Podcasts about vaikhari

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

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

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

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

Eine machtvolle Japa Meditation in 5 Schritten. Die ist die Meditationsanleitung "Om Namo Narayanaya Japa Meditation in fünf Schritten". - Vaikhari - lautes Wiederholen des Mantra - Upamsu - Flüstern des Mantras - Madhyama - geistige Wiederholung des Mantras - Pashyanti - Konzentration auf Energie und Bedeutung des Mantras - Para - reine Stille Sukadev rezitiert dabei das Mantra: Om Namo Narayanaya. Ähnliche Anleitungen Laut-Leise-geistig-still findest du in: dieser Playlist. Diese Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsvideo auch nutzen, um kürzer zu meditieren. Alle 41 Videos des Mantrameditationskurses findest du hier. Mehr zum Thema Meditation und Mantra: - Erfahre hier und hier mehr zum Thema Mantra. - Yoga und Meditation Einführungswochenende - Alle Mantras - Mantra Seminare - Mantra Yogalehrer Ausbildung - Meditationskursleiter Ausbildung - Meditationsportal Autor, Sprecher: Sukadev Bretz. Kamera, Schnitt: Nanda

Eine machtvolle Japa Meditation in 5 Schritten. Die ist die Meditationsanleitung "Om Namo Narayanaya Japa Meditation in fünf Schritten". - Vaikhari - lautes Wiederholen des Mantra- Upamsu - Flüstern des Mantras- Madhyama - geistige Wiederholung des Mantras- Pashyanti - Konzentration auf Energie und Bedeutung des Mantras- Para - reine StilleSukadev rezitiert dabei das Mantra: Om Namo Narayanaya.Ähnliche Anleitungen Laut-Leise-geistig-still findest du in: dieser Playlist.Diese Mantra Meditationsanleitung enthält eine längere Phase der Stille - sodass du etwa 20 Minuten meditieren kannst. Natürlich kannst du dieses Meditationsvideo auch nutzen, um kürzer zu meditieren.Alle 41 Videos des Mantrameditationskurses findest du hier. Mehr zum Thema Meditation und Mantra:- Erfahre hier und hier mehr zum Thema Mantra.- Yoga und Meditation Einführungswochenende - Alle Mantras - Mantra Seminare - Mantra Yogalehrer Ausbildung - Meditationskursleiter Ausbildung - MeditationsportalAutor, Sprecher: Sukadev Bretz. Kamera, Schnitt: Nanda

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

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

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

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

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

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

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

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

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

Lakshmi Mantra Om Shri Mahalakshmyai Namaha – Vaikhari, Upamsu, Manasika Rezitation. Der Beitrag Om Shri Mahalakshmyai Namaha – laut-leise-flüsternd-geistig erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.