai jahan hum ek naye nazariye se rishotn ko dekh sakein aur unhe ek behtareen tareekey se nibha sakein. Agar aap relationships ke baarein mein, emotions ke baarein, feelings ke baarein mein kuch bhi discuss karna chahtey hain ya kuch bhi share karna chahte hai to mujhe email zaroor kijiyega, mera email id hai ⁠dilmerijaanwithjoyg@gmail.com⁠ Aur doston agar aap zindagi, relationships, music mein dilchaspi rakhtein hain to kindly mujhse Instagram par bhi judein, mera Instagram handle hai @dilmerijaanwithjoyg. Main yahan shero-shayri, nazm, ghazal, sangeet ya poetry se zindagi ko dekhne ki, samajhne ki koshish karta hoon. Aap judhenge toh bahut accha lagega. Credits & Other information: Written and narrated by: Joy G Music: Pixabay Poems/Shers/Nazam used: Credit given to individual artists/ writers/creators Email: ⁠dilmerijaanwithjoyg@gmail.com⁠ Instagram handle: @dilmerijaanwithjoyg Disclaimer: Yeh episode meri niji raai hai, rishton aur ehsaason ke baarein mein meri niji soch hai jo maine zindagi se, apne tajurbe se aur auron ke rishton ko dekhkar, samajhkar haasil ki hai. Maine poori koshish ki hai ki aap ke samne jo bhi pesh karun woh sahi ho. Agar aapko kuch bhi galat lagey toh kindly mujhse share karein aur main immediately usko sudharne ki poori koshish karunga! Aur is episode mein maine meri likhi hui kavitaein, shero-shayari, geet, nazam aur ghazal ka allava kisi bhi dusre artist ka ya funkaar ka kuch bhi ullekh kya hai uska maine credit unko diya hai. Agar usme koi bhi truti hui ho toh main kshamaprarthi hoon!  

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Kya Khwabon Ki Tabeer Maloom Ki Ja Sakti Hai? - by Qibla Syed Sarfraz Ahmad Shah Sahabکیا خوابوں کی تعبیر معلوم کی جا سکتی ہے؟ - قبلہ سید سرفراز احمد شاہ صاحب‎Follow Syed Sarfraz Ahmad Shah (Official) channel on WhatsApp

Faqeeri Ki Raah Par Chaltay Howe Sab Se Bari Galtiyaan Kya Ho Sakti Hai? - by Qibla Syed Sarfraz Ahmad Shah Sahabفقیری کے راستے پر چلتے ہوئے سب سے بڑی غلطیاں کیا ہوسکتی ہیں؟ - قبلہ سید سرفراز احمد شاہ صاحب‎Follow Syed Sarfraz Ahmad Shah (Official) channel on WhatsApp

Murshid, Peer Aur Rahbar Ki Tawaja Kaise Hasil Ki Ja Sakti Hai? - by Qibla Syed Sarfraz Ahmad Shah Sahabمرشد، پیر اور رہبر کی توجہ کیسے حاصل کی جا سکتی ہے؟ - قبلہ سید سرفراز احمد شاہ صاحب‎Follow Syed Sarfraz Ahmad Shah (Official) channel on WhatsApp

Namaz e Taraweeh Kaise Adaa Ki Ja Sakti Hai? - by Qibla Syed Sarfraz Ahmad Shah Sahabنمازِ تراویح تنہائی کیسے ادا کی جاسکتی ہے؟ - قبلہ سید سرفراز احمد شاہ صاحب‎Follow Syed Sarfraz Ahmad Shah (Official) channel on WhatsApp

Join us in a rivetting conversation with rhythm legend Ustad Zakir Hussain, fresh from his historic triple Grammy win. From his days as a young, wildly innovative table player in the US to his enduring musical relationships with maestros and rockstars across the world;  from the spiritual genesis of Shakti to their latest album; from the rich legacy of Hindustani classical music to AI in music; from social media to social fabric, he talks about it all. Don't miss this special episode hosted by Arijit Barman!If you like this episode from Arijit Barman, check out his other interesting episodes on Mohamed Alabbar: Beyond Emaar, Burj Khalifa & Dubai, IPL STUMPVISION: Is Disney's STAR still shining?, How fast can Apple bite into India?, Breaking The Taboo: Time To Regulate And Bet On Betting? And more! You can follow our host Arijit Barman on his social media: Twitter and Linkedin Catch the latest episode of ‘The Morning Brief' on ET Play, The Economic Times Online, Spotify, Apple Podcasts, JioSaavn, Amazon Music and Google Podcasts. See omnystudio.com/listener for privacy information.

Siapa, tho, Mas Indra ini? Apakah dia sebenarnya adalah titisan Indrajit yang dengan senjatanya, panah Nagapasa, bisa membantu kita menyelesaikan tugas-tugas kita, jadi kita tidak perlu repot-repot lagi? Karena apa tidak perlu repot-repot lagi? Karena tugas yang berat akan menjadi ringan apabila tidak kita kerjakan. --- Send in a voice message: https://podcasters.spotify.com/pod/show/sersergairah/message

Hare Krishna Melbourne SB 7.13.40 - Swarupa Sakti Devi Dasi - 7 February 2024 by Hare Krishna Melbourne

Hare Krishna Melbourne Sb 7.13.9 Swarupa Sakti Devi Dasi 17 January 2024 by Hare Krishna Melbourne

"No rito Pancha-makara, a mulher nua adorada não é mais considerada como carne e sangue, mas como uma deusa, como Sakti que incorpora as forças fundamentais do cosmos." . . . Marcar atendimento, cursos e e-books aqui: https://linktr.ee/gisipaz_atendimentos.cursos Ou pelo instagram: @gisipaz_ayurveda --- Support this podcast: https://podcasters.spotify.com/pod/show/gisipaz/support

Kya Turjuma Ke Begair Quran Pak Ki Tilawat Ki Ja Sakti Hai? - by Syed Sarfraz Shah

Bintang tamu kita di episode ini yakni Viona, akan bercerita pengalaman menjalani hubungan yang toksik dan bagaimana bisa bertahan meski pada akhirnya harus berakhir tidak bahagia. Selamat menyaksikan!

In this episode of The Yoga Therapy Hour, host Amy engages in a captivating conversation with Barrie Risman, a long-time yoga teacher deeply rooted in the Iyengar and Anusara traditions. Barrie's expertise and insights have been recognized in esteemed publications such as Yoga Journal, Yoga International, and Elephant Journal. Together, they delve into the profound notion that our yoga practice extends beyond mere structural alignment, encompassing the intricate balance of our body, mind, and spirit through an elemental approach.Barrie introduces the idea that as we attain a harmonious equilibrium within ourselves, we gain clarity about our core values, our purpose in the world, and our true selves. With time, a remarkable shift occurs, propelling us to transcend our individual identity and realize our profound connection to the web of life, the cycles of nature, and the vast intelligence permeating the universe. Ultimately, we come to understand that we are not separate entities but an integral part of Mother Nature herself.Key Points Explored in the Podcast:·        Yoga as a Path to Natural Harmony: Barrie and Amy engage in a discussion on how the practice of yoga can bring us closer to the natural world, profoundly influencing our sense of self, wisdom, resilience, strength, and awe. By aligning ourselves with the elemental forces of nature, we deepen our connection to the world around us.·        Unveiling the Face of Supreme Consciousness: Barrie introduces the concept of Sakti, the embodiment of supreme consciousness. This powerful insight serves as a reminder of the profound spiritual nature of our existence, intertwining the physical and metaphysical realms.·        Sacred Moments in Nature: Communing with the natural world allows us to experience sacred moments that can be revisited during times of anxiety or despondency. Barrie emphasizes the significance of these moments as a source of solace and rejuvenation.·        The Power of Reflective Practices: Barrie highlights the transformative potential of reflective practices such as journaling and receptive listening. These practices enable us to delve deeper into ourselves, fostering self-awareness, and facilitating personal growth.·        Embracing Grief and Collective Suffering: The hosts explore how to navigate personal and collective grief amidst the current state of the world and humanity's suffering. Barrie offers a heartfelt breathing practice to help us embrace and move through our grief, allowing it to flow rather than remaining stagnant within us.·        The Work That Reconnects: Amy and Barrie discuss the profound work of Joanna Macy called "The Work That Reconnects." This framework offers a transformative path to engage with the interconnectedness of life, guiding individuals to find meaning, purpose, and empowerment in the face of the world's challenges.Join Amy and Barrie in this thought-provoking episode of The Yoga Therapy Hour as they unravel the intrinsic link between our yoga practice, the natural world, and our interconnectedness with all living beings. Discover how embracing this profound connection can lead to a profound shift in our perception and illuminate our path towards self-discovery, healing, and ultimately, oneness with the universe. If you would like to receive the free infographics and handouts that correspond to each episode on the Yoga Therapy Hour Podcast, please subscribe to our segmented email list. You will have the opportunity to determine the Infographic Topics that you would like to receive. When The Yoga Therapy Hour Podcast has a topic that corresponds to your choices, then you will receive an email for that week with the PDF's for download.Topics you can choose from include: Yoga Therapy & Mental HealthYoga Therapy & Physical HealthSocial Justice in yoga & Yoga TherapyYoga/Ayurveda ToolboxYoga & Indian PhilosophyGlobal & Trending Yoga Therapy TopicsClick the link below to subscribe. It takes 10 seconds total.https://amywheeler.com/subscribe Check out Amy's website Visit Amy's training section on her website to check out the courses belowYoga therapy training courses 865-certified-yoga-therapist-program www.optimalstateyoganidra.com Contact with Barrie Risman:E-mail: Barrie@barrierisman.com Website: www.barrierisman.com Facebook: @barrierisman @barrierismanyoga Instagram: @barrierisman LinkedIn: @barrierisman Joanna Macy:Active Hope: https://www.amazon.com/Active-Hope-Unexpected-Resilience-Creative/dp/B0B47NGWGS/ref=sr_1_1?crid=24QJOH62FJCBU&keywords=active+hope&qid=1688143602&sprefix=active+hope%2Caps%2C104&sr=8-1  https://www.joannamacy.net/main

The upcoming performance Sakti is a marriage of Malay folk tales, aerial artistry and drumming theatre, set to be performed by air artists VIVA Circus and musicians HANDS Percussion. Bernard Goh, the Founder & Artistic Director, Hands Percussion joins us to discuss this experimental new performance which also promises dance, narration, contemporary music with drums, percussion, gamelan and other musical instruments.

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Dec 07, 1999 Mumbai

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Shakti is the face of Shiva, ie. we can only recognize Shiva by using our practice in the face of manifestation. When we feel a non-difference between these two, we acquire a state of Shiva, we enter the door of our true nature. “When in one who enters the state of Shakti, there ensues the feeling of non-distinction (bet-ween Shakti and Shiva), then that yogi acquires the state of Shiva, for inthe agamas, she (Sakti) is declared as the door of entrance (into Shiva) (Lit., Shakti is like Shiva's face)'”We work on our cushions, with our techniques, as preparation for our work in the face of manifestation, Shakti. We spend time looking inside so that we can look inside while we live outside. And vice versa, we go out into our lives in order to grow inside. Technique alone, meditation in a cave setting, or samsara alone, just going through the motions of life, are both missing the union of shiva and shakti, and it is in this union where growth happens. It is like a cooking flame and a kettle, they need each other to achieve their purpose. Together, they cook down our karma and extract the nourishment and growth. And it is this Union that is at the heart of this text, it is its title and its purpose. Shiva concludes the preface with an additional take on the metaphor given earlier, teaching that there is no shiva or shakti apart from one another, they are one in the same— “Just as by means of the light of a lamp, and the rays of the Sun, portions of space, etc, are known even so, Oh dear one, by means of Shakti is Shiva (one's own essential Self) cognized (i.e. re-cognized).”Jai Deva Singh helps us interpret this last line by looking at it from a few different perspectives:“There are three points suggested by this simile (1) Just as the flame of the lamp is not different from its light; just as the rays of the sun are not different from the sun, even so Shakti is not different from Siva…”This seems like an easy point to agree with and understand, but I feel there is a lot of work required for true recognition. When we are describing inert things like light, it is easy to agree that ‘this too is shiva', but when you have a misunderstanding with someone at work, and there is a lot of emotion, then it becomes much harder to find Shiva, a state of perfection, within what would otherwise feel very imperfect. This is because the ability to recognize Shiva within manifestation takes surrender, takes practice. When we apply our practice to all the various circumstances of our lives, only then, it seems, do we start to see all these circumstances as Shiva. As Swami Rudrananda teaches: “We must come to understand that everything is part of perfection and must be taken in in a state of surrender; it must be digested and transcended. Life must be consumed whole— with all its tensions, pain and joy. Only by surmounting a situation can we achieve the understanding, the nourishment, that that situation offers…My spirit grew by eating that which encompassed me.”(2) Just as through the lamp or the sun, objects of the world are perceived, even so through Shakti the universe is known. Point Two : This reiterates the earlier point that we recognize Shiva through SHaktik that Shakti is Shiva's face. The cooking flame needs the kettle, the kettle needs the cooking flame, they are two sides of one coin— the coin of digesting our karma and growing from it. (3) Just as to perceive the light of the lamp, another lamp is not required; just as to perceive the sun, another sun is not required; they are known by their own light. Even so, shiva is known by his Shakti who is not different from him.”The path of our practice, the path to the heart, is already within us. As Babaji said at the end of one of his satsang answers, “I am not giving you anything you do not already have. I am just making you aware of what is already there.” This path is more than personal, its our true nature. And it is the light of our own awareness that eventually illuminates this inner landscape— when the light of our awareness, which usually shines out, also shines back in. The Sutras and the lineage can point the way, can provide examples and direction, but the lights of this path are motion activated— only the footsteps of our practice can turn them on. We will eventually become enlightened not by someone else's work, but by our own work.

Though there are many forms of fire, from a cooking flame to a heating element, from lightening to the light of your room, all of these forms of fire belong to the same energy of fire— in the same way all the different forms of Shakti that we see around us are all forms of Shiva, they are non-different from Shiva. The analogy becomes even more profound, though, when Shiva teaches that the purpose of all these different forms is to ‘enter into that state of fire', or to enter into the state of Shiva. We use a cooking flame to heat a kettle, or a light to illuminate a room— we don't just sit there and look at the flame or light on its own— in this same way, Shiva suggests, we use meditation techniques to enter into the state of our true nature, not to just look at it or think about it. We took time at the end of class to consider times in our life when we simply don't believe that ‘this too is Shiva'— when a crazy driver cuts you off, for instance, or when you are so tired in the morning and don't have the energy to practice. Hopefully the study of this verse gave you the inspiration you needed to grow through that challenge— and perhaps you had an experience of discovering that ‘indeed, this too is Shiva.'[Time for sharing and discussion]The teachings of “this too is Shiva” continue with us into Verse 20 where we see a new analogy helping us to understand the non-dualistic possibility of “all this indeed being Shiva”…Verse 20: “When in one who enters the state of Shakti (i.e. who is identi-fied with Shakti), there ensues the feeling of non-distinction (bet-ween Shakti and Shiva), then that yogi acquires the state of Shiva, (for) inthe agamas (iha), she (Sakti) is declared as the door of entrance(into Shiva) (Lit., Shakti is like Shiva's face)'”When we sit with a murti, we are practicing uniting Shakti and shiva. The murti is an external object, yet as practitioners we know it is also a doorway to an inner experience. So we look softly externally while feeling softly internally. It's not automatic, it takes practice to see both, but as the text says, when you can feel shiva while perceiving Shakti, you acquire the state of your true nature. To help visualize this we can consider the principles of Prakasha and vimarhsa, which are fundamental aspects of Kashmir Shaivism. As the intro do Kashmir Shaivism teaches, “Kashmir Shaivism constructs a pure monism which assumes a single Reality with two aspects, Prakasha (lit. light, the principle of self-revelation) and Vimarsha (lit. experience, the self-consciousness which brings about the world process).” p. 3Prakasha is the light of awareness that emanates from us, like the light that emanates from the sun. Vimarsha is the reflection of that light off of an external object back to us— the power of self reflection. In physics we know that when we shine light on an object, it is the light that reflects back to us that we see. For example, when driving on a rainy night it can be hard to see the road in front of you because the light bounces forward on the shiney wet surface, instead of reflecting back to you— sometimes you even wonder if your headlights are even on at all. Shiva without Shakti is like that— light shining out without anything to reflect it back within. Shakti, Manifestation, is what makes it possible to recognize Shiva, our true nature. But only if you apply your practice, the practice of seeing shakti while feeling shiva.

The maxim, “Don't miss the forest for the trees” reminds us not to forget the big picture while we move through life's details, and has been a prevailing message in the preface to the Vijnana Bhairava— don't get too caught up in the technique, the path, and forget the goal. And the opposite also holds true— don't miss the trees for the forest— meaning, don't get so caught up in your study of the forest that you stop taking hikes and enjoying the forest. Don't get so star struck by the goal of meditation that you stop participating and growing through your life's karmic equation. Shiva and Shakti are these two inseparable sides of the same coin, Shiva is the ‘forest' you could say, a static concept that pervades our life fully, yet is not itself a physical aspect. And Shakti is the ‘trees', the infinite ways that the forest manifests all around us. Our goal, as yogis, is not to miss the forest or the trees, to participate in our lives fully while maintaining awareness of the goal in our hearts. Yoga means union, and this experience of union is the work of our practice. The Rudramalaya Tantra, the text in which the Vijnana Bhairava is situated, can be literally translated as ‘the union between shiva and Shakti', and this union is at the heart of the teachings in this preface. This union we seek is a dynamic experience, beyond the realm of thought yet directly experienceable in the form of our practice.For example, the breath is moving in and out of all the time. This is an example of Shakti, the movement of our life force. If we walk this path of Shakti skillfully, we will simultaneously experience the path and the destination— we will feel the breath (the path), and the present (the destination), together in unity. So even in the simplest practice of watching our breath do we have a direct experience of the unity of non-difference “dawning upon us” as JDS described it in the last section. As we move into quotes and the text, try to feel this union within you. You are listening and learning, yet simultaneously you are feeling your heart and the breath in the present. You are whole, and yet you are studying the parts and learning how to be ‘more whole', at the same time. You are on the path and destination simultaneously. Verse 17: “this state of Bhairava, which is sung in the Tantras, is really the supreme state of the Goddess, Pārvatī. But is there any difference of supremacy? Is there a difference of supreme-ness between Lord Śiva and Pārvatī?”Intro to KS: “[Shiva and Shakti] are consciousness and the power of consciousness. They appear simultaneously and are eternally related…The subject and object must be considered separately for the purpose of explanation, but it should always be remembered that both are present simultaneously. One is always predominant in the same way that a coin has two sides which can be seen, but only one at a time. These two factors are the first two tattvas in the process of cosmic evolution and are technically called the Shiva Tattva and the Shakti Tattva.”Verse 18: Since there is always non-difference between Sakti and possessor of sakti (Saktimän) therefore being endowed with His attributes Sakti becomes the bearer of the same attributes. Therefore being non-different from para (the highest i.e. Bhairava) she is known as para (the highest i.e. Bhairavi). “Because, for instance, when there is fire, its energy can be for burning, cooking, or lighting a room. All these energies are owned by fire, but those energies– lightening, giving light, burning, heating— but these energies are undifferentiated with fire. These energies are not different from fire…It is just to enter in that state of fire, i.e., to put a kettle on it…So, [in the same way], [the path of shakti] is to enter in the state of Lord Śiva.”Guru Gita Verse 97: Idam Eva Shivam, Tvidam Eva Shivam, Tvidam Eva Shivam, Tvidam Eva Shivam. Mama Shasanato, Mama Shasanato, Mama Shasanato, Mama ShasanataIndeed, this is Shiva. Indeed, this too, is Shiva. Indeed, this too, is Shiva. Indeed, this too, is Shiva. This is my teaching. This is my teaching. This is my teaching. This is my teaching. Journal Prompt: When do you need help remembering that “This too is Shiva in your day and practice?”

Episode Note: When we bring our attention inside, do we miss out on what's happening around us? When we draw our awareness within, do we become reclusive or do we become inclusive?Take a moment to pull your awareness within, picture a single point in the center of your chest. Let your awareness be guided there with each breath in, and let that space gently expand with each breath out. The inhale pulls your awareness inside to that single point in the heart, and as you exhale you keep your attention there and allow that single point to expand. Now try to keep your awareness there as you read/listen to this story:No Loving-KindnessTHERE WAS an old woman in China who had supported a monk for over twenty years. She had built a little hut for him and fed him while he was meditating. Finally she wondered just what progress he had made in all this time.To find out, she obtained the help of a girl rich in desire. “Go and embrace him,” she told her, “and then ask him suddenly: ‘What now?'”The girl called upon the monk and without much ado caressed him, asking him what he was going to do about it. “An old tree grows on a cold rock in winter,” replied the monk somewhat poetically. “Nowhere is there any warmth.”The girl returned and related what he had said.“To think I fed that fellow for twenty years!” exclaimed the old woman in anger. “He showed no consideration for your need, no disposition to explain your condition. He need not have responded to passion, but at least he should have evidenced some compassion.”She at once went to the hut of the monk and burned it down.In the story we saw that meditation should not make you reclusive or exclusive, but deeply inclusive. It should not make you dispassionate, but compassionate. And if your meditation practice is not making you more open, warmer, and inclusive, then watch out! Because the universe might have to wake you up like this old woman in China did for her meditating friend. And we can check in with ourselves— how's it going with having your attention inside while listening to the story, or to this portion of the talk? Are you missing anything, or are you gaining so much more? For me, having my attention inside in these classes is how we turn water into wine, so to speak. Sure, there is amazing benefits from the philosophy on paper, but when you use the philosophy to open up inside, what you taste is real nectar. So the inside not only doesn't cut you off from the outside, it makes the outside blissful, as we will see in the following sections from the VB. We know this as the Shambhavi Mudra, the ability to have our attention inside while navigate our external lives. But its not enough to say that we simply navigate our lives better through meditation, that meditation helps us survive— although it does— but really its what enables us to thrive, and to find joy on our journey as we live it. It makes life both fun and functional. As Sri Shambhavananda teaches, “A truly spiritual person is loving and compassionate and can function very well in just about any situation. People who have those qualities don't need anything special to find happiness. They have found it in themselves, and they share it freely and gladly with anyone who comes around.”Verse 15: “That state of Bhairava which is full of the bliss of non-difference from the entire universe (bharitākära) is alone Bhairava or Sakti of Bhairava.”Verse 16: “That should, in verity, be known as Bhairava's essential nature,immaculate (vimalam) and inclusive of the entire universe (visvapuranam).”Verse 16 commentary, JDS: Ksemaraja says in his commentary that Bhairava's essential nature has been characterized as vimala (immaculate) because though it manifests the universe on its own screen, ti is not veiled by itVerse 16 cont.: “Such being the state of Reality, who can be the object of worship, who is to be satisfied with worship.”Verse 16 commentary, JDS: “When the essential nature of Bhairava is recognized as our own inmost self, the distinction between the worshipper and the worshipped disappears and there dawns a sense of non-dualism.”

Today I talked to Mani Rao about her translation Saundarya Lahari: Wave of Beauty" (HarperCollins, 2022) Saundarya Lahari is a popular Sanskrit hymn celebrating the power and beauty of Sakti, the primordial goddess. In one hundred verses, it underlines the centrality of the feminine principle in Indian thought. Attributed to Adi Sankaracarya, Saundarya Lahari is a valuable source for understanding tantric ideas. Every verse is associated with yantras and encoded mantras for tantric rituals, and specific verses in the hymn are considered potent for acquiring good health, lovers, and even poetic skills. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today I talked to Mani Rao about her translation Saundarya Lahari: Wave of Beauty" (HarperCollins, 2022) Saundarya Lahari is a popular Sanskrit hymn celebrating the power and beauty of Sakti, the primordial goddess. In one hundred verses, it underlines the centrality of the feminine principle in Indian thought. Attributed to Adi Sankaracarya, Saundarya Lahari is a valuable source for understanding tantric ideas. Every verse is associated with yantras and encoded mantras for tantric rituals, and specific verses in the hymn are considered potent for acquiring good health, lovers, and even poetic skills. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Today I talked to Mani Rao about her translation Saundarya Lahari: Wave of Beauty" (HarperCollins, 2022) Saundarya Lahari is a popular Sanskrit hymn celebrating the power and beauty of Sakti, the primordial goddess. In one hundred verses, it underlines the centrality of the feminine principle in Indian thought. Attributed to Adi Sankaracarya, Saundarya Lahari is a valuable source for understanding tantric ideas. Every verse is associated with yantras and encoded mantras for tantric rituals, and specific verses in the hymn are considered potent for acquiring good health, lovers, and even poetic skills. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Today I talked to Mani Rao about her translation Saundarya Lahari: Wave of Beauty" (HarperCollins, 2022) Saundarya Lahari is a popular Sanskrit hymn celebrating the power and beauty of Sakti, the primordial goddess. In one hundred verses, it underlines the centrality of the feminine principle in Indian thought. Attributed to Adi Sankaracarya, Saundarya Lahari is a valuable source for understanding tantric ideas. Every verse is associated with yantras and encoded mantras for tantric rituals, and specific verses in the hymn are considered potent for acquiring good health, lovers, and even poetic skills. Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

It's easy to feel stress around the holidays, to get caught up in all the particulars of getting the right presents for everyone, cooking the best meal, and even spending enough time with loved ones. It's true, we have to do a little extra during the holidays, or a lot extra, but we shouldn't limit the ‘extra' to our ‘to do lists', instead we should remind ourselves that the real ‘extra' of the holidays is the extra awareness it takes to feel the ‘spirit' of the season. Tonight's teachings remind us that we have to quiet the mind if we want to open the heart and feel the spirit of the season, and that the real spirit we seek to experience is the Bliss of our own hearts.For tonight's discussion, we can consider Shiva/Bhairvava to be the spirit of the holiday season.Verse 14: “This state of Bhairava is beyond the limitation of space, time, and formation. It has no space, It has no time, It has no form–It is beyond that, beyond these three…this state is, in fact, indescribable, It can't be described. Akathyā paramārthataḥ, in reality, It can't be told. Antaḥ, internally It happens; It is filled with your own ecstasy, your own ānanda. It is beyond the apprehension of vikalpa (vikalpa unmukta gocara), beyond thought…That state is not the object of vikalpas, It can't be perceived by vikalpas (thoughts). You can't perceive It through the mind…[Bhairavī] has gone above [becoming] the object of thoughts.”We see here that the experience of Bhairva cannot be found with a map, at a particular time, or in a particular form. The spirit of the season can't be described exactly, or even precisely told to you. It is a personal experience of your own heart opening. This holiday spirit is beyond all thought, above all thoughts, and can't be comprehended by the mind.JDS: “Vikalpa is a thought-construct. Vikalpas are various mentalcounters through which people carry on the business of life.Vikalpas may refer to various things of the external world like tree, flower, river, ect. or various images, fancies, ect. of the mind. In vikalpa, mind sets a limit to one particular thing or idea, and differentiates it from the rest; mind constructs a 'particular' by means of thought which it marks of from the rest of the world or from other ideas. Each vikalpa has two aspects; the positive aspect consists of the idea that is selected, and the negative consists of the rest that are set aside or rejected. [Which is why we say that] Vikalpas are concerned with particulars. Secondly, vikalpas are relational i.e. there is always a subject-object relationship in vikalpas. Reality is non-relational, there is no object outside Reality. Therefore vikalpas are unable to grasp Reality. There is, however, one suddha or pure vikalpa, viz., the thought that I am Siva'.”Shiva tells us that it is the nature of the mind to dissect— to differentiate, and that this is essential for daily life, as it allows us to tell one street from the next, one plant from the next, etc. But this method can never truly describe the experience of unity at the heart of the yogic tradition. It can say “unity”, but the mind itself can't experience it. So how do we ever know the experience of Unity, of Shiva, of our true nature, Parvati asks for the benefit of all…Verse 15: One can be aware of that only when one is completely free ofal thought-constructs (vikalponmukta-gocarä). One can have an experience of that bliss in his own inmost self (when one is completely rid of the ego, and is established in pürnahanta i.e. in the plenitude of the divine I-consciousness).That state of Bhairava which is full of the bliss of non-difference from the entire universe (bharitākära) is alone Bhairava or Sakti of Bhairava.Here we see three descriptions of the path to our true nature. First we are told that when we calm our mind, our awareness of our true nature naturally rises up. This is also the first 3 sutras of Patanjali's text, like the surface of the water calming and instantly revealing the life within it. Second we are told that we can rid ourselves of the ego in order to experience it— this is the active processes of yoga that we are familiar with, the practice of surrender, of tapasya, our daily sadhana. Of course these are both sides of the same coin— the practice of surrender is how we calm our mind. And last in this verse we are told of a very unique aspect of this experience— something that Babaji teaches us often. THat the experience we seek is not of the mind, but is a ‘state of being', a ‘state of Bhairava' as its written in the text. The taste of honey can be described to you, but the experience of honey can only be alluded to— the experience of Shiva is different than the description of Shiva, and as practitioners we must remember that it is the experience we seek, not the description. This means that at the heart of our journey is the necessity of going beyond the limitations of the mind. As Patanjali put it so eloquently: Through self-enquiry the practitioner gains insight, but eventually all mental logic must come to an end in bliss. Following that is the comprehension that all is the Self (yoga). And this is the leap we all must take— we open a door and then we walk through it. Ask for help and it is given. Knock on the door of your heart and let it open. As Faith teaches, we repeat Tara's mantra, and then we receive the energy— we don't just keep knocking and knocking. The holidays are a time that we say to each other, ‘magic does indeed exist'. It might not exist in the way the movies portray it, but for a yogi we have the tools to make the most of such a season— and even more importantly, we have a practice that keeps this door open all year long. No matter what tradition we might have grown up in, or how we have merged them in our lives, the path is the same— as can be seen in the old zen story that shows the similarities between followers of Jesus with the teachings of Buddha. The story begins with a university student visiting his mediation teacher, Gasan. THe student asked him: “Have you ever read the Christian Bible?” “No, read it to me,” said Gasan. The student opened the Bible and read from St. Matthew: “And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these....Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself.” Gasan said: “Whoever uttered those words I consider an enlightened man.” The student continued reading: “Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened.” Gasan remarked: “That is excellent. Whoever said that is not far from Buddha-hood.”

Mrut Vyakti Ki Sadgati Kar Sakti Hai Tulsi Mala : Pujya Sant Shri Asharamji Bapu Satsang

Ustaz Muhamad Al - Amin - Bongkar Rahsia Galaksi Dan Bima Sakti

Ustaz Muhamad Al - Amin - Bongkar Rahsia Galaksi Dan Bima Sakti

Lecture given at The Harmony Collective, Michigan on May 28, 2022 Q & A •My Opinion on Siddha-deha•How Krishna Experience Pleasure Through our Senses?•Implications of Existing under the Jurisdiction of Daivi-sakti

Download: https://d3ctxlq1ktw2nl.cloudfront.net/staging/2022-4-10/264723616-44100-2-5ab25d5a15054.m4a

There are various types of incarnations or expansions of the Supreme Personality of Godhead. The expansions of His personal self, or viṣṇu-tattva, are called svāṁśa expansions, whereas the living entities, who are not viṣṇu-tattva but jīva-tattva, are called vibhinnāṁśa, separated expansions. Although Prajāpati Dakṣa is not on the same level as Lord Brahmā and Lord Śiva, he is compared to them because he engages in the service of the Lord. In the service of the Personality of Godhead, it is not that Lord Brahmā is considered very great while an ordinary human being trying to preach the glories of the Lord is considered very low. There are no such distinctions. Regardless of whether materially high or materially low, anyone engaged in the service of the Lord is spiritually very dear to Him.

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Notations -> http://www.shivkumar.org/music/#e Evarimaata Ragam – Khamboji ARO: S R2 G3 M1 P D2 S || AVA: S N2 D2 P M1 G3 R2 S N3 P D2 S || Talam: Adi (2 kalai) Composer: Tyagaraja Version: T. Rukmini Lyrics Courtesy: Lakshman Ragde Meanings Courtesy: Tyagaraja Vaibhavam (http://thyagaraja-vaibhavam.blogspot.in/2007/12/thyagaraja-kriti-evari-maata-raga.html ) Pallavi: evarimATa vinnAvO rAvO indu lEvO bhaLi bhaLi Anupallavi: avanilO nArsEya paurusEya mandi cOdya meruga lEnayya Charanam: bhakta parAdhInuDanucu parama bhAgavatula vyakta rUpuDai palikina muccaTayuktamanuchu uNTi shakti gala mahAdEvuDu nIvani santOSamuna nuNTi satta cittuDagu tyAgarAjanuta satya sandhuDanukoNTi nilalO Meanings Courtesy: Tyagaraja Vaibhavam (http://thyagaraja-vaibhavam.blogspot.in/2007/12/thyagaraja-kriti-evari-maata-raga.html ) P: O Lord! I don't know whose (evari) words (mATa) You listened to (vinnAvO). Won't You come (rAvO)? Or ain't You (lEvO) here (indu)? Well Done (bhaLi bhaLi)! A: O Lord (ayya)! In this World (avanilO), having attained (andi) knowledge of vEdas (ArshEya) (literally derived from Rshis) (avanilOnArshEya) and SAstras etc (paurushEyamu) (paurushEyamandi), I did not (lEnu) (lEnayya) learn (eruga) scepticism (cOdyamu) (literally questioning) (cOdyameruga); I don't know whose words You listened to. Won't You come? Or ain't You here? Well Done! C: I assumed (uNTi) that (anucunu) the message (muccaTa) (literally news) manifestly (vyakta rUpuDai) (literally becoming perceptible) conveyed (palikina) to me by SrI nArada – Your supreme (parama) devotee (bhAgavatula) that (anucu) You are entirely engaged in looking after (parAdhInuDu) (parAdhinuDanucu) (the welfare of) Your devotees (bhakta), to be correct (yuktamu) (literally proper) (yuktamanucunuNTi); I remained (uNTi) happy (santOshamunanu) (santOshamunanuNTi) that (ani) You (nIvu) (nIvani) are the powerful (Sakti gala) mighty Lord (mahA-dEvuDu); I assumed (anukoNTini) You are true (satta) willed (cittuDagu) who is true to His word (satya sandhuDu); O Lord praised (nuta) by this tyAgarAja! I don't know whose words You listened to in this World (ilalO) (sandhuDanukoNTinilalO). Won't You come? Or ain't You here? Well Done!