Podcasts about upani

We are, by nature, discriminating beings. We develop taste — for art, food, fashion, architecture. We learn to tell what is real from what is imitation, what is durable from what is fleeting. We become connoisseurs of culture, cuisine, aesthetics.   So what happens when that same discriminating capacity is turned inward?   This is what yogic philosophy demands. It says: if you can be discerning with worldly things, how much more precious — how much more urgent — is it to become a connoisseur of consciousness?   Instead of savoring flavors, we savor states of mind. Instead of curating experiences, we curate clarity. Instead of acquiring possessions, we acquire purity — śuddhi. And instead of merely enjoying the world, we seek to understand the enjoyer — the bhoktā — and realize its unity with the impeller, preritā.   The Yoga Sūtras speak of viveka-khyāti — the dawning of discriminative wisdom — as the final stage before liberation (YS 2.26–2.28). This viveka is not cynicism, nor cold analysis. It is the ability to discern puruṣa from prakṛti, the eternal from the transient, the seer from the seen.   Haṭha Yoga trains the body and prāṇa to become instruments of precision. But the real fruit of yogic effort is the flowering of this inner viveka: the clear, unmistakable knowledge of who we are and what we are not.   And this is where the teachings of the Upaniṣads and the Gītā converge: in showing us how to become refined enjoyers — not those trapped by the senses, but those who, through purification, become capable of tasting the divine in everything.   The yogin becomes, in this light, not a renouncer of life, but its most discerning participant — one who recognizes the unity of all three and acts accordingly, with wisdom, love, and purpose.   So let us ask ourselves: in the vast buffet of worldly things, we often become sophisticated. Can we become as refined, as nuanced, as discerning in the domain of the sacred?   Let us become connoisseurs of the spirit — cultivating taste not only for truth, but for the way it reveals itself subtly, mysteriously, intimately — in the breath, in silence, in scripture, and in selfless action.   To know Brahman, the Upaniṣad says, is to know everything worth knowing. That knowledge is not collected. It is tasted.   And the one who tastes it, becomes — śuddhir bhoktā — the purified enjoyer of the eternal.   Practice LIVE with me exclusively on Omstars! Start your journey today with a 7-day free trial at omstars.com.   Limited time Offer: Sign up for an Omstars+ membership and Get my FREE course: Ashtanga Mechanics. Sign up Here!   Stay connected with us on social @omstarsofficial and @kinoyoga Practice with me in person for workshops, classes, retreats, trainings and Mysore seasons. Find out more about where I'm teaching at kinoyoga.com and sign up for our Mysore season in Miami at www.miamilifecenter.com

In this continuation of the wisdom of the Bhagavad Gita series, we address the question “Is it all one?” examining whether various spiritual paths all lead to the same destination, and whether the goal of a spiritual undertaking is a singular experience or realization.We need to distinguish between practices that are truly spiritual versus those focused on seeking material benefits and appreciate that real spirituality involves self-realization and God-realization.Regarding whether God is ultimately an impersonal ocean of light or spiritual energy, with which I can merge and ‘become one,' the Vedic understanding is that the Absolute Truth manifests in three aspects: Brahman (impersonal spiritual energy), Paramatma (localized presence of God in all beings), and Bhagavan (a Supreme Personality). In relation to the ideal of ‘oneness,' the philosophical framework for understanding oneness is explained by the aphorism acintya-bhedābheda-tattva - the inconceivable simultaneous oneness and yet difference. While there is a spiritual oneness, individual distinction also exists eternally, and we need to be cautioned against the misinterpretation that one is God, which then leads to unfortunate consequences.Some texts I quoted in this talk:Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me. - Bhagavad-gītā 9.25The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. - Bhāgavata Purāṇa 1.2.6 Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear. - Bhagavad-gītā 18.66 Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān. - Bhāgavata Purāṇa 1.2.11And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal. - Bhagavad-gītā 14.27O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee. - Śrī Īśopaniṣad mantra 15He is the eternal among all eternal entities, and the chief conscious being among all conscious beings. Among the many living entities, He is the chief, who fulfills their desires. - Śvetāsvatara Upaniṣad 6.13 and Kaṭha Upaniṣad 2.2.13Īśvara is a special Puruṣa, unlike other puruṣas, being untouched by afflictions, actions (material activity) and the fruit of actions, and latent impressions or material desires. In Him the seed of omniscience is unsurpassed (infinite). He is also the Teacher of all ancient teachers (sages), being not limited by time. The transcendental sound personifying Him is AUṀ. - Yoga Sūtra 1.24-27Arjuna inquired: Which is considered to be more perfect: those who are properly engaged in Your loving devotional service, or those who worship the impersonal Brahman, the unmanifested? - Bhagavad-gītā 12.1The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect. - Bhagavad-gītā 12.2For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. - Bhagavad-gītā 12.5One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the realm of God. - Bhagavad-gītā 18.55

That's why we're always so confounded, because we're always trying to create a self. What is my relationship now, when I go to kindergarten with all these other kids that I never met before? What about in fifth grade? How do I adapt? Should I wear jeans or corduroys, or should I wear shorts? Who should I be like? Which identity should I take on now? And throughout our lives, trying to create a persona based on the material body and mind is extremely troublesome, and what to speak of the fact that it's untenable. You can't hold it. Whatever identity you have now will be diminished. It will change. It will be lost completely at a certain point. So, this is one of the tenets of the teachings of Jung—Jung and the Bhagavad-gītā. And finally, we have this statement: modern psychology and ancient wisdom both address this with beautiful parallels and profound differences. So, let's go into a few more of them. The problem: losing the self. This is a problem. We've lost ourselves. In the ancient Upaniṣads, this is called ātma-hā—death of the self. There is no death of the self, but we conceive that ourself has died, and we lose sense of our real self. And when we do that, we get into this trap. So, Jung says we get trapped in personas—masks. He calls them living for society's expectations. This is a sociological fact. Everyone is working very hard to put on the right mask in order to fit in. It's one of the deep needs of the human psyche: I have to fit in with everybody else. Therefore, I'll wear the appropriate mask at the appropriate time, whether it's in relationship to the family or to the greater society. One has to play a certain role and assume a certain sort of mask. He also says, "The unconscious gets repressed, leading to alienation and neurosis." I'll read that again. Maybe it resonates: "The unconscious gets repressed, leading to alienation and neurosis." And here's some from the Bhagavad-gītā. I'll give some summary comparison between what Jung said and what Bhagavad-gītā Kṛṣṇa says. In Bhagavad-gītā, the soul (ātmā) identifies with the temporary body and mind. This phenomenon is called māyā, which means it's a mistake, and it forgets its eternal divine nature. If you remember your eternal divine nature and you're aware of it, you don't have a problem. The problem comes when you forget it. Next, this leads to suffering and endless rebirth—this is called saṁsāra. One thing leads to another. The world is accommodating our desires, and our misguided sense of self leads us to misguided desires, which are then accommodated by this material nature, which is very mechanical, and we end up moving from one temporary situation to another. And in each one of them, we're striving for something that cannot be achieved. We cannot find permanence in a temporary world. That's our problem. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/ https://www.bbtacademic.com/books/ https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark

Join us for an illuminating deep-dive into the Five factors of Action as revealed in Bhagavad Gita 18.14–18.18. You'll uncover how your body (adhiṣṭhāna), your sense of the doer (kartā), the instruments of action (karaṇam), the dynamic efforts (ceṣṭā), and the guiding hand of divine will (daivam) weave together to shape every choice you make.Why Listen Now?Imagine realizing that every word you speak and every step you take are choreographed by a cosmic interplay of five forces. In this episode, we break down Krishna's profound teaching into actionable insights. Learn why seeing yourself as the sole agent binds you to karma, and how embracing the Five factors of Action can free you from ego-driven bondage. Real-life analogies—from a soldier's duty to an orchestra's harmony—bring these timeless truths into vivid focus.Stories & Timeless WisdomTravel back to Kapila Muni's Sankhya framework and the Aṣṭāvakra Gītā's radical non-dual perspective. Hear the salt-in-water illustration from the Upaniṣads and discover how perfect selfless action emerges when you recognize all five forces at play. Through engaging storytelling and direct quotes, this podcast equips you to align your daily behavior with cosmic order.Join Our JourneyReady to transform your relationship with duty, intention, and freedom? Dive into the Five factors of Action, cultivate non-attachment, and witness your life unfold as a graceful dance of effort and divine orchestration. Whether you're new to these teachings or a seasoned practitioner, this episode will inspire you to live with clarity, purpose, and inner peace.krsnadaasa (Servant of Krishna)

In this continuation of the Bhagavad-gita Wisdom Series we discuss the complex topics of mind and consciousness from both scientific and yogic perspectives.Many scientists stubbornly insist that there is a single “energy” (the material energy) which exists and is perceivable by us. This idea, however, gives rise to the fundamental challenge in understanding consciousness, that is how consciousness arises from atomic particles or complex chemical compounds. This problem is sometimes referred to as the 'hard problem of consciousness'.The Vedic and yogic perspective is that consciousness is a quality of another type of ‘energy', the spiritual being (ātmā or ‘self). The understanding is that the spiritual being has two coverings or bodies: a gross physical body and a subtle body, with consciousness being the quality of the ātmā/self that pervades both.Some quotes that were referenced in the talk:“Consciousness poses the most baffling problems in the science of the mind. There is nothing that we know more intimately than conscious experience, but there is nothing that is harder to explain. All sorts of mental phenomena have yielded to scientific investigation in recent years, but consciousness has stubbornly resisted. Many have tried to explain it, but the explanations always seem to fall short of the target. Some have been led to suppose that the problem is intractable, and that no good explanation can be given.” “- David John Chalmers, a philosopher and cognitive scientist.“The hard problem of consciousness is the problem of explaining why any physical state is conscious rather than nonconscious.”O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminates the entire body by consciousness. Bhagavad-gītā 13.34Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul. - Bg 2.17"The soul (atma/self) is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna and udāna), is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited." - Muṇḍaka Upaniṣad 3.1.9The seer (atma) is pure (transcendental) even though it perceives this world through the mind. - Yoga-sūtra 2.20The mind is not self-illuminating being itself an object of perception (that which is knowable). Yoga-sūtra 4.19 Not being self-luminous, the mind cannot be aware of an object and itself (as perceiver and perceived) at the same time. Yoga-sūtra 4.20 The pure and transcendental consciousness of the atma (self) is unchangeable. When the mind receives the reflection of that consciousness it is able to perceive and appears like the seer. Yoga-sūtra 4.22 The mind, being able to perceive due to its reflecting both the atma (self) and objects of perception, appears to comprehend everything. Yoga-sūtra 4.23 Even though the mind has accumulated various impressions (and desires) of various types it is always at the disposal of the atma (self). This is because the mind cannot function without the power of the perceiver. Yoga-sūtra 4.24The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind. - Bhagavad-gītā 15.7"One must deliver themself with the help of one's mind, and not degrade themself. The mind is the friend of the conditioned soul, and his enemy as well. For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. " Bg 6.5-6

Še nekateri vsebinski poudarki oddaje: - Tudi v Zdravstvenemu domu Ajdovščina opozarjajo, da cene zdravstvenih storitev ne pokrivajo vseh stroškov - Kdo bo v prihodnje vodil Zdravstveni dom Lenart? - V Halozah so veliko vlagali v razvoj turizma. Bi ga vetrne elektrarne okrnile? - Sredi Prevalj nastajata nov otok in jezero. Gre za večnamenski park, ki naj bi povezal prebivalce. - V Štorah so za osnovnošolce pripravili turnir v odbojki sedé.

Bhṛgupāda Das, or Dr. Måns Broo, is a university researcher in comparative religion at Åbo Akademi University, Finland.

Minister za solidarno prihodnost Simon Maljevac se je sestal z župani 130 občin, ki so se odzvali njegovemu povabilu na posvet o nalogah občin pri uvajanju zakona o dolgotrajni oskrbi v prakso. Časa namreč ni več veliko, saj 1. julija stopi v veljavo pravica do dolgotrajne oskrbe na domu in e-oskrbe, 1. decembra pa pravica do dolgotrajne oskrbe v instituciji in denarnega prejemka. Župani so se reševanja izzivov lotili na različne načine, vsi pa se strinjajo, da kadra ni, nekateri pa ministru očitajo, da jim nalaga preveč odgovornosti.

These aren't just ancient tales—they're spiritual vehicles designed to purify, elevate, and awaken the soul. In this episode, we uncover the influence of the yoga of spiritual sound and how simply hearing these divine narrations carries the power to cleanse the heart of karmic burdens, transcend intellectual boundaries, and infuse life with profound auspiciousness. We also explore the very first verse of the Śrīmad-Bhāgavatam (1.1.1), where Vyāsadeva boldly connects the dots between the timeless truths of the Upaniṣads, the Rig Veda, and the Vedānta-sūtra, revealing that the ultimate source described in them all is none other than Śrī Kṛṣṇa—the personal, all-pervading Absolute Truth. Key Highlights: ✨ Why hearing sacred texts isn't just informational—it's transformational ✨ The potency of hearing divine pastimes to free the soul from suffering ✨ How Vyāsadeva establishes Kṛṣṇa as the heart of Vedic wisdom ✨ The secret to making any moment or ceremony deeply auspicious Step beyond intellectual curiosity and into the transformative realm of sacred sound.

These aren't just ancient tales—they're spiritual vehicles designed to purify, elevate, and awaken the soul. In this episode, we uncover the influence of the yoga of spiritual sound and how simply hearing these divine narrations carries the power to cleanse the heart of karmic burdens, transcend intellectual boundaries, and infuse life with profound auspiciousness. We also explore the very first verse of the Śrīmad-Bhāgavatam (1.1.1), where Vyāsadeva boldly connects the dots between the timeless truths of the Upaniṣads, the Rig Veda, and the Vedānta-sūtra, revealing that the ultimate source described in them all is none other than Śrī Kṛṣṇa—the personal, all-pervading Absolute Truth. Key Highlights: ✨ Why hearing sacred texts isn't just informational—it's transformational ✨ The potency of hearing divine pastimes to free the soul from suffering ✨ How Vyāsadeva establishes Kṛṣṇa as the heart of Vedic wisdom ✨ The secret to making any moment or ceremony deeply auspicious Step beyond intellectual curiosity and into the transformative realm of sacred sound.

Today marks the one-year anniversary of The Indian Wisdom Podcast! As such we're sharing a fascinating recent interview Dr. Raj gave on the Living in Alignment podcast with Amy Landry. The interview features elements of his life path, the pedagogical power of story, the creation of The Stories Behind the Poses, a very special tale from the Upaniṣads – and much more! Amy's Personal Website: https://amyelandry.com/ Living In Alignment Podcast: https://amyelandry.com/podcast/ The Indian Wisdom Podcast is hosted by Dr. Raj Balkaran, a Sanskrit scholar, seasoned storyteller and spiritual lineage holder. He teaches at the Oxford Centre for Hindu Studies and at The Indian Wisdom School. He is also the author of "The Stories Behind the Poses: The Indian Mythology that Inspired 50 Yoga Postures” and runs a thriving one-on-one spiritual guidance practice. Personal Website: https://rajbalkaran.com Courses: https://indianwisdomschool.com Podcast: https://indianwisdompodcast.com

In this series, we previously learned that everything that happens to me is caused by my own actions - my past actions, my current actions and my future acts. My desires determine my actions, which in turn affect my consciousness, which then determines my desires. It is a cycle, and breaking that cycle is critically important if I want to experience peace and happiness. So losing control of myself because of compulsive behavior is disastrous for me. The most important thing to deal with compulsion is to cultivate the appreciation that I am an eternal spiritual being temporarily covered by a material body and the mind. The ancient texts I quoted in this talk: One must deliver themself with the help of one's mind, and not degrade themself. The mind is the friend of the conditioned soul, and his enemy as well. - Bhagavad-gītā 6.5 For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. - Bhagavad-gītā 6.6 This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong. It covers the constitutional position of the self/atma. Bhāgavata Purāṇa 5.11.17 A hierarchy of control: The individual is the passenger in the chariot of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers. Kaṭha Upaniṣad 1.3.3-4 The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. - Bhagavad-gītā 3.42 The cause of compulsive behavior: Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? - Bhagavad-gītā 3.36 Lord Kṛṣṇa said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world. - Bhagavad-gītā 3.37 Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire. - Bhagavad-gītā 3.39 The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him. - Bhagavad-gītā 3.40 Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus - by spiritual strength - conquer this insatiable enemy known as lust. - Bhagavad-gītā 3.43 How we lose control: While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. - Bhagavad-gītā 2.62 From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool. - Bhagavad-gītā 2.63 As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence. - Bhagavad-gītā 2.67 All the senses have been under the control of the mind since time immemorial, and the mind himself never comes under the sway of any other. He is stronger than the strongest, and his godlike power is fearsome. Therefore, anyone who can bring the mind under control becomes the master of all the senses. - Bhāgavata Purāṇa 11.23.47 The solution: Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence. - Bhagavad-gītā 2.68 One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender. - Bhagavad-gītā 3.6 A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires. - Bhagavad-gītā 2.70 One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace? - Bhagavad-gītā 2.66 One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion. - Bhagavad-gītā 2.64

So far as common sense is concerned, we come to the conclusion that there are three identities, namely matter, spirit and Superspirit. Now if we go to the Bhagavad-gītā, or the Vedic intelligence, we can further understand that all three identities, namely matter, individual spirit, and the Superspirit, are all dependent on the Supreme Personality of Godhead. The Superself is a partial representation or plenary portion of the Supreme Personality of Godhead. The Bhagavad-gītā affirms that the Supreme Personality of Godhead dominates all over the material world by His partial representation only. God is great, and He cannot be simply an order supplier of the individual selves; therefore the Superself cannot be a full representation of the Supreme Self, Puruṣottama, the Absolute Personality of Godhead. Realization of the Superself by the individual self is the beginning of self-realization, and by the progress of such self-realization one is able to realize the Supreme Personality of Godhead by intelligence, by the help of authorized scriptures, and, principally, by the grace of the Lord. The Bhagavad-gītā is the preliminary conception of the Personality of Godhead Śrī Kṛṣṇa, and Śrīmad-Bhāgavatam is the further explanation of the science of Godhead. So if we stick to our determination and pray for the mercy of the director of intelligence sitting within the same bodily tree, like a bird sitting with another bird (as explained in the Upaniṣads), certainly the purport of the revealed information in the Vedas becomes clear to our vision, and there is no difficulty in realizing the Supreme Personality of Godhead, Vāsudeva. The intelligent man therefore, after many births of such use of intelligence, surrenders himself at the lotus feet of Vāsudeva, as confirmed by the Bhagavad-gītā (7.19). ( Excerpt from SB 2.2.23, referred to in the discussion ) https://vedabase.io/en/library/sb/2/2/35/ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://www.bbtacademic.com/books/ (USA only) https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualexperience #spiritualpurposeoflife #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics

Existence and Perception in Medieval Vedānta: Vyāsatīrtha's Defence of Realism in the Nyāyāmṛta (de Gruyter, 2024) focuses on discussions of metaphysics and epistemology in early modern India found in the works of the South Indian philosopher Vyāsatīrtha (1460-1539). Vyāsatīrtha was pivotal to the ascendancy of the Mādhva tradition to intellectual and political influence in the Vijayanagara Empire.  This book is primarily a philosophical reconstruction based on original translations of relevant parts of Vyāsatīrtha's Sanskrit philosophical text, the "Nectar of Logic" (Nyāyāmṛta). Vyāsatīrtha wrote the Nyāyāmṛta as a vindication of his tradition's theistic world view against the Advaita tradition of Vedānta. In the centuries after it was written, the Nyāyāmṛta came to dominate philosophical discussions among Vedānta traditions in India. The Advaitins argued for an anti-realist stance about the empirical world, according to which the world of our experience is simply an illusion that can be dispelled by a deep study of the Upaniṣads. This book reconstructs the parts of the Nyāyāmṛta where Vyāsatīrtha argues in favor of the reality of the world against the Advaitins. Philosophically, it focuses on the concept of existence in Vyāsatīrtha's metaphysics, and on his arguments about knowledge and the philosophy of perception. This book is available open access here.  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

There is a saying that “The eyes are the window to the soul”. This alludes to the reality that there is a clear distinction between the physical body and “you” the eternal spiritual being. The ancient yogic teachings rejects the idea that “I have a soul” in favor of the truth that “I am the soul.” As such I have an eternal and spiritual nature, but when residing within a material form (the body) that nature becomes both covered and distorted. In this talk we examine that nature. Some of the verses I either quoted or referenced: O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. Bhagavad-gītā 13.34 For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. Bhagavad-gītā 2.20 The soul within the body is self-luminous and is distinct from the visible gross body and invisible subtle body. It remains as the fixed basis of changing bodily existence, just as the ethereal sky is the unchanging background of material transformation. Therefore the soul is endless and without material comparison. Bhāgavata Purāṇa 12.5.8 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. Bhāgavata Purāṇa 11.11.8 The ātma/self is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna and udāna), is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the ātma is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited. - Muṇḍaka Upaniṣad 3.1.9 As long as a living entity is not completely self-realized -- as long as one is not independent of the misconception of identifying with one's body, which is nothing but a reflection of the original body and senses -- one cannot be relieved of the conception of duality, which is epitomized by the duality between man and woman. Thus there is every chance that one will fall down because one's intelligence is bewildered. Bhāgavata Purāṇa 7.12.10 As tiny sparks fly from a fire, so all the individual souls have come from the Supreme. - Bṛhad-āraṇyaka Upaniṣad, 2.2.20 This is the truth: As sparks of similar form spring forth by the thousands from a strongly blazing fire, so from the Absolute Truth are produced the various living beings, O gentle one, and there also do they go. - Mundaka Upanishad 2:1:1 By chance, two birds have made a nest together in the same tree. The two birds are friends and are of a similar nature. One of them, however, is eating the fruits of the tree, whereas the other, who does not eat the fruits, is in a superior position due to His potency. The bird who does not eat the fruits of the tree is the Supreme Soul, who by His omniscience perfectly understands His own position and that of the conditioned living entity, represented by the eating bird. That living entity, on the other hand, does not understand himself or the Lord. He is covered by ignorance and is thus called eternally conditioned, whereas the Personality of Godhead, being full of perfect knowledge, is eternally liberated. – Bhāgavata Purāṇa 11.11.6-7 The same jīva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency. - Śrī Brahma-saṁhitā 5.21 Thus mistaking the temporary for the eternal, my body for my self, and sources of misery for sources of happiness, I have tried to take pleasure in material dualities. Covered in this way by ignorance, I could not recognize You as the real object of my love. Bhāgavata Purāṇa 10.40.25

Existence and Perception in Medieval Vedānta: Vyāsatīrtha's Defence of Realism in the Nyāyāmṛta (de Gruyter, 2024) focuses on discussions of metaphysics and epistemology in early modern India found in the works of the South Indian philosopher Vyāsatīrtha (1460-1539). Vyāsatīrtha was pivotal to the ascendancy of the Mādhva tradition to intellectual and political influence in the Vijayanagara Empire.  This book is primarily a philosophical reconstruction based on original translations of relevant parts of Vyāsatīrtha's Sanskrit philosophical text, the "Nectar of Logic" (Nyāyāmṛta). Vyāsatīrtha wrote the Nyāyāmṛta as a vindication of his tradition's theistic world view against the Advaita tradition of Vedānta. In the centuries after it was written, the Nyāyāmṛta came to dominate philosophical discussions among Vedānta traditions in India. The Advaitins argued for an anti-realist stance about the empirical world, according to which the world of our experience is simply an illusion that can be dispelled by a deep study of the Upaniṣads. This book reconstructs the parts of the Nyāyāmṛta where Vyāsatīrtha argues in favor of the reality of the world against the Advaitins. Philosophically, it focuses on the concept of existence in Vyāsatīrtha's metaphysics, and on his arguments about knowledge and the philosophy of perception. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Existence and Perception in Medieval Vedānta: Vyāsatīrtha's Defence of Realism in the Nyāyāmṛta (de Gruyter, 2024) focuses on discussions of metaphysics and epistemology in early modern India found in the works of the South Indian philosopher Vyāsatīrtha (1460-1539). Vyāsatīrtha was pivotal to the ascendancy of the Mādhva tradition to intellectual and political influence in the Vijayanagara Empire.  This book is primarily a philosophical reconstruction based on original translations of relevant parts of Vyāsatīrtha's Sanskrit philosophical text, the "Nectar of Logic" (Nyāyāmṛta). Vyāsatīrtha wrote the Nyāyāmṛta as a vindication of his tradition's theistic world view against the Advaita tradition of Vedānta. In the centuries after it was written, the Nyāyāmṛta came to dominate philosophical discussions among Vedānta traditions in India. The Advaitins argued for an anti-realist stance about the empirical world, according to which the world of our experience is simply an illusion that can be dispelled by a deep study of the Upaniṣads. This book reconstructs the parts of the Nyāyāmṛta where Vyāsatīrtha argues in favor of the reality of the world against the Advaitins. Philosophically, it focuses on the concept of existence in Vyāsatīrtha's metaphysics, and on his arguments about knowledge and the philosophy of perception. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Existence and Perception in Medieval Vedānta: Vyāsatīrtha's Defence of Realism in the Nyāyāmṛta (de Gruyter, 2024) focuses on discussions of metaphysics and epistemology in early modern India found in the works of the South Indian philosopher Vyāsatīrtha (1460-1539). Vyāsatīrtha was pivotal to the ascendancy of the Mādhva tradition to intellectual and political influence in the Vijayanagara Empire.  This book is primarily a philosophical reconstruction based on original translations of relevant parts of Vyāsatīrtha's Sanskrit philosophical text, the "Nectar of Logic" (Nyāyāmṛta). Vyāsatīrtha wrote the Nyāyāmṛta as a vindication of his tradition's theistic world view against the Advaita tradition of Vedānta. In the centuries after it was written, the Nyāyāmṛta came to dominate philosophical discussions among Vedānta traditions in India. The Advaitins argued for an anti-realist stance about the empirical world, according to which the world of our experience is simply an illusion that can be dispelled by a deep study of the Upaniṣads. This book reconstructs the parts of the Nyāyāmṛta where Vyāsatīrtha argues in favor of the reality of the world against the Advaitins. Philosophically, it focuses on the concept of existence in Vyāsatīrtha's metaphysics, and on his arguments about knowledge and the philosophy of perception. This book is available open access here.  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

Existence and Perception in Medieval Vedānta: Vyāsatīrtha's Defence of Realism in the Nyāyāmṛta (de Gruyter, 2024) focuses on discussions of metaphysics and epistemology in early modern India found in the works of the South Indian philosopher Vyāsatīrtha (1460-1539). Vyāsatīrtha was pivotal to the ascendancy of the Mādhva tradition to intellectual and political influence in the Vijayanagara Empire.  This book is primarily a philosophical reconstruction based on original translations of relevant parts of Vyāsatīrtha's Sanskrit philosophical text, the "Nectar of Logic" (Nyāyāmṛta). Vyāsatīrtha wrote the Nyāyāmṛta as a vindication of his tradition's theistic world view against the Advaita tradition of Vedānta. In the centuries after it was written, the Nyāyāmṛta came to dominate philosophical discussions among Vedānta traditions in India. The Advaitins argued for an anti-realist stance about the empirical world, according to which the world of our experience is simply an illusion that can be dispelled by a deep study of the Upaniṣads. This book reconstructs the parts of the Nyāyāmṛta where Vyāsatīrtha argues in favor of the reality of the world against the Advaitins. Philosophically, it focuses on the concept of existence in Vyāsatīrtha's metaphysics, and on his arguments about knowledge and the philosophy of perception. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

sarvopaniṣado gāvo dogdhā gopāla-nandanaḥ pārtho vatsaḥ su-dhīr bhoktā dugdhaṁ gītāmṛtaṁ mahat “This Gītopaniṣad, Bhagavad-gītā, the essence of all the Upaniṣads, is just like a cow, and Lord Kṛṣṇa, who is famous as a cowherd boy, is milking this cow. Arjuna is just like a calf, and learned scholars and pure devotees are to drink the nectarean milk of Bhagavad-gītā.” (Gītā-māhātmya 6) https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For more videos please visit www.fanthespark.com #vaisesikaprabhu #spirituality #bhaktiyoga #bhagavadgitashlokas #krishna #chapteraday

People, both atheists and “believers,” hold a variety of concepts of God, or a higher transcendent truth or reality, which they either accept or, in the case of atheists, reject. If asked, “Is There a Concept of God in Yoga?” we would need to understand what the person means by God? Within Yoga or the sacred texts known as the Vedas, the understanding of God, is vast and extraordinarily complete understanding. There was also an appreciation of the fact that God can be experienced differently by different people. He is said to “reward” seekers according to the nature of their “surrender”. In the quest to find God, there was the recognition of the limitations of the mind and the severely limited external sense organs. It was recognized that spiritual reality is beyond the range of experimental knowledge. There is a Sanskrit word adhokṣaja which means "that which is beyond the measurement of our senses." The Vedas taught that despite the limitations of the body and mind, God is discoverable, but it requires a major change or purification of our consciousness. Arguments made on the “can you show me God” statement were considered ill-conceived and even childish. The Bhāgavata Purāṇa famously elucidates that the Absolute Truth or Godhead is experienced in three features, as; Brahman – brahmajyoti – the impersonal ocean of white light Paramātmā – the Supreme Soul who permeates all of material creation and sits within the hearts of all living beings. The personal feature of God. Bhagavān – the Supreme Personality of Godhead who is the highest object of love. The texts I quoted in this talk. As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā. Bhagavad-gītā 4.11 The atma/self is atomic in size and can be perceived by perfect intelligence. - Muṇḍaka Upaniṣad (3.1.9) I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love. - Brahma-saṁhitā 5.38 Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān. - Bhāgavata Purāṇa 1.2.11 Īśvara (God) is a special Puruṣa, unlike other puruṣas, untouched by afflictions, actions (material activity) and the fruit of actions, and latent impressions or material desires. - Yoga-sūtra 1.24 Kṛṣṇa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes. – Śrī Brahma-saṁhitā 5.1

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. 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

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. Learn more about your ad choices. Visit megaphone.fm/adchoices

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. 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

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

In The Literary Life of Yājñavalkya (SUNY Press, 2024), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Known for his sharp tongue and deep thought, Yājñavalkya is associated with a number of "firsts" in Indian religious literary history: the first person to discuss brahman and ātman thoroughly; the first to put forth a theory of karma and reincarnation; the first to renounce his household life; and the first to dispute with women in religious debate.  Throughout early Indian history, he was seen as a priestly bearer of ritual authority, a sage of mystical knowledge, and an innovative propagator of philosophical ideas and religious law. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life--from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature--offering the first detailed monograph on this central figure in early Indian religious and literary history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In dieser Podcast Folge spreche ich über LICHT und darüber, wie es unser Leben verändern kann. Licht steht symbolisch für Erkenntnis, Klarheit und Erleuchtung. In den Yogaschriften gibt es eine inspirierende Geschichte aus der Muṇḍaka Upaniṣad, die uns lehrt, wie wir unser inneres Licht finden und leben können. Hör rein!

In general, most people think of the ego as the way we view ourselves and our relationships with others. A dictionary definition is: “Someone's ego is their sense of their own worth. For example, if someone has a large ego, they think they are very important and valuable. He had a massive ego; never would he admit he was wrong.” Understanding the Yogic/Vedic perspective of the ego can lead to clarity on how to have a better and happier life. The foundation to understanding “ego” is to understand consciousness and that it does not, and cannot, arise from matter. Consciousness emanates from a spiritual energy, the energy known by its characteristic – life. Consciousness is the inherent quality of the ‘soul' or the ātma/self. The ancient Vedic teachings describe how the embodied ‘soul' is covered by two bodies and ‘lends' consciousness to these two bodies. The first is the gross physical body (sthūla-śarīra), which we readily see or perceive, and the other is the subtle body (liṇga-śarīra). This subtle body/covering of the soul is comprised of three ‘layers', the mind (manaḥ), the intelligence (buddhi), and the false ego (ahaṅkāra) or false sense of self. When I identify as the labels attached to the body (male, female, tall, short, race, etc.,) I am oblivious of my true spiritual identity and have adopted a ‘false self' as me. Spiritual enlightenment means to discover my true and eternal spiritual identity beyond these temporary and changing material identities. The verses I quoted in this talk: The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna and udāna), is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited. - Muṇḍaka Upaniṣad 3.1.9 The pure and transcendental consciousness of the atma (self) is unchangeable. When the mind receives the reflection of that consciousness it is able to perceive and appears like the seer. Yoga-sūtra 4.22 The mind, being able to perceive due to its reflecting both the atma (self) and objects of perception, appears to comprehend everything. – Yoga-sūtra 4.23 Even though the mind has accumulated various impressions (and desires) of various types it is always at the disposal of the atma (self). This is because the mind cannot function without the power of the perceiver. – Yoga-sūtra 4.24 When the soul is under the spell of material nature and false ego, identifying one's body as the self, the person becomes absorbed in material activities, and by the influence of false ego one thinks that they are the proprietor of everything. – Bhāgavata Purāṇa 3.27.2 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. A foolish person, however, although not identical with his material body but transcendental to it, thinks himself to be situated in the body, just as one who is dreaming sees himself as situated in an imaginary body. – Bhāgavata Purāṇa 11.11.8

What does it mean to “study” yoga, rather than “practise”? The two aren't mutually exclusive, explains Amy Landry, who's hosting a series of online discussions on how to combine them. The Study Yoga summit runs live from April 29 to May 3, with replays available. There are more than a dozen contributors – one of whom is me – and the interviews are shaped by Amy's extensive experience as a teacher and practitioner of yoga and other Indian disciplines, including classical dance and Āyurveda.Amy also hosts a podcast called Living in Alignment, which weaves together wisdom for everyday life based on yogic inquiry. We talk about this and her forthcoming book, as well as the transformative power of knowledge in various forms – from scholarly research to experiential insight. Join me to explore these themes in an online immersion in early Upaniṣads. It runs live from April 29 to May 26, with Q&As on Sundays.To support Ancient Futures, please consider subscribing or buy me a coffee... All donations are greatly appreciated! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit ancientfutures.substack.com/subscribe

When many people think of the two words “religion” and “spirituality” nowadays they could have memes floating around in their minds and not clear and objective ideas. In this talk, we examine these terms from the ancient Vedic perspective. It is really difficult to cover such an important topic in an abbreviated way, and while this is quite a long talk we have not really covered the topic as extensively as we could have if there was more time. Here are the Vedic texts or verses I quoted: A worshiper who faithfully engages in the worship of the Lord in the temple (church) but does not behave properly toward other worshipers or people in general is called a prākṛta-bhakta, a materialistic devotee, and is considered to be in the lowest position. Bhāgavata Purāṇa 11.2.47 He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna! Bhagavad-gita 6.32 He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. Bhagavad-gita 12.15 “The Supreme Soul is very satisfied with the transcendentalist when they greet other people with tolerance, mercy, friendship and equality.” - Bhāgavata Purāṇa 4.11.13 The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste]. Bhagavad-gita 5.18 A person is considered still further spiritually advanced when he regards the honest well-wishers, the affectionate benefactors, the neutral, the mediators, the envious, the friends and enemies, the pious and the sinners all with an equal mind. Bhagavad-gita 6.9 Everything animate or inanimate that is within the universe is controlled and owned by the Lord, Isvara. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things knowing well to whom they belong. Śrī Īśopaniṣad mantra 1 Some look on the soul as amazing, some describe the soul as amazing, and some hear of the soul as amazing, while others, even after hearing about the spiritual being, cannot understand him at all. - Bhagavad-gītā 2.29 In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence. Bhāgavata Purāṇa 7.13.28 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. Bhāgavata Purāṇa 11.11.8 This is the truth: As sparks of similar form spring forth by the thousands from a strongly blazing fire, so from the Absolute Truth are produced the various living beings, O gentle one, and there also do they go. - Muṇḍaka Upaniṣad 2:1:1 As tiny sparks fly from a fire, so all the individual souls have come from the Supreme. - Bṛhad-āraṇyaka Upaniṣad, 2.2.20 The same jīva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency. - Śrī Brahma-saṁhitā 5.21 He who sees systematically everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being. - Śrī Īśopaniṣad mantra 6 The kirtan at the end is a cover of "All I want" by Kodaline

When John Donne wrote “no man is an island”, his alternative was to be “involved in mankind”. Francesca Ferrando has broader ideas. As a philosopher and “leading voice in the field of posthuman studies”, Francesca's aim is to get us to think in terms of life.The Art of Being Posthuman – Francesca's new book – is a string of meditations about how to do this. Our conversation considers connections with Indian traditions, and in the process discusses (among other topics):* Why life is diverse, non-hierarchical and interdependent* Why humanity is more about relationships than individuals* Why people can't say what they want, or how much is enough* How it helps to embrace the maxim: “my life is my work of art”* Whether life is a game, and if so how to play it successfullyTo explore some of the overlaps between "posthuman" thinking and yogic traditions, join me for a course at truthofyoga.com. An Upaniṣads immersion starts on April 29.And if you'd like to support the podcast, please consider subscribing or buy me a coffee... All donations are greatly appreciated! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit ancientfutures.substack.com/subscribe

The concept of the puruṣa, or person, is implicated in a wide range of ancient texts throughout the Indian subcontinent. In Puruṣa: Personhood in Ancient India, published in 2024 by Oxford University Press, Matthew I. Robertson traces the development of this concept from 1500 BCE to 400 CE: in the Ṛg Veda, the Brāhmaṇas, the Upaniṣads, Buddhist Pāli suttas, the Caraka and Suśruta Saṃhitā, and the Mahābhārata. Pushing back against the interpretation of personhood as a cosmological microcosm, Robertson argues instead that, in these texts, personhood and the “world” (loka) are interrelated concepts. He investigates how persons were understood to expand to the fill the horizons of their world, attending to ritual-political, aesthetic, yogic, and medicinal techniques deployed for this purpose. 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

The concept of the puruṣa, or person, is implicated in a wide range of ancient texts throughout the Indian subcontinent. In Puruṣa: Personhood in Ancient India, published in 2024 by Oxford University Press, Matthew I. Robertson traces the development of this concept from 1500 BCE to 400 CE: in the Ṛg Veda, the Brāhmaṇas, the Upaniṣads, Buddhist Pāli suttas, the Caraka and Suśruta Saṃhitā, and the Mahābhārata. Pushing back against the interpretation of personhood as a cosmological microcosm, Robertson argues instead that, in these texts, personhood and the “world” (loka) are interrelated concepts. He investigates how persons were understood to expand to the fill the horizons of their world, attending to ritual-political, aesthetic, yogic, and medicinal techniques deployed for this purpose. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The concept of the puruṣa, or person, is implicated in a wide range of ancient texts throughout the Indian subcontinent. In Puruṣa: Personhood in Ancient India, published in 2024 by Oxford University Press, Matthew I. Robertson traces the development of this concept from 1500 BCE to 400 CE: in the Ṛg Veda, the Brāhmaṇas, the Upaniṣads, Buddhist Pāli suttas, the Caraka and Suśruta Saṃhitā, and the Mahābhārata. Pushing back against the interpretation of personhood as a cosmological microcosm, Robertson argues instead that, in these texts, personhood and the “world” (loka) are interrelated concepts. He investigates how persons were understood to expand to the fill the horizons of their world, attending to ritual-political, aesthetic, yogic, and medicinal techniques deployed for this purpose. Learn more about your ad choices. Visit megaphone.fm/adchoices

The concept of the puruṣa, or person, is implicated in a wide range of ancient texts throughout the Indian subcontinent. In Puruṣa: Personhood in Ancient India, published in 2024 by Oxford University Press, Matthew I. Robertson traces the development of this concept from 1500 BCE to 400 CE: in the Ṛg Veda, the Brāhmaṇas, the Upaniṣads, Buddhist Pāli suttas, the Caraka and Suśruta Saṃhitā, and the Mahābhārata. Pushing back against the interpretation of personhood as a cosmological microcosm, Robertson argues instead that, in these texts, personhood and the “world” (loka) are interrelated concepts. He investigates how persons were understood to expand to the fill the horizons of their world, attending to ritual-political, aesthetic, yogic, and medicinal techniques deployed for this purpose. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

The concept of the puruṣa, or person, is implicated in a wide range of ancient texts throughout the Indian subcontinent. In Puruṣa: Personhood in Ancient India, published in 2024 by Oxford University Press, Matthew I. Robertson traces the development of this concept from 1500 BCE to 400 CE: in the Ṛg Veda, the Brāhmaṇas, the Upaniṣads, Buddhist Pāli suttas, the Caraka and Suśruta Saṃhitā, and the Mahābhārata. Pushing back against the interpretation of personhood as a cosmological microcosm, Robertson argues instead that, in these texts, personhood and the “world” (loka) are interrelated concepts. He investigates how persons were understood to expand to the fill the horizons of their world, attending to ritual-political, aesthetic, yogic, and medicinal techniques deployed for this purpose. 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

In The Metaphysics of Meditation: Sri Aurobindo and Ādi Śaṅkara on the Īśā Upaniṣad (Bloomsbury 2024), Stephen Phillips argues that the two titular Vedānta philosophers are not as opposed as commonly thought. His book is structured as a series of essays on Aurobindo and Śaṅkara's analysis of the early, important, and brief Īśā Upaniṣad, also including a new English translation of the text along with a translation of Śaṅkara's commentary thereupon. Philosophically, the book investigates questions about what is metaphysically fundamental, the epistemology of mystical, meditative practices such as yoga, the limitations of human language in expressing the ineffable—and the role of poetry in these efforts, and the problem of evil facing even panentheistic monists such as Advaita Vedāntins. In many ways an introduction to Advaita Vedānta, The Metaphysics of Meditation also includes new translations of Śaṅkara's theodicy from his Brahmasūtra commentary and his discussion of the disciplines (yogas) of meditation and action in his Bhagavad Gītā commentary. 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

In The Metaphysics of Meditation: Sri Aurobindo and Ādi Śaṅkara on the Īśā Upaniṣad (Bloomsbury 2024), Stephen Phillips argues that the two titular Vedānta philosophers are not as opposed as commonly thought. His book is structured as a series of essays on Aurobindo and Śaṅkara's analysis of the early, important, and brief Īśā Upaniṣad, also including a new English translation of the text along with a translation of Śaṅkara's commentary thereupon. Philosophically, the book investigates questions about what is metaphysically fundamental, the epistemology of mystical, meditative practices such as yoga, the limitations of human language in expressing the ineffable—and the role of poetry in these efforts, and the problem of evil facing even panentheistic monists such as Advaita Vedāntins. In many ways an introduction to Advaita Vedānta, The Metaphysics of Meditation also includes new translations of Śaṅkara's theodicy from his Brahmasūtra commentary and his discussion of the disciplines (yogas) of meditation and action in his Bhagavad Gītā commentary. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/philosophy

In The Metaphysics of Meditation: Sri Aurobindo and Ādi Śaṅkara on the Īśā Upaniṣad (Bloomsbury 2024), Stephen Phillips argues that the two titular Vedānta philosophers are not as opposed as commonly thought. His book is structured as a series of essays on Aurobindo and Śaṅkara's analysis of the early, important, and brief Īśā Upaniṣad, also including a new English translation of the text along with a translation of Śaṅkara's commentary thereupon. Philosophically, the book investigates questions about what is metaphysically fundamental, the epistemology of mystical, meditative practices such as yoga, the limitations of human language in expressing the ineffable—and the role of poetry in these efforts, and the problem of evil facing even panentheistic monists such as Advaita Vedāntins. In many ways an introduction to Advaita Vedānta, The Metaphysics of Meditation also includes new translations of Śaṅkara's theodicy from his Brahmasūtra commentary and his discussion of the disciplines (yogas) of meditation and action in his Bhagavad Gītā commentary. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In The Metaphysics of Meditation: Sri Aurobindo and Ādi Śaṅkara on the Īśā Upaniṣad (Bloomsbury 2024), Stephen Phillips argues that the two titular Vedānta philosophers are not as opposed as commonly thought. His book is structured as a series of essays on Aurobindo and Śaṅkara's analysis of the early, important, and brief Īśā Upaniṣad, also including a new English translation of the text along with a translation of Śaṅkara's commentary thereupon. Philosophically, the book investigates questions about what is metaphysically fundamental, the epistemology of mystical, meditative practices such as yoga, the limitations of human language in expressing the ineffable—and the role of poetry in these efforts, and the problem of evil facing even panentheistic monists such as Advaita Vedāntins. In many ways an introduction to Advaita Vedānta, The Metaphysics of Meditation also includes new translations of Śaṅkara's theodicy from his Brahmasūtra commentary and his discussion of the disciplines (yogas) of meditation and action in his Bhagavad Gītā commentary. 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

In this episode of the Spirit Led podcast, Arianna Ceroni took us on a rich exploration of being conscious in daily life and how to: live in the world both fully present and with detachment create space and quiet in our minds and lives by “emptying the cup” follow the steps of yoga (It's more than postures) start the day fully awake and ease into sleep by meditating on death. Stay tuned until the very end for a special gift from Arianna, her chanting of the Pavamana Mantra. About Arianna Ceroni Arianna is an Excellence-certified yoga teacher and an ordained Kriya Yoga Minister with a degree in the Science of Language. Specializing in Indovedic philosophy, pranayama, and harmonizing yoga and meditation with a scientific approach, Arianna's passion lies in creating a holistic approach to wellbeing. Her classes, held in Italy and the United States, seamlessly weave together diverse disciplines spanning physical, mental, and spiritual dimensions.   From the Bṛhadāraṇyaka Upaniṣad, Arianna gifts us the profound Pavamana Mantra:   असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्माऽमृतं गमय ॥ asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā'mṛtaṃ gamaya. From falsehood lead me to truth, From darkness lead me to light, From death lead me to immortality.   Episode Links Center for Spiritual Awareness - https://www.csa-davis.org Connect with Arianna Ceroni on Instagram @ariannaceronishankari  @self.awarenessacademy

In The Literary Life of Yājñavalkya (SUNY Press, 2023), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life—from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature—offering the first detailed monograph on this central figure in early Indian religious and literary history. 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 podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In The Literary Life of Yājñavalkya (SUNY Press, 2023), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life—from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature—offering the first detailed monograph on this central figure in early Indian religious and literary history. 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 podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In The Literary Life of Yājñavalkya (SUNY Press, 2023), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life—from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature—offering the first detailed monograph on this central figure in early Indian religious and literary history. 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 podcastchoices.com/adchoices

In The Literary Life of Yājñavalkya (SUNY Press, 2023), Steven E. Lindquist investigates the intersections between historical context and literary production in the "life" of Yājñavalkya, the most important ancient Indian literary figure prior to the Buddha. Drawing on history, literary studies, ritual studies, Sanskrit philology, narrative studies, and philosophy, Lindquist traces Yājñavalkya's literary life—from his earliest mentions in ritual texts, through his developing biography in the Upaniṣads, and finally to his role as a hoary sage in narrative literature—offering the first detailed monograph on this central figure in early Indian religious and literary history. 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 podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

"How can one know thus as to where It (the Self) is, for which both the brāhmaṇa and the kṣatriya become food, and for which Death takes the place of a curry?" Namaste

Namaste