Restorative YIN Yoga poses from the Ultimate Yogi, Travis Eliot
Will the worldly pleasures not lead to true happiness?
Suppose you have a large bowl of ice cream in front of you and can eat as much as we want. This is only possible if your taste buds work, if you have a pleasant mood to enjoy, if you have some time to enjoy, if you are in a beautiful place and if you are not diabetic.
If you are near a crowded train station or in a rainy, flooded area or a cremation ground, you would not even think about having the pleasure.
Your health, your location, your time, your mood, your senses, your mind and your situation are constantly changing. If all goes well, then you enjoy eating this ice cream. Each variable is changed, then you will not enjoy it.
If everything is ok and you enjoy the ice, you want to stop it after the second, third or fourth. It is no longer a pleasure, on the contrary, you will develop an aversion to it. This pleasure will not be long in coming.
After a month you have that taste and pleasure in mind, the senses bring back that experience and you want to eat it again. This creates dependency, desire, attachment, fear of loss, greed and anger when they are disabled.
We are surrounded by many such glamorous things and none of them can give us eternal happiness.
There is a clear difference between joy and happiness. The pleasure is only temporary, one strives to get it, and one loses it after the goal is reached, while the happiness is permanent and it is only the being. that you are. In short, when a person's mind is free from any external pleasures, true happiness reveals itself in ending all suffering. Such a person is a happy person.
What are the two levels of action waiver?
The preparatory stage of renunciation is called karma yoga. Basically, it's about fulfilling all your priorities with the two basic duties:
a) Ishwara Arpanam, who offers all actions to God as guardian of the world of God
b) Prasada buddhi - Accept all results as prasada, gift of god.
The highest level of renunciation is beyond Karma Yoga and Karma Sanyasa Yoga, Jnana Yoga, where the renunciation of the agents (Ahamkara, Ego) is offered in the fire of knowledge. Once the deeds have disappeared, there is no pleasure. This is the realization of the Self, the Non-Doer, Akarta in every physical body.
This would be the pursuit of the truth. The truth, as revealed in the Sastras, is to understand that you are consciousness that is not limited by time and space.
What is the right attitude when performing actions and getting their results according to Gita?
Fulfilling duties for a common cause with full commitment and a selfless attitude as an offering to the Lord is called Isvara arpana buddhi. This attitude does not cause restlessness in the process or excitement over the results of the action. The performer is happy and peaceful throughout the work and accepts the results of the actions, however they may be, as a gift of the Lord with a steady attitude (prasada buddhi).
People have likes and dislikes, they like to do certain things and choose not to do certain things. They like certain results and they do not like certain results, but performing duties without likes and dislikes is the first step called karma yoga. It is a duty to simply do what is to be done without expecting a return.
The universal nature reminds us of this attitude all around us. The trees that give fruits and shade, the plants that give fragrant flowers, the bushes, the vegetables donate, the water that flows in the rivers, the rain that supports the fields and the cultivation, the sun, the whole Life supports yourself, expect nothing in return. If we follow this attitude, it brings us inner peace and equanimity in the way we view life and its existence.
Please explain the two preparation paths given in Gita, chapter 5
The two ways are: Karma Yoga and Karma Sanyasa Yoga
If we want to go from point A to point B, we can take any route, either by road, train, bus or plane, depending on the distance and time of arrival. If the destination is in a city, there are several roads, lanes, avenues, shortcuts, and bypasses. People take what is comfortable for them.
Similarly, the two paths of Karma Yoga and Karma Sanyasa Yoga are aimed at certain personalities of people. Both yogas (ways of life) should cleanse the mind to prepare it for the next step.
People who are more Rajasic (personality or with tendencies, active, motivated, moving, purposeful, recognized) are more interested in the worldly desires to achieve, achieve, serve what Karma Yoga is best for.
They put in a lot of effort and time to act selflessly for the common good, and at the end of the day they feel satisfied by fulfilling their duties and accepting the results, internal satisfaction.
There are other people who are not interested in worldly desires and have a strong spiritual inclination. They are naturally more satiated (balance, harmony, goodness, purity, universalization, wholeness, constructiveness, creativity, construction, positive attitude, luminosity, serenity, being, peacefulness) and have overcome their likes and dislikes from within. They are largely preserved , have a higher degree of distance to everything and are ready for a renunciation from the outside. For them, Karma Sanyasa Yoga is a better fit. Both lead to a common goal, namely Jnana Yoga, which leads to self-knowledge. By the way, every human being has all three weapons or personalities in different proportions.
In a normal life, when we say "sanyasa" it follows the fourth stage of asrama, which means that it is a lifestyle. The individual has excluded everything that distracts one from the pursuit of truth, self-knowledge.
When performing actions / duties for the common good, karma yoga is selflessly to be expected without anything in return for worshiping the Lord (Arpana, offering) and accepting the resulting results (prasada, gift). This cleanses the mind of all negativities and leads to the path of knowledge.
Both Karma Yoga and Karma Sanyasa Yoga seem to be the opposite, since the former is isolated while the latter is within the community. But both Karma Yoga and Karma Sanyasa can lead a person to self-knowledge. One is NOT superior to the other, but they are tailored to individuals based on their tendencies. In Sanskrit it is called "gunas".
An individual from each of the four Asrama (Brahmachari, Gruhastha, Vanaprastha, Sanyasa) can achieve the goal of self-knowledge, and both lead to purification of the mind, giving up the likes and dislikes for self-knowledge.
Sri Krishna recommends karma yoga as the first step for most people instead of karma sannyasa yoga, a slippery slope. Karma yoga alone is emphasized time and again to emphasize the importance.
How does Karma Yoga act as a bridge between the agent and the non-agent?
When a person says in the normal course of life, "I've done that, I've achieved that, I've achieved that." The individual refers to the physical body and mind of a person with whom one is firmly identified. For such a person, the idea that he is NOT the doer could be drastic and unimaginable.
Therefore, Sri Krishna suggests that we do all of our actions as Karma Yoga, and do so with total dedication selflessly for the common good. In Karma Yoga, likes and dislikes are eliminated, both in choosing what to do and what not to do (everything is done as a duty), as well as in accepting the results of actions when they come to us. Depending on the state or purity of the mind, over a period of time this automatically transforms into a deferred attitude and a feeling of the guardian, understanding that the performer is not the doer or the connoisseur and moves on the path to self-realization. Thus, Karma Yoga is the bridge between the agent and the non-agent.
What is the highest waiver?
The highest renunciation is "Mukta Karma Sannyasa Yoga". This is not to be understood as a renunciation of action itself or as a Sanyasa lifestyle. This is an attitude in which the results of the actions are abandoned.
Someone who performs actions with a stance he does not or enjoys the results of all actions is equanimous and undisturbed by all situations. When an individual fulfills this attitude, as an instrument in the hands of the Lord, it is ready to eliminate any pride, egoism, likes and dislikes in order to realize the non-perpetrator self.
The dedicated, constant and continuous practice of both Karma Yoga and Karma Sanyasa Yoga alone can guide a person into the study phase (with righteousness), which is called Jnana Yoga and represents the next step on the spiritual ladder.
What are the wrong reasons for choosing the path of Karma Sanyasa?
Sanyasa is a fourth Asramam, a way of life. Once a person chooses this route, there is no reverse gear. One should be sure of his personality to be on that path. This is more difficult than karma yoga. Sri Krishna recommends Karma Yoga to many of us, which is easier than Sanyasa Yoga.
When people choose the path of Karma Sanyasa Yoga, when they think they are ready, they can physically withdraw from worldly desires, but it is possible that their minds are not ready. This path could lead some to Mithyachara, where one lives a Sanyasa lifestyle outwardly, but has desires in mind, a hypocritical behavior.
It is best for one person to start with Karma Yoga and continue with Karma Sanyasa Yoga. Karma Yoga automatically leads to a Sanyasa posture for a period of time. This would be like matured fruit automatically falling from the tree when it's done, much like we're outgrowing our toys and interests in different stages of life.
Some choose Sanysa to escape secular duties, others to flee from credit and obligations, some to hate situations, failures in their lives, others to disappointment in their relationships.
These people are not ready for Karma Sanyasa Yoga and can not continue in spiritual life just because they have chosen the way of Sanyasa or simply dress like one. They may physically appear as sanyasi, but spiritually they are not silent.
We face situations based on our own karma from previous births. It takes a clear mind to forgive Janana (self-knowledge), which is the next step.
Who is a realized person?
The reflected images also seem to be broken in a broken mirror, but a clear mirror reflects HOW TO SEE. Such is the spirit of a realized person, a clear mirror. He is always equanimous without likes and dislikes. He is "Brahma Nishtan," which means that he is firm and firmly convinced that "everything is one."
Verse 5.19 speaks of & # 39; Nirdosha brahma & # 39; A realized person, "Sthitha Prajan", sees Brahman everywhere and in all. His vision is clear and he sees no flaws in anything. He is realized soul (Brahma Nishtan), fully engrossed, immersed in a plane where he is Atman and everything around him is an expression of Atman, nothing else. He sees no differences, has conquered his senses.
He fully realized that all actions of Prakriti (including his body and mind) are and are performed by the Lord through the tool he calls himself. He is completely free from Karthruthvam (culprit) and Bhogthruthvam (bon vivant).
For him, every being is ONE, from ants to elephants to humans, classified by humans for transactional life. Such a realized master really rules the world.
We have seen again and again throughout the world that there were rulers and conquerors. What did they conquer? another piece of land, domination and control over the people, their authority over others, but how long? ~ Hiranyakashipu, Alexander, Hitler to the present day, everything that is acquired as their achievements, achievements, position, power and authority, made them nothing but slaves for those who are only to be buried and to be a story.
While a realized Master who identifies with the Self, the operator of the Universe, is the Conqueror of all because he knows that he is not the doer, but only a tool in the hands of the Lord. This is the symbolism of Sri Krishna who holds a flute that shows that we are all empty hollow pipes and his music flows through all of us alone. The flute can not think that she plays the music and a realized master is one who realizes the flute, the music and the player are one and the same. A Realized Master has a holistic view of life.
Holistic vision is the whole. Helicopter view. With a helicopter you have a much bigger view than from the ground.
While scientists, educators and politicians all think from their perspective, their perspective in their field is partial and limited. You can not see from outside the box.
A realized master identifies and holds to the highest truth / self that supports everything in this body, mind, and universe. He sees ONE and nothing else. For him, everything is the expression of ONE. If there is no second, there is no fear, anger, jealousy, comparison or competition. He is completely convinced that he is firmly convinced that there is nothing second to this ONE. He understands that BMI is the tool and has a holistic view of both the problem and the solution. He thinks, talks and always stays in this plane.
A realized master can see the unity in all bodies. For him, the man, the woman, the child, the adult, the robber, the priest, the cat, the elephant are all one. He is beyond his sense identification and sees only ONE in everything, including himself. He recognizes the Mahavakya.
"Tat tvam asi",
Chapter 4, verse 24, explains how he sees the performer, the clarified butter, the spatula, the fire, and the act of consuming the butter as Brahman. (A realized person is beyond gender, there is no word that could be described in English.)
Explain in detail the non-action nature of the self. What is the source of action?
People often identify with their bodies and minds by saying, "I ate or I slept, or I rested, I ran a marathon," etc. This is mainly due to ignorance, not knowing who I am ;
When you say, "This is my hand, my leg hurts, or I rest," stop asking what hand it is. Whose leg hurts and who is resting?
We are so caught up in this mundane vortex that we do not stop asking such questions. We lead a monotonous lifestyle and repeat the same thing again and again, completely caught up in this cycle of birth and death.
The very fact that we are born with this human body is to use the intellect that is only available to humans. We are a bundle of body, mind and mind, guided by the presence of the Self (Atman), whose power enlightens these three. Without the presence of this Atman, these three are sluggish and the whole thing is nothing but a corpse.
The Atman, who is always present, is also omnipresent and a witness to the Universe Cosmos, including the activities of mind, body, and intellect.
All actions (karma) are of prakriti, everything in this universe, including body and mind, must always act on the basis of the three weapons, sattvik, rajasic or tamasic by their existence. They just can not be without action.
While Akarma is of Purusha, the Atman in every body, a witness and his reflection on the intellect enlivens the body and mind.
Purusha returns here to Nirguna Brahman (indescribable) while Prakriti goes to Maya.
Gita gives the example of a moving train when the passenger sees the trees seem to move while the train is actually moving. Atman is compared to the tree and the train to body and mind. This is the seeing of karma in Akarma (action inaction)
The sun and the moon, which are stationary, seem to be moving. This is also an example of how to see karma in an akarma.
We tend to say that body and mind are resting, although the activities are taking place all the time. They move with all three weapons. Even when they seem to be at rest, they still work (karmically) and can not be without action. This means seeing akarma in karma (inaction in action), just as a distant ship looks stationary when it really moves.
When we run, run or run, I say, I'm running, running or jogging. That's because of my identification with the body. Whatever this body and mind did has no influence on the Atman. Atman did not do anything. This is to see the Akarma in karma.
During the Mahabharata war, Sri Krishna rides Arjuna on the chariot and presents Gita when Arjuna refuses to fight. Although Arjuna refuses to fulfill his duty as a warrior, he is still in action, excited. We can see karma in the Akarma.
But Sri Krishna rides on the chariot, advises and seems to be karmic when in reality he is calm and serene. An Akarmic state, because he is not affected by the results of his discourse, whether Arjuna hears him or not.
A realized master may seem active in the transaction world, but he is not disturbed from the inside. He is at peace from within because he knows that he is only the witness of everything. A realized master perspective (brahma nishtan) is atman alone IS, an action-free witness.
How would you explain what meditation is?
Meditation is not just sitting alone and closing all thoughts. People who sit for meditation and try to empty the mind have a headache. It's not about keeping the mind empty. The mind is prakriti and must be active at all times due to the three weapons and our world experience.
Past experiences, relationships, successes, possessions, future plans, tasks, what if and worries will all be in your head. The mind is nothing but a flow of thought and you can not stop it. Meditation does not suppress thoughts.
On the contrary, we should be able to control and keep our senses in check so that all five senses do not fall into secular affairs that prevent one from sitting quietly in one place. With lowered senses and without distraction, we should begin to observe the flow of thought. As soon as we observe it, we will see that the thought stops as well. Next focus on the breath. The breath and the mind are connected. Therefore, the heartbeat is not stable when one is angry or anxious. As soon as the breath is calm and rhythmic, focus on the self that animates this body and mind. The intellect is convinced of the knowledge that the observer is different from the observed, so that even the intellect is undoubtedly silent. In all other sadanas, either the body or the mind or both are involved. At this point, when both mind and body are inactive, we glide into meditation.
Self / Atman is not an object that can be perceived and beyond our senses. You are the Self, you activate the entire universe, and the goal of meditation is Moksha, liberation without return. It is a state of BEING, total peace, a sense of consciousness.
For example, you are either awake or asleep. If you try to sleep, do not sleep, do not practice sleeping. Similarly, you either meditate (you are one with the self) or you do not. There is no in between. You can not practice meditation, just as you can not practice sleeping.
Which recommendation is appropriate for today's population? What can we do to realize the self within ourselves?
Each person, whether or not you are a parent of a 15-year-old or a 50-year-old, tries to stay as a drop of water on a lotus leaf or a lotus leaf untouched by water.
How do you stay untouched like a lotus leaf in the water? This is possible only when all actions are performed in the karma yoga posture. We should do your duty without expecting any likes or dislikes, esteem, recognition or results that we want or like. Do it selflessly as an offering to the Lord and accept the result as a gift, Prasadam. This is the symbolism of the Prasadams in the temple. All pleasures are illusions, addictive, with a beginning and an end.
During this process, there is no fear and there is no restlessness. Everything happens as it should be. Next, we should perform all actions with the thought that we are NOT the doer and that everything is done through us. When we act as tools with which everything is done, there is no attachment. We are the servants of the master, it is not the hierarchy but a service attitude. We have nothing.
This reminds me of Kahlil Gibran's quote: "Children are born not through you, but through you."
We have nothing in this universe. We are here like trees, plants, bushes and animals to serve and recognize that we are part of the universe. We have reached this human body with mind to reach the higher levels of spiritual level, self-awareness and self-realization.
Only humans receive the intellect to distinguish the real from the unreal and to realize that we are not the body, the mind or the intellect (BMI) but the & # 39; atman & # 39; 39; that activates them.
We only face challenges when we see the & # 39; I & # 39; and "my goodness" attitude. This is an ajnani, ignorant person. We think we are this BMI, which leads to comparison, competition, fear, anger, jealousy, confusion and chaos. As a human, with this body as a vehicle we have the fantastic opportunity to know the truth.
As we lean on the Supreme Lord and perform all actions in that mind rather than being dependent on worldly desires, we remain undeterred and learn to observe ourselves as a witness of all activity, including the body and mind. We learn to live in the world but do not become worldly. We can be a part of it, but apart from that. This is just to be.
Such a realized BEING still carries out all actions without any attachment or dependence, nothing binds such a person. Such a BEING is like a lotus leaf that rises in the water, grows in the water and stays in the water, but water can never wet it, is part of the world and yet independent of it.