Podcasts about vikshepa

Play Episode Listen Later Nov 6, 2019 67:52

Verses 125-127- This class was given by Swami Tattwamayananda at Stanford University on November 3, 2019. The lecture was hosted by the Stanford Hindu Students Association. -This class focuses on answering the following question from the pupil: “What is Atman?”-One approach of analyzing Atman is to enquire “Who am I?” – this is the approach used by Ramana Maharshi. During this analysis, one reaches different levels of answers, equating it first to body, mind and intellect. Finally, one reaches the Atman, which is beyond all the changing entities. One has to practice spiritual disciplines such as japa, prayer, meditation, and puja to conduct this analysis.-Atman cannot be the body, which is changing. If one limits his understanding to only the physical body, then even small issues in the empirical world will cause him despair.-Atman cannot be the mind as it is also a changing entity swinging between pain and pleasure and happiness and unhappiness.-“I” is the foundation. “I” is interpreted differently depending on the context in which it is used. When we say “I am feeling pain, or I am happy” the association of “I” is to the body or mind. When we say “My mind or My head”, the association of “I” is to a higher entity that is distinct from the body and mind.-Atman exists without the support of anything beyond itself. It is self-existent and self-revealed.-Atman is present in all three states of awareness as “Turiya” – waking, dream and deep sleep states. Since it is present in all three states, it is not exclusive to any state, it is distinct from any state and it transcends all three states.-To be a witness to an activity, two criteria have to be satisfied: (1) One has to be present at the activity (2) One cannot be participant in the activity. Atman when interpreted as witness in the three states is called Sakshi or Turiya.-In waking state, there is full awareness, senses are active and the consciousness is at a gross level. Dream state exists only at a mental level by projecting memory stored in the chittam. No dream experience is possible without any connection to waking state. The common experiencer between waking and dream sleep state is Turiya.-Turiya is also present in deep sleep state. When we wake up, we are aware of the absence of intellect and its activity in deep sleep state. The awareness of this absence comes from Turiya.-Verse 126: That seer, who knows everything in the three states, who knows the intellect and its action, when it is present and when it is absent, is the Atman.-Another way of explaining Atman is that it is different, distinct, beyond the five sheaths and transcends them all – it is called Pancha-kosha-vilaksanah. The five sheaths are: Annamaya Kosha, Prāṇamaya Kosha, Manomaya Kosha, Vijñānamaya Kosha and ānandamaya Kosha. Aham is present in all five sheaths.-The story of King Janaka and Sage Yajnavalkya is discussed. King Janaka starts with the question: “Endowed with what light is a human being able to live in this world?”. The first answer is sunlight. As each option provided in previous answers is eliminated, subsequent answers are moonlight, agni, and sound. When all four of these options are eliminated, the final answer is Atma-Jyoti, which is in all of us and that is self-revealing. Without it, all other sources of knowledge are useless. It is this light that enables all other lights, such as sunlight, moonlight, agni to function.-Our ability to comprehend comes from something within us that is the nature of enlightenment and knowledge. In both an average scientist and advanced scientist, the same light is present – but it manifests itself more brilliantly in the advanced scientist. Swami Vivekananda said: “The difference between a Buddha and an amoeba is one of degrees not of kind”. In the Buddha, the Atma-Jyoti is very visible and revealed; in the amoeba it is very dim.-Through meditation and spiritual practices, we can make our own buddhi more clear, so Atman reflects with more brilliance. Our ability to cognize gets better when Atman reflects with more brilliance.-When Atma-Jyoti reflects on the mind, this body is Shiva. Without this Atma-Jyoti, this body is Shava (corpse).-When people perform Aarti and Puja, or read a spiritual book, they are trying to link themselves to this Atma-Jyoti. Natural light is only used as a concept to take us to the real light.-Just like when we look beyond the five sheaths, we find the “Real I”. Similarly, when we look beyond the sunlight, moonlight, agni, and sound, we find the real “Atma-Jyoti”.-Verse 127: One who comprehends everything and who is not comprehended by anything – who illuminates the intellect but whom nothing can illuminate – who is always the subject and never the object – who gives Chaitanya to our intelligence – that is Atman. Atman reveals buddhi, mind – everything.-Chanting of Vedic mantras, even without full understanding of the meaning, can activate the hidden potential of the mind. It provides divine joy.-When we close our eyes and disconnect from Annamaya Kosha, we connect with something transcendental. Even when standing in front of a temple image on pilgrimage, people close their eyes, because they attempt to see within themselves what they are seeing in front of them.-One should get established in yamas and niyamas before undertaking rigorous spiritual practices. This ensures that the energy generated from spiritual practices will not flow through negative channels. Ancient Indian martial arts first taught students to restrain their power. Even Pranayama should not be practiced without moral and ethical disciplines.

natural lights gurus stanford university verse buddha verses pra shiva vedic chanting samsara vedanta puja brahman aarti advaita atman swami vivekananda viveka chaitanya endowed ramana maharshi manana sakshi kosha vairagya shankaracharya aham vij turiya ancient indian shravana viveka chudamani shava nididhyasana swami tattwamayananda vikshepa

Vivekachudamani 15 - Atman – The Eternal Witness Beyond The Five Sheaths | Swami Tattwamayananda

Play Episode Listen Later Oct 21, 2019 71:23

Verses: 124, 125, 154, 165, 167- This class was given by Swami Tattwamayananda at Stanford University on October 20, 2019. The lecture was hosted by the Stanford Hindu Students Association. - This class focuses on the nature of Absolute Reality, knowing which one gets liberated from the continuous cycle of birth and death-Everything in the world is composed of two categories of elements. The first category is the permanent, unchanging, Absolute Reality that is beyond name and form. The second category belongs to phenomenal things and is composed of name and form. -The Real “I” is the subject and eternal witness.-Absolute Reality is all-pervading as Asti, Bhāti and Priyam, which are three approximate descriptions of the indescribable. Everything has a basic element of existence (Asti), everything is cognizable through effulgence (Bhāti), and has the essential nature of bliss (Priyam).-Names and forms are innumerable and diverse.-Atman is present in all three states of awareness – waking, dream and deep sleep states. Since it is present in all three states, it is not exclusive to any state, it is distinct from any state and it transcends all three states.-Buddha took the principles of Mandukya Upanishad, and gave a long profound discourse on remaining in a state of permanent awareness and witness-ship. -When we can be identified with awareness, with our own Transcendental Spiritual Reality, we will not feel tired even while working with the body, mind and intellect.-To be a witness to an activity, two criteria have to be satisfied: (1) One has to be present at the activity (2) One cannot be a participant in the activity.-“I” is interpreted differently depending on the context in which it is used. When we say “I am feeling pain, or I am happy” the association of “I” is to the body or mind. When we say “My mind or My head”, the association of “I” is to a higher entity that is distinct from the body and mind.-When we witness a tragic drama, it purifies our emotions. Some of the greatest creative works are tragedies as they penetrate deep into the human mind.-The concept of free will does not apply to witness. When witnessing, we are not under the control of anything. -The psychology of relaxation is based on the principle of dissociation. Story of Gotami is discussed, who felt pain at the loss of her son. Buddha asked her to get mustard seeds from a household where no one had ever died. She came back empty-handed and realized that death was common to all. Realizing that her problem was universally shared, helped her dissociate from the pain of losing her son.-Even while identified with the state of the witness, there is motivation to do karma, because we cannot keep quiet mentally & physically even for a split second. Our own natural tendency will prompt us to do things – if we do good actions, it will generate spiritual energy. For the most evolved spiritual individual, it is his natural tendency to do good to others.-Another way of explaining Atman is that it is different, distinct, beyond the five sheaths and transcends them all. The five sheaths are: Annamaya Kosha, Prāṇamaya Kosha, Manomaya Kosha, Vijñānamaya Kosha and ānandamaya Kosha. Aham is present in all five sheaths.-The Annamaya Kosha is the outermost sheath. It comes from matter and food, is endowed with Prāṇa, and consists of skin, flesh, blood, fat, marrow and bones. This cannot be Atman.-Our spiritual journey starts at the Annamaya Kosha. Ramana Maharshi’s spiritual journey started when he experienced the loss of his father and he understood the perishable nature of the body. Questions around the mystery of death have helped human civilization evolve.-Prāṇamaya Kosha is changing/moving all the time. It itself does not have effulgence and borrows it from another source. It is spread out all over the physical body. This cannot be Atman, which is independent, steady, unchanging and the nature of effulgence.-Manomaya Kosha is composed of the five senses of perception and the mind. The five senses of perception are touch, vision, smell, taste and hearing. This also cannot be Atman.-The ānanda of sat-chit-ānanda, the Absolute Reality is not the same as the ānandamaya Kosha. The ānanda-svarūpa means “its very nature is bliss”; ānandamaya means “there is an abundance of bliss”.-Any kind of spiritual endeavor brings ānanda. People go on pilgrimage to feel this ānanda. The first sign of a devotee of God is that he has inner serenity and joy.-Many mystics experienced obstacles and suffering. However, their inner contentment enabled them to withstand these sufferings. Without facing obstacles and learning to withstand these obstacles, one cannot make spiritual progress.-Absolute Bliss cannot be explained at the empirical level. When we start our spiritual journey, its reflection shows up as inner contentment.-Intellectual understanding of being the witness helps in spiritual progress. However, one should not start the journey by practicing being the witness.

god story witness names gurus eternal stanford university buddha verses intellectual pra samsara vedanta asti brahman bha advaita atman viveka ramana maharshi manana kosha vairagya shankaracharya aham vij absolute reality shravana viveka chudamani nididhyasana swami tattwamayananda vikshepa

Vivekachudamani 14 - Turning Away from the Unreal towards the Real | Swami Tattwamayananda

Play Episode Listen Later Oct 7, 2019 75:05

- Verses: 109-116- This lecture was given by Swami Tattwamayananda at Stanford University on October 6, 2019. The lecture was hosted by the Stanford Hindu Students Association. - Seven questions from the student are discussed: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between Atman and anatman?The teacher discusses anatman in detail (that which is not eternal and not real and non-Absolute) because once we realize “what we are not”, “what we are” does not need to be explained – it becomes self-evident.-Expecting permanence from things that are inherently impermanent is the cause of unhappiness. -Bondage expresses itself when we interpret ourselves as this changing body. The right notion automatically comes when the wrong notion disappears.-Three levels of reality are discussed. (1) Paramarthika-sat, which is Atman. (2) Vyavaharika-sat, which is the changing world and (3) Pratibhashika-sat, which is conceptual reality. Once we understand the illusory nature of Pratibhashika-sat, we understand vyavaharika-sat. Once we transcend Vyavaharika-sat, we understand Paramarthika-sat.-When we realize the Absolute Reality, we become a Jivan-Mukta. The world does not cease to exist for a Jivan-mukta. He sees the world as Brahman, devoid of name and form.Per Vedanta, the same seer exists in the three states of human awareness (waking, dream and deep sleep states). That seer is Turiya, which is distinct from all the three states and transcends them.-Anatman is made of Sthula Sharira, Sukshma Sharira and Karana Sharira.-Sthula Sharira is composed of skin, flesh, blood, fat, marrow and bones. Sthula Sharira is non-eternal.-Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarana – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma. Sukshma-Sharira is transmitted to the next life – when we have inexplicable attraction to great ideas, it is because the chitta retains memory from previous lives.-Karana-Sharira is also known as Maya or Avidya – it is the reason we lack awareness of our true nature. As the cause of the universe, it is known as Maya and as the basic source of mis-understanding it is known as Avidya.-Vedanta’s criteria for “Sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states. (3) It should be beyond the six changes – existence, birth, growth, change, decay and death.-Maya is not “Sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not absolutely unreal. It is not a combination of sat and asat either.-Most of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder. Both Brahman and Maya are inexplicable.-Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it could have no end. Then, there would be no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.-Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be “anadi”. If it were devoid of parts, it cannot be the cause of evolution.-114th verse: Even one who is intellectually advanced, who knows scriptures, who understands the subtle truths and who is convinced of his learning – even such a person, by the power of Tamas, looks upon the unreal as the Real and the Real as the unreal. This is the strength of Maya.-116th verse: Maya expresses itself as (1) Ajnanam, which is ignorance (2, 3, 4) Alasya, jadatva, pramada, that prevent us from doing what is obviously good for us (5) mudhatva, which causes us to misrepresent things (6) Nidra, which hides reality and (7) Samsaya, which cause doubt.-Mind does not co-operate due to past samskaras that are not conducive to spiritual life. This friction can be reduced by increasing the balance of positive samskaras. Duryodhana’s story is discussed to illustrate how one can feel helpless due to inherent samskaras.-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 work generates spiritual energy, increases the balance of positive samskaras, reduces conflicts and helps one 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 book.-Lord Krishna: Starting with work that has selfish motive is better than doing nothing. One can then evolve towards selfless work.-It is a wrong notion to try to start work with no ego. 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 continuous good activities with a proud ego, it helps him later to do continuous good activities without ego – the ego becomes sublime, purified and then disappears.-A sincere spiritual seeker should first focus on his own evolution, rather than try to help others. Once he realizes the highest truth, he will feel the presence of the Divine Reality both within himself and others. At that point, it is psychologically impossible for him to hurt others. If a seeker tries to help others early in his evolution, he may wrongly try to thrust his own philosophy upon others.-Who is the highest devotee of God? “One who feels the presence of God in everything, everywhere, in every action and in every word” AND “one who feels the presence of whole humanity and creation in God.”

god work real reality mind gurus karma stanford university absolute expecting verses bondage unreal samsara vedanta kama brahman god one tamas advaita atman turning away nidra viveka manana vairagya shankaracharya jivan avidya duryodhana turiya divine reality absolute reality shravana viveka chudamani antahkarana samsaya nididhyasana swami tattwamayananda vikshepa

Vivekachudamani 13 - Maya – Avarana and Vikshepa Shakti | Swami Tattwamayananda

Play Episode Listen Later Sep 26, 2019 87:44

Verses: 110-114This lecture was given by Swami Tattwamayananda at Stanford University on September 15, 2019. The lecture was hosted by the Stanford Hindu Students Association. Vivekachudamani is a prakarna grantha on Advaita Vedanta.Maya is “anadi” (without a beginning), but not “anantha” (it is not eternal). It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder.Seven schools of Vedanta are mentioned, and then dualism, qualified non-dualism and non-dualism are discussed. In dualism, ishvara, jeeva and jagat – each have their own independent status. In qualified non-dualism, ishvara is present as antaryami in jeeva and jagat, but is different from them. In non-dualism, Brahman is present in everything in jagat and in each jeeva and is not different from them.As in the snake/rope analogy, the wrong understanding disappears when we realize our true nature. The wrong notion is based on accumulated memory/impressions and is called Adhyasa.Adhyasa has three properties: (1) Tamas, which functions as Avarana or concealment (2) Rajas, which functions as Vikshepa or false projection and (3) Sattva, which functions in the form of our natural interest to explore higher truth.We live within Maya and cannot recognize it when living within it. Just like a dream, we have to come out of it to identify it.The qualities of tamas are intellectual/physical laziness and ignorance. Rajas is the natural propensity to be active and functional. Rajas is superior to tamas. The natural evolution of human consciousness is from tamas to rajas to sattva.Vikshepa shakti cause the rotating wheel of karma, vritti, vasana and samskara. The chain reaction of Vikshepa-shakti can be countered by following the seven disciplines. (1) Discrimination between unreal and the Real (2) Renunciation of what is unreal (3) Self-control: shama, dama, uparati, titiksha, shraddha and samadhana (4) Mumukshutam (5) Shravanam (6) Mananam (7) Nidishyasana.Mind connects with external world through the senses. It can be restrained if we constantly remember the changeable nature of the world and understand avarana/vikshepa shakti.The properties of Rajas are desire for enjoyment, anger, greed, pride, envy, egotism and jealousy.What we learn from a teacher is in direct proportion to the shraddha we have. Lord Krishna’s advice at the end of 18th chapter of Gita: “Do not teach this science to anyone who does not have self-discipline, austerities and devotion, humility and willingness to do good to others. This great truth is never to be taught to someone who cavils me". Avarana shakti is the manifestation of tamas, and is the cause of vikshepa shakti. It triggers a chain reaction by concealing the reality – then the great game starts with Vikshepa’s projection.Avarana shakti is very powerful. Vedanta gives us all the proof, yet we continue to be deceived by it.In dream-sleep, vikshepa is active. In dreamless sleep, avarana is active. Rajas to sattva is not a progression in sleep - only conscious actions lead to spiritual evolution.Samadhi and deep sleep state are not identical. There is full awareness in samadhi, but not in deep sleep state. To transcend duality, one needs awareness. Experience of duality after samadhi is very different from before samadhi. Jeevan mukta lives in the world with zero concerns of what others may think.Dreams cannot be completely separated from waking state experiences. Animals retain memory as instincts, not as memory that can be analyzed – as such, they don’t dream in their sleep.Samadhi is the natural state of Jnana-prapti. Advaita is not a concept – it is based on anubhuti (experience). Swami Adbhutananda’s story is discussed – his conviction came from experience.Mahavakyas, the Upanishadic statements are only approximations of the actual experience of Brahman.People felt affinity to the opening words of Swami Vivekananda at Chicago – "Sisters and brothers of America". This is because he spoke from having experienced the unity and oneness of humanity.

america dreams real mind animals gurus stanford university discrimination verses shakti samsara samadhi vedanta brahman renunciation tamas advaita atman jeevan lord krishna advaita vedanta swami vivekananda rajas viveka sattva manana jnana vairagya shankaracharya shravana viveka chudamani mahavakyas nididhyasana swami tattwamayananda vikshepa

Vivekachudamani 12 - Maya – The Great Wonder 2 | Swami Tattwamayananda

Play Episode Listen Later Sep 19, 2019 79:13

Verses: 109-111This lecture was given by Swami Tattwamayananda at Stanford University on September 8, 2019. The lecture was hosted by the Stanford Hindu Students Association. Class starts with seven questions from the student, and then bondage is discussed in depth: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between atman and anatman?Sthula Sharira, Sukshma Sharira and Karana Sharira are briefly discussed. Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarna – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.Vedanta’s criteria for “sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states.Maya is not “sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not Absolutely unreal. It is not a combination of sat and asat either.Maya is “anadi” (without a beginning), but not “anantha” (it is not eternal). Maya is without a beginning - this is realized only when we go beyond Maya.Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it can have no end. Then, there is no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.A Jeevan-mukta does not see the world of names and forms. He sees the world as Brahman, devoid of name and form.Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be anadi. If it were devoid of parts, it cannot be the cause of evolution.All of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder.Maya makes life livable – all higher pursuits in life are because of the unpredictability in life. This unpredictability is an expression of Maya. Maya provides us the opportunity to transcend it, and become spiritually liberated.Swami Vivekananda provides many examples of how Maya defies human logic. Example of mother’s continued affection towards an ungrateful child is provided.Maya is neither subjective, nor objective, nor a combination of the two. We understand the relativity of Maya only when we come out of it. Describing Maya when we are within it is impossible.Gospel of Sri Ramakrishna is a good scripture to understand Maya. It provides many examples of different levels of human existence.Maya functions at the level of three gunas: Sattva, Rajas and Tamas. As in the snake/rope analogy, the wrong understanding disappears when we realize our true nature. Swami Vivekananda’s story is discussed of how Sri Ramakrishna transmitted spiritual powers to him to help him see beyond Baya.Maya operates with two powers: Avarana-shakti, which conceals the reality and Vikshepa-shakti, which projects something false.Maya is a great mystery and efforts to understand it gave us great souls such as Buddha. Buddha made great contributions to human civilization.Verse 111 and vikshepa shakti is briefly introduced. An example is provided of how mind can project an imaginary world, based on triggers from any of the senses. Even this projection leaves a residual effect on the mental system. This happens because of Rajas-guna.Maya is composed of two sounds: “Ma”, which negates and “Ya” which is a pronoun and refers to something real.Regular spiritual practices and reading of authentic scriptures helps the seeker develop spiritual common sense. This common sense helps him restructure his attitude to life as a whole.Sri Ramakrishna taught spirituality in all forms: non-dualism, dualism and bhakti are some examples. Non-dualism accommodates and transcends all religions.

gospel reality class gurus karma regular stanford university verse buddha verses samsara vedanta kama brahman tamas advaita atman jeevan swami vivekananda rajas viveka baya sattva manana vairagya shankaracharya avidya absolute reality shravana viveka chudamani nididhyasana swami tattwamayananda vikshepa

Vivekachudamani 11 – Maya – The Great Wonder | Swami Tattwamayananda

Play Episode Listen Later Aug 19, 2019 69:39

Verses: 108-109Class starts with seven questions from the student, and then bondage is discussed in depth: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between atman and anatman?Maya is real for someone in ignorance – rope/snake analogy is provided. Snake exists only as long as there is not enough light – when light is brought, the snake idea disappears and only rope remains.Maya operates with two powers: Avarana-shakti, which conceals the reality and Vikshepa-shakti, which projects something false.Mandukya-Karika II - verse 32 is discussed.Seven-Anupapatti’s of Ramanujacharya on Avidya (Maya) are discussed.Creation is discussed as “leela” (sport) of God.Maya is “anadi” (without a beginning), but not “anantha” (it is not eternal). It functions at the level of three gunas: Sattva, Rajas and Tamas. Maya can only be inferred by tracing from effect to cause.Vedanta’s criteria for “sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states.Maya is not “sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not Absolutely unreal.Because, if Maya were the same as Brahman it has no end. Then, there is no liberation from bondage. But if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.The Real experience of Absolute Reality is beyond what is described in Mayavakyas. Mahavakyas are only an approximation of the highest transcendental experience.Maya is neither different, nor non-different nor a combination of difference and non-difference.All of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind and is a great wonder.Vedanta discusses not just the future of a seeker but also the past. Vivekachudamani starts with the rare privilege of human birth and the longing for liberation.Vedanta is the result of inner contemplation. It begins with the inquiry at the effect level. Ancient sages then practiced spiritual disciplines and meditated to realize the Absolute Reality.Creation is one spiritual family. When we hurt others, we hurt ourselves.Swami Vivekananda clarified what Maya is. Maya is relativity, not an illusion. He asserted again and again that Maya is relativity, and not delusion or illusion.

god real reality ancient snake verses vedanta brahman tamas advaita atman swami vivekananda rajas viveka sattva vairagya shankaracharya absolute reality viveka chudamani mahavakyas swami tattwamayananda vikshepa

Vivekachudamani 9 | Gross and Subtle Body | Swami Tattwamayananda

Play Episode Listen Later Jul 14, 2019 71:14

Verses: 82-96This lecture was given by Swami Tattwamayananda at Stanford University on July 14, 2019. The lecture was hosted by the Stanford Hindu Students Association. -An elaborate analysis of the non-self (anatman). Descriptions of sthula-sharira (gross body) and sukshma-sharira (subtle body) are provided.-Comparisons to Buddhist interpretation of anatman. Concept of Sunyata in Buddhism is not nothingness – rather it refers to the indescribability of the Absolute Reality.-Anatma is made of three parts: (1) Sthula-sharira (2) Sukshma-sharira and (3) Karana-sharira82nd verse: if one wants liberation, one should reject all kinds of desires for material enjoyment, and stay away from them, as one would stay away from poison. Take to contentment, kindness, forgiveness, truth and peace.A householder who does not strive for dharma, artha, kama through proper means is considered “adharmi”. Sri Ramakrishna and Hazra’s story is discussed. Hazra ignored his duty towards his mother, wife and children to pursue a spiritual life – he was scolded by Sri Ramakrishna for ignoring his duty as a householder.Begin by desisting from doing what you are not supposed to do. Eventually, you will be able to do what you are supposed to do.85th verse: Obsessive attachment to sensory pleasures without a spiritual ideal is “moha”. Moha conceals the reality and projects the wrong idea. Moha can lead to spiritual death. Only those who give up moha deserve mukti.-87th verse: Gross body is detestable as it is composed of skin, flesh, blood, fat, marrow and bones. If we touched those things, we would wash our hands. However, the same gross body is a great asset, as it is what we use to achieve liberation. The journey beyond the body needs the body itself.Kalidasa-Kumara-Sambhava story of Shiva and Uma is discussed. Shiva advises Uma to not ignore the gross body as she pursues austerities.96th verse: Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarna – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.Sukshma-sharira defines one’s personality. Gandhi’s example is discussed as stark contrast between sthula and sukshma sharira. Vritti is residual effect in mental system from any thought, deed or speech. Vritti => Samskara => Vasana => Karma form a continuous cycle. Story of Vyadha Gita is discussed to illustrate path to liberation as a householder.-Mahendra nath Gupta’s story is discussed – Sri Ramakrishna advises him to stay as a householder and pursue his spiritual journey. He had great respect for monks.A householder needs to follow the path of dharma in his pursuit of artha and kama. This helps him understand the limitations of artha/kama and have a higher ideal.

story comparison gurus karma concept uma stanford university buddhist gross buddhism verses gandhi gupta shiva descriptions obsessive samsara vedanta kama brahman advaita atman viveka manana mahendra subtle body vairagya shankaracharya moha avidya sunyata absolute reality shravana viveka chudamani nididhyasana swami tattwamayananda vikshepa

Vivekachudamani 8 | Spiritual Common Sense: Killing the Monster of Infatuation | Swami Tattwamayananda

Play Episode Listen Later Jul 7, 2019 65:37

Verses: 77 – 80This lecture was given by Swami Tattwamayananda at Stanford University on July 7, 2019. The lecture was hosted by the Stanford Hindu Students Association. -There are five methods of verbalization or description. Atman is beyond all such verbalization.-Since Atman is beyond description, Vivekachudamani takes the approach of “neti, neti” or “via negativa” in Christian Theology. It describes everything that it is not, so that what is left out is Atman. -Atman transcends all descriptions but it is not devoid of all characteristics. -Sense-objects are more poisonous than the poison of a snake because just seeing such an object can create mental slavery to that object.-We are often unable to get out of a negative infatuation despite our intellectual knowledge that it is harmful to us (Dostoyevsky's creative fiction is given as an example).-Even a person who has mastered the six schools of orthodox Indian philosophy may not be able to get out of negative infatuation. We live not at the intellectual level but at the mental level.-Shankaracharya tells us to develop our inner faculties and become aware of the way out of our problems.-Superficial renunciation is denounced. At the first stage, we become aware of the need to get away from an undesirable thing. At the second stage, we move towards something positive. We develop a spiritual common sense: the ability to have all success yet realize its inherent limitations. -A householder develops this inner renunciation through associating with these holy ideas and spiritually minded people. Spirituality has value for people in all walks of life.

spiritual spirituality indian monster killing gurus sense stanford university common sense verses superficial samsara vedanta infatuation brahman christian theology advaita atman dostoyevsky viveka manana vairagya shankaracharya shravana viveka chudamani swami tattwamayananda nididhyasana vikshepa

Vivekachudamani 6 | Scriptures and Spiritual Realization | Swami Tattwamayananda

Play Episode Listen Later Jun 18, 2019 71:01

Verse: 59, 60, 61, 62, 66, 69Topics:-Study of scriptures is the means, not the goal. The goal is spiritual liberation. -Shravanam, Mananam, and Swanubhuti are discussed. Intellectual study of scriptures, by itself, is of no use. Spiritual journey starts with ideas from the scriptures. Deeper contemplation of these ideas is needed, which then provides one their own inner experience.-Scriptures are of no use once the highest experience is realized. After achieving that state, one may still read scriptures because of their natural inclination to do so.-Just like medicine removes the poison from a snake bite, spiritual knowledge is the only medicine for spiritual ignorance.-Just belief does not give experience. Belief should become a deep conviction, which then turns into an experience.-When one feels a great attraction for scriptures, it comes from some degree of their own experience.-The spiritual bank balance is discussed. Fruits of spiritual practice are never lost. It even carries over across lives, where one is born with their past good samskaras. Even a little experience now, will become a real experience later.-To treat spiritual ignorance, one has to practice seven disciplines, discussed previously in the Vivekachudamani.-The first discipline is a sense of dispassion for things that are impermanent, Cause of unhappiness is assigning permanence to something that is inherently impermanent.

spiritual belief gurus scriptures deeper verse fruits intellectual realization samsara vedanta brahman advaita atman viveka manana vairagya shankaracharya shravana viveka chudamani nididhyasana swami tattwamayananda vikshepa

Vivekachudamani 5 | Purifying the Mind (चित्त शुद्धि) and Developing the Eye of Spiritual Clarity (बोधचाक्षुष) | Swami Tattwamayananda

Play Episode Listen Later Jun 9, 2019 89:36

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.

spiritual yoga developing clarity gurus karma stanford university individual absolute liberation verses scriptural rishi purifying samsara analogies vedanta kama brahman advaita atman moksha karma yoga viveka manana jnana vairagya shankaracharya sankhya jivan avidya shravana viveka chudamani swadhyaya madhyama nididhyasana swami tattwamayananda vaikhari pashyanti vikshepa

2 - Identifying Ourselves as The 'Witness' (साक्षी) | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 63:51

Verses 1, 2, 3, 5A brief overview of the text and the topics discussed:-The eternal conflict: What we want and what our mind is willing to do.-The cause of problems in our everyday life: forgetting the impermanence of the worldly experiences.-The subject and the objects, the seer ('drashta') and the seen ('drshya'), the perceiver and the perceived, the witness and the witnessed -A phenomenological approach-The form is the seen and objectified. -Worldly objects and experiences change every moment.-Atman is the unchanging seer and the eternal witness (साक्षी), which is beyond immanence and transcendence.-Atman, the eternal, unchanging revealer of all, the 'light of all lights'.

witness identifying verses worldly nama samadhi vedanta 5a rupa advaita atman viveka jiva sakshi drg shankaracharya jivanmukta swami tattwamayananda paramatman vikshepa

1 - A Brief Overview of the Text | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 59:05

- 'Drg-Drsya-Viveka' is an introductory book on Advaita Vedanta, technically called a 'Prakarana Grantha (प्रकरण ग्रंथ), which teaches the identity and oneness of the individual Jiva and Paramatman. - Vedanta is not a new knowledge; it reminds us of our true reality; it is the re-discovery of our own true nature. - Atman (knowledge of Atman) is not something that could be produced or transformed or attained or purified. - (" न उत्पाद्यं, न विकार्यम्, न आप्यं, न संस्कार्यं " - Shankaracharya’s commentary on the Ishavasya Upanishad). Some important topics discussed are:-Spiritual sleep and awakening-The laws of karma and re-incarnation-The wheel of karma - vrtti - samskara - vasana - samkalpa and again karma...-The importance of Sadhana Chatushtaya (साधनचतुष्टय)-Different forms of 'samadhi'.

spiritual nama samadhi vedanta rupa advaita atman brief overview advaita vedanta viveka jiva sakshi drg shankaracharya jivanmukta swami tattwamayananda paramatman vikshepa

8 - The Spiritual Psychology behind Waking, Dreaming and Deep-Sleep States | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 43:59

Verses: 43, 44, 45- The reality/unreality of dreams.- What is Pratibhasika reality?- 'Turiya' is present in all the three states of waking, dreaming and deep sleep, but also transcends them all.- Existence, Consciousness and Bliss, which are the natural characteristics ‘swarupa-lakshana’ (‘स्वरूप-लक्षण’) of the 'Sakshi ('साक्षी) or Brahman appear to inhere in the 'Vyavaharika Jiva' and the 'Pratibhasika Jiva'.

states consciousness dreaming existence verses waking nama deep sleep spiritual psychology samadhi vedanta brahman rupa advaita viveka jiva sakshi drg shankaracharya jivanmukta swami tattwamayananda paramatman vikshepa

7 - Mind Going Beyond Mind | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 55:40

Verses: 32, 33, 35, 40, 41- Psychological problems can have no permanent solutions at the psychological level.- They can have permanent solutions only at the spiritual level.- Ascent in self-identity: Contrasting examples of Fyodor Dostoevsky and Valmiki, the great Sanskrit poet of India and the author of the ancient classic 'Ramayana'.- Only the non-participating Witness ( the 'Self' - साक्षी) is Absolutely Real because it is unchanging.- The appearance of 'Jiva' is only because of the association of 'Upadhis'.- The two powers in Maya:- The power of false projection (vikshepa-sakti)- The power of concealing the true nature of the reality (avarana-sakti).- 'Maya' is neither Absolutely Real, Nor Absolutely Unreal.- अवछ्छेदवाद, आभासवाद, and प्रतिबिम्बवाद further elaborated. (verse: 33)- Who is the highest devotee of God? How to reach that level?- The three levels of Reality in Advaita Vedanta explained.

god reality witness psychological verses ascent sanskrit going beyond contrasting nama samadhi vedanta rupa advaita fyodor dostoevsky advaita vedanta viveka jiva sakshi drg valmiki shankaracharya jivanmukta swami tattwamayananda paramatman vikshepa

6 – ‘Savikalpa Samadhi' (Meditation) Practiced with an External Object (Sound/Mantra) | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 63:38

Verses: 27, 28, 30- 'Madhyama samadhi' explained. - The great statement ('Mahavakya'): 'TATTWVAMASI' ( तत्त्वमसि )explained .- Analysis of the two 'padarthas': 'tat' and 'tvam' .- Importance of ' Śraddhā (श्रद्धा) for the student/ spiritual aspirant.- Link to the transcendental: its usefulness in everyday life. - Constant, natural effortless, spontaneous contemplation on Brahman. - Highest devotion (भक्ति), and the highest knowledge ( ज्ञानं ) are the same at the experience level.- Natural state of a 'Jivanmukta' ('liberated-in-life'):- How all delusions vanish with the dawn of Advaitic experience: the fetters of the heart are broken, all doubts and negativity disappear.- Every activity becomes an act of worship, every word becomes a sacred 'mantra', every thought becomes a meditation, the secular merges with the spiritual, and the whole life becomes spiritualized.

sound meditation natural analysis highest constant mantra external verses object nama samadhi vedanta brahman practiced rupa advaita viveka jiva sakshi drg shankaracharya jivanmukta swami tattwamayananda paramatman vikshepa

5 - The Real and the Unreal in Everything That We Perceive and Experience | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 49:38

Verses: 20, 26, 27- Everything in this world has five aspects, ie, the permanent, unchanging substratum consisting of Existence- Consciousness - Bliss ( सत्- चित् - आनन्द ), and the impermanent changing aspect, consisting of names and forms, (nama-rupa ) which constitute 'Maya'. - The Absolute Reality, Existence- Consciousness - Bliss (सत्- चित् - आनन्द) is beyond the five conditions of verbalization ( beyond the five categories of definitions, descriptions etc. (sabda-pravritti-nimitta). - Nirvikalpa-samadhi explained: - The mind of a person who has attained 'Nirvikalpa Samadhi' compared to a lamp kept in sheltered, windless place- it never flickers; it is always steady. - The five states of mind according to Yoga psychology explained: Ksipta, Mudha, Viksipta, Ekagra, Niruddha - Different forms of 'Samadhi': (a) with the help of an external object and, (b) with the help of an internal object.

yoga verses unreal nama perceive samadhi vedanta rupa advaita viveka jiva sakshi drg shankaracharya absolute reality jivanmukta swami tattwamayananda paramatman vikshepa

4 - Maya, the Beginningless, Timeless Mystery | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 57:13

Verses: 16, 17, 37, 38, 31- Jiva, The embodied Self , freed from the veiling and projecting powers of Maya, discovers its true identity with the non-participating Witness (साक्षी) .- Then we realize that all 'vikaras' (changes) belong to the world only.- What is 'Prarabdha-Karma '? How does it operate in our everyday life?- Shankaracharya's rejection of the Mimamsakas' obsession with Vedic ritualism.- Three approaches to Reality in Advaita: Paramarthika, Vyavaharika and Pratibhasika - अवछ्छेद वाद, आभासवाद, and प्रतिबिम्बवा: more details. - Constant contemplation, unbroken flow of awareness - The different schools of Advaita Vedanta: 'Bhamati', 'Vivarana' and 'Vartika' - The illustration from the Chandogya Upanishad: Spiritual awakening and the role of an 'Acharya' or a 'Guru".

reality mystery witness constant timeless verses vedic nama samadhi vedanta rupa advaita viveka jiva sakshi drg shankaracharya jivanmukta swami tattwamayananda paramatman vikshepa

3 - Atman in the Three States of Awareness | Swami Tattwamayananda

Play Episode Listen Later Jun 6, 2019 55:32

Verses: 10 - 14 - Waking (जाग्रत), Dreaming (स्वप्न), Deep Sleep (सुषुप्ति) and beyond: Turiya (तुरिय)- The 'I' consciousness in the three states of consciousness: 'THE WITNESS'.-The psychological and spiritual dynamics of ' AVASTHATRAYA '-'Avasthatraya- saakshi'. - The mechanism of Maya and 'adhyasa' (अध्यास:)- The mystery of Maya and how does it work in our life?- Concealment of our true nature and false projection.- The two functions of 'Maya' elaborated: the power of veiling the Reality and the power of projection, causing the expansive manifestations of the manifold creation.- The way out of Maya: Sadhana-chatushtaya (the four spiritual disciplines: Ref: class:2).- Shravana, manana, nididhyasana & devotion- (bhakti) eventually, through Moksha.- Atman, the non-participating witness.- अवछ्छेद वाद, आभासवाद, and प्रतिबिम्बवाद elaborated.- The spiritual aspect of perfect health.- The mystery of creation - in Advaita Vedanta.

reality dreaming verses waking nama ref deep sleep samadhi vedanta rupa advaita atman moksha advaita vedanta concealment viveka jiva sakshi drg three states shankaracharya shravana jivanmukta swami tattwamayananda paramatman vikshepa

Vivekachudamani 2 | Qualifications for Vedanta: Turning Away from the Unreal and Towards the Real | Swami Tattwamayananda

Play Episode Listen Later May 14, 2019 78:10

Vivekachudamani Verses: 19, 20, 21, 22, 23, 24This lecture was given by Swami Tattwamayananda at Stanford University on May 12, 2019. The lecture was hosted by the Stanford Hindu Students Association. -Viveka means discerning what is real (nitya) and rejecting what is unreal (anitya). Our understanding of the real (nitya) reveals how far we have evolved. Maya is the power that projects something unreal in front of us that we take for the real. As we evolve, our sense of priority changes.-Vairagya often begins with a negative running away from something. Eventually, it evolves into a positive turning towards a higher spiritual ideal. -The six disciplines of shama, dama, uparati, titiksha, shraddha and samadhana.-Mumukshutvam is the very foundation of all the disciplines. It can be expressed as an intense desire to learn more about the scriptures, attend classes, or realize the highest reality. This desire pushes away lower priorities so all of the necessary qualifications come to you automatically.-Viveka means distinguishing between the real (Brahman) and the unreal (mithya). Mithya comes through a concealment of the real (avarana) and a projection of the false (vikshepa). This is the truth at the philosophical level. At the experience level, the unreal is seen to be nothing but the real, so the world is seen as real as Brahman.-Traditionally, disciples practice shravana’ (श्रवण), `manana’ (मनन), `nididhyasana’ (निदिध्यासन) so that the reality of the statements made by the teacher become clear.-Vairagya means giving up all the transitory things. Every sense object, which is perceived by the mind and the senses, is necessarily limited and transitory so it cannot be the Absolute. -Shama means mind-control but that is not psychologically realistic. The real meaning is to turn the mind to a higher counterfocus. It is important to be reminded that enslavement by transitory sense objects is very dangerous. -Aparoksha anubhuti is also explained. It is very important to study Vedanta with the aid of authentic teachers and commentaries. -Dama and Uparati mean keeping the senses withdrawn in their respective locations. If the mind is not connected to a sense organ then, the sense objects are not experienced. -Mumukshutvam, desire for the real, turns these disciplines into a positive pursuit. Viveka is enjoyed because it is understood to save us from problems.

stanford university absolute qualifications traditionally unreal dama vedanta sadhana brahman shama turning away viveka manana nitya vairagya shravana viveka chudamani nididhyasana swami tattwamayananda vikshepa

7 - The Spiritual Journey from Concept/Idea to Experience | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 87:24

Verses: 320, 325, 326-Evolution from idea/faith/concept to real experience-How all delusions vanish with the dawn of Advaitic experience-Need for constant vigilance and alertness in spiritual life-The great statement ('Mahavakya'): 'TATTVAMASI' ( तत्त्वमसि) explained-Analysis of the two 'padarthas' (पदार्थ) : 'tat' (तत्) and 'tvam' (त्वम्)-Reference to 'Nimi-Navayogi-Samvada (the dialogue between the philosopher king Nimi and Nine Sages from the Bhagavata Purana)

evolution idea gurus concept analysis verses spiritual journey samsara vedanta brahman nimi advaita atman viveka manana vairagya shankaracharya bhagavata purana shravana nididhyasana swami tattwamayananda vikshepa

9 - Pure Intelligence and Discerning Wisdom: Precious Tools in Spiritual Life | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 83:01

Verses: 16, 18, 51, 375, 424, 472, 517, 518-The most significant problem in spiritual life is the lack of a discerning mind.-Dispassion and spiritual awareness are essential in spiritual life, just as two wings are necessary for a bird to fly in the air.-The problem of spiritual slumber and the need for spiritual awakening-The need to develop a natural capacity to instinctively avoid wrong associations-Re-capitulation of the seven questions (verse: 51, class 3)-Going beyond desire, egotism and mind-functions-‘Krtartha’(कृतार्थता) and ‘Krtakrtyata’ (कृतकृत्यता) in life-The disciple's final salutations to the teacher

wisdom tools gurus pure intelligence precious discerning verses spiritual life samsara vedanta brahman advaita atman viveka manana vairagya shankaracharya shravana nididhyasana swami tattwamayananda vikshepa

8 - Maya: Concealment and False Projection | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 83:32

Verses: 145, 142, 143, 138- King Parikshit's story- Unexpected traps in spiritual life- The ocean of worldliness: birth, disease and death- Controlling the mind and the clear perception of the intellect- How the supreme realization can be attained through disciplining the mind and purification of the intellect- Direct realization is the goal of life

unexpected gurus false controlling projections verses samsara vedanta brahman advaita atman concealment viveka manana vairagya shankaracharya shravana nididhyasana swami tattwamayananda vikshepa

6 - Maya: "How Does It Function?"

Play Episode Listen Later May 9, 2019 83:05

Verses: 143, 145, 138, 129, etc.Questions 1, 2, and 3: "What is bondage?" - Its mystery-The mystery of Maya. How does it work in our life?Answer: Concealment of our true nature and false projection.-The way out of Maya: sadhana-chatushtaya (साधनचतुष्टप, the four spiritual disciplines: Ref: class:2), ‘shravana’ (श्रवण), `manana’ (मनन), `nididhyasana’ (निदिध्यासन) & devotion (bhakti), and eventually, through Moksha.-Atman, the non-participating witness-Turning the flashlight into our own mind, being a witness of our own life, our own emotions, thoughts, impulses, attitudes and feelings-Linking ourselves to the transcendental-`Satipatthana sutta’ Buddha's discourse on mindfulness

turning gurus buddha function verses linking ref samsara vedanta brahman advaita atman moksha viveka manana vairagya shankaracharya satipatthana shravana nididhyasana vikshepa

5 - Paramatman, the Witness of the Waking, Dreaming and Deep Sleep States | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 88:18

Verses: 126, 127, 128, Q&A verses: 125, 134The 6th question: `What is Paramatman?'Answer: 11 verses beginning with the 127th-I, the witness of the three states of consciousness is distinct from the five sheaths. ('panchakoshavilakshana' (पञ्चकोशविकलक्षण))-Atman is the illuminator of all objects - the light of all lights – ‘Jyotisham jyoti’ (ज्योतिषम् ज्योति) (Jyotirbrahmanam - Brhadaranyaka Upanishad)-The purpose of all spiritual practices, the teacher, the scriptures, etc. is only to remove the obstacles that stand in the way of our spiritual liberation.-Atman is self-evident.-Advaita does not reject or deny other paths.

states witness gurus dreaming verses waking deep sleep samsara vedanta brahman advaita atman viveka manana vairagya shankaracharya shravana nididhyasana swami tattwamayananda paramatman vikshepa

4 - Decoding the Mystery of 'Maya' | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 96:28

Verses: 110, 111, 113.The 5th question: What is anatman?Answer to the 5th question continues: - Analysis of the Non Self (anatman): - Karana-sharira- Maya: the beginningless and the indescribable- Maya: beyond description- The mystery of creation: the Advaitic perspective:- The nature of the world and its origin.Avidya, Sakti, composed of three gunas: sattva, rajas and tamas.Negative theology (Via Negativa) of Advaita VedantaThe three powers in Maya:- The power of false projection (vikshepa-sakti (विक्षेपशक्ती))- The power of concealing the true nature of the reality (avarana-sakti (आवरणशक्ती)).- Jnana reflected in the sattva-guna, one of the three constituents of Maya.

mystery negative gurus analysis decoding verses samsara vedanta brahman advaita atman viveka manana jnana sakti vairagya shankaracharya via negativa avidya non self shravana nididhyasana swami tattwamayananda vikshepa

3 - Seven Questions: From Bondage to Freedom | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 90:01

Verses: 51, 71, 89, 98, 99The 4th question: 'How shall I be liberated?' Answer: The means to attain spiritual liberation: - Detachment and withdrawal from all the impermanent things.- `shama’ (शम), dama (दम), titiksha (तितिक्षा), giving up of all karmas, etc.The 5th question: What is anatman?Answer: Elaborate Analysis of the Non-Self (anatman):-Descriptions of sthula-sharira (gross body) & sukshma-sharira (subtle body).-The journey of life does not end with death.-Death is only a transition point in the journey of life.-The quest for Truth is a unique spiritual privilege.

death freedom truth gurus verses bondage detachment descriptions samsara vedanta brahman advaita atman viveka manana seven questions vairagya shankaracharya non self shravana nididhyasana swami tattwamayananda vikshepa

2 - Stepping into Spiritual Life | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 78:34

Verses: 16, 17, 19-30, 34, 35- The qualifications and disciplines for spiritual seekers are: `sadhana-chatushtaya’ (साधनचतुष्टप) (four) & `shravana’ (श्रवण), `manana’ (मनन), and `nididhyasana’ (निदिध्यासन) (three).-The importance of a strong desire for spiritual liberation (`mumukshutvam’ (मुमुक्षुत्वम्))-The importance of dispassion and renunciation (`vairagya’ (वैराग्य )) and an intense desire for enlightenment and spiritual liberation.-Definitions of Bhakti-The ideal Guru and the ideal disciple-How can we develop a pure and refined intellect?-The importance of developing the spiritual sensitivity to accept what is good for us and reject what is not good.-The importance of developing a divine discontentment.

gurus stepping verses definitions spiritual life samsara vedanta brahman advaita atman viveka manana vairagya shankaracharya shravana nididhyasana swami tattwamayananda vikshepa

1 - The Glory of Human Birth and the Quest for Spiritual Freedom | Swami Tattwamayananda