Home / yoga / Minimalisme is soms minder van iets, maar ook vaak meer.
Minimalisme is soms minder van iets, maar ook vaak meer.

Minimalisme is soms minder van iets, maar ook vaak meer.

Minimalisme is soms minder van iets, maar ook vaak meer.

What are the indications that spiritual practices take place in an individual?

Following consistent spiritual practice, one can experience the reduction of likes and dislikes and all negative tendencies, emotions such as anger, jealousy, hatred and hostility. Especially when the elimination of anxiety leads to an experience of inner peace, regardless of what happens around that person with the feeling of complete fulfillment and satisfaction on an ongoing basis, such a person is not disturbed by any situation or person for that person do not rely on yourself. This can only be experienced. ("He" simply means every human being without a gender relation).

Discuss actions and interventions as explained in Chapter 4 of Gita

In Sanskrit, karma is action, Akarma is inaction. A realized person sees it differently than an ordinary person.

Karma is of prakriti, everything in this universe, including body and mind, must always be based on the three weapons that are referred to by their existence as sattvic, rajasic, or tamasic states. Beings simply can not be without action, otherwise they would only be a corpse.

While Akarma of the & # 39; Presence & # 39; In every body, a witness and his reflection on the intellect gives the sluggish body and mind the power to act. Atma or the present enliven body and mind.

Gita gives the example of a moving train when the tree seems to be moving when in fact it is resting. This is the seeing of karma in Akarma, acting in inactivity n, because of ignorance. Atman is compared to the tree and body and mind to the train.

Another example would be that the sun and the moon, which are stationary, seem to be moving due to the Earth's rotation. We say the sun is rising and setting. This is also an example of See the karma in Akarma, action inaction.

Therefore, when people say that I do this or that. This & amp; # 39; I & amp; # 39; Here refers to the body and not to the & # 39; Presence & # 39; This activates the sluggish body and mind, though the true I, the present, or the self, Atman, still acts as a witness. The ignorant identify incorrectly with the active body and mind. This is an example of See karma in Akarma, action inaction.

Another example would be to see a ship in the distance as stationary if it really moves. This is Seeing Akarma in karma, action inaction.

We tend to say that body and mind are resting, although the activities are actually taking place all the time. Even when they seem to be at peace, both of them and the mind are still working (karmic) and they can not be without action because of the weapons. This is Seeing Akarma in karma, inaction in action.

We often say that we are sitting in the living room, resting without doing anything when in reality there is a constant movement due to the earth's rotation. This is Seeing Akarma in karma.

Even if you sit without acting as long as the creators and the ego are present

When I take a plane from point A to point B, you say, "I flew and I'm tired." This is because of your identification with the body. Your & # 39; Presence & # 39; nothing done. The plane was moving. Whatever this body and mind did has no influence on the Atman. This is See the karma in Akarma, action inaction.

During the Mahabharata war, Sri Krishna rides Arjuna on the chariot and presents Gita when Arjuna refuses to fight. Although Arjuna refuses to fight, he is still in action, excited. If he gets the chance, he will run away from the front of the war or fight with more guidance. We can see karma in Akarma, actionlessness. On the contrary, Sri Krishna rides, advises, and seems to be karmic when we see in reality that he is calm and serene, a state of acaric / inactivity, for he is unaffected by the results of his discourse whether Arjuna listens to him or not.

How does an individual transform himself with scripture studies that lead to self-knowledge?

competition ~ Rivalry for Supremacy ~ Example: "I want to be the best", & # 39; I want to be the first & # 39; Jealousy ~ resentment against a rival, a person who enjoys success or advantage, etc., or against the success or advantage of another. For example: "I do not like it when you are better than me." not like the fact that you make more money than me or you live in America while I'm in India or you are happy with your family while my family has problems & # 39; Envy ~ a sense of discontent or desire for the benefits, success, possession of another, etc. ~ "I want to be as slim as you or I want you to be in power, position or ask the authority of Egypt Why can I do what you can?

in the competition Efforts are made to ascend, sustain or overtake another. One jealous person pulls the other down and a jealous person tries to pull the successful person up or down. His is a feeling of dissatisfaction. These are normal in humans.

While a realized person has realized that he is not the doer and therefore is not attracted to the material world. He alone still compares to competing. He has no attachment or fear of the results of the actions for which he acts, he leaves nothing outside of him in the transient life. That is why he is equal in every situation. In this way, a person on the spiritual path changes from a person with likes and dislikes to a person with a steady state of mind.

Explain the meaning of the sadhana with examples.

Sadanas are spiritual practices. These are the means to purify the mind of negativity, the identification of Jivan and its existence. Clarity in thinking to understand the real and the unreal.

For example, we can only see the reflection of the sun in the pond or lake when it is clear. If the lake is not clear or moving, the reflection is either often trivial or vague. Only very clear waters can reflect HOW TO LOOK.

A clear, finely tuned mind is absolutely necessary for worldly success and, in particular, for spiritual growth. Gita Ch 4 verse 26-30 offers a variety of sadas to be in that state of mind. Just to name a few ... Puja (idol / ideal behind idolatry), Prarthana (prayers), Parayana (reading scripts), Tirtha Yatra (pilgrimage or visit of sacred places), Japa (repetition of mantras). All of these spiritual exercises need to be done with dedication and consistency to achieve that state. The consistent exercise of this yoga helps the individual to be ready for Jnana Yoga, the highest of all yogas.

Describe spiritual knowledge for a beginner.

Spiritual knowledge is very different from worldly knowledge like physics, chemistry or biology. You can understand these topics through reading and experimenting.

Spiritual knowledge is beyond reading. This must be heard with full commitment, willingness to learn, commitment to practice and the ability to ask questions to clarify doubts.

One can not win it by logical and analytical thinking, because it is beyond thinking and beyond the intellect. You can not accept, close, deduce or extrapolate. There is a strong possibility that the scriptures are misunderstood and not understood at all. For this reason, a guru is absolutely necessary to the seeker of spiritual knowledge. The literal meaning can be very different in scripting and explaining needs than what it is intended for.

There is a quote: "When the student is ready, the teacher appears". If you really seek that spiritual knowledge, the guru comes into his life. This guru would be sincere, knowledgeable in scripts, and rooted in spiritual knowledge. This guru is a realized soul. The seeker should go with humility and an attitude of devotion to the Guru, with the intense belief that the Guru knows the best. If you are not satisfied with a particular guru, you can continue until you are satisfied with the answers.

It is important to ask questions in order to understand the Guru's knowledge, rather than to challenge it. Consistent interaction and asking questions to clarify doubts is only possible with a guru as leader, mentor.

How is it that the "doing" and "not doing" of a realized master are both considered "inactivity"?

This is a very important concept in the study of Vedanta, in fact, this is the basis for a strong building.

This is mentioned in chapter 4, verse 18, and verses 19-24 explain the concept in detail.

When we sit in a moving train, the trees seem to move, even though they are stationary. This is an example of how the action is inactive. (See karma in Akarma). On the contrary, when we stand by the sea and see the ship far away from us, it seems to be stationary, even though it is actually moving. (This means seeing akarma in karma or inaction in action). We do not perceive the universe as it is.

Similarly, the Realized Master seems to be active in the transactional world but is not disturbed from the inside. He is Shanta Swaroobi and means in peace from within, because he knows that he is only the witness of everything that happens around him. His body can perform activities, but he is still active from within. He acts for the sake of others, without expecting anything from himself. He is content in his own self and his inner peace does not rely on anything outside of him.

Jnanis (Realized Masters) can either be in Pravriti, ie in Transactional Life (Swami Vivekananda and Swami Chinmayananda) or Nvrithi Margam, perhaps still and one with the Self (Ramakrishna Paramahamsa, Kanchi Sankaracharya).

Why do not the results of actions bind a realized person?

When we perform actions, we have the specific intention of getting out of our action. We deal with the process and are often upset if the results do not meet our expectations, and excited if the results meet our needs. Our actions are based on our desires, likes and dislikes with the expectation of specific returns.

On the contrary, a realized person performs all actions with a karma yoga attitude that is selfless to the common good without being angry or upset about the process or outcomes of the actions. Such an individual carries out his duties after realizing that he is the witness, and the actions are performed by the body and mind, which are lazy in reality and are activated by the omnipresent, never-existing, omnipresent Atman. He performs all actions due to prarabdha karma that this body has earned from previous births. The actions of such a realized soul have no consequences (since no rebirth is guaranteed) because they are like roasted seeds that would not germinate.

List the obstacles that arise in achieving self-knowledge.

We encounter men who are well-educated in the transaction world, occupy a very high position, possess power and authority, and are very good individuals, yet ignorant, faithful, and dubious. Gita says that such a person is unable to reach the ultimate goal of life, self realization realization.

Ajnana ~ ignorance. He is firmly rooted in the belief that this is the body. He enjoys life in every possible way and has no inclination to ask about the higher meaning of life. He is convinced that the purpose of life is to eat, drink, accumulate and be happy.

Asradhadhana ~ lack of faith , People who do not believe in the existence of God obviously can not know the presence of God. They have no faith in gurus or scripts that do not aspire to the spiritual goals. If not started, can not be arrived.

The one who doubts ~ Samsayatm on. One who has complete faith in the truth is Astika, and one who has a complete belief that such a truth does not exist is Nastika. The doubt is in between, uncertain whether it exists or not. He doubles scripts, doubles the guru, and therefore never gets closer to unequivocal knowledge.

Explain the gist of Chapter 4, which is Brahma Karma.

In ritual worship, Yajna, the worshiper (yajamana) offers offerings (sacrifices) that include a wooden trowel (often clarified butter) in the fire (fire is the medium through which tenders are sent to various devathas) to achieve a certain result. (Arpana for Yajna Pala). The worshiper sees a karma / act, yajamana / doer, instrument / karana and result / phala and lord being worshiped.

A Realized Master sees the worshiper / yajama, the act / karma, the instrument / karana, the result / the phala, and the Lord, all of whom is worshiped as Lord Brahman. This means that he sees only the Lord in everything around him, both in action and as an object. He is beyond duality.

Usually we all see ourselves as a subject and the universe as an object to look at, observe, interact with, and as an object for the senses. We against the universe, both distinctly distinct or different or exclusive, but the realized soul sees everything as ONE, Brahman.

Verse 24 is sung as a prayer before eating.

This mantra implies that the person who eats, the food taken, the hand and the mouth as instruments, the agni / fire in the stomach, the act of digestion is all Brahman. The Lord alone exists and everything is His expression. Every time we eat (even a yajna), we should consume with this non-dual attitude.

Explain the differences between self-knowledge and other spiritual practices. Why is self-knowledge superior to all others?

All spiritual practices are just that, practices / sadanas and actions. These actions are a & # 39; means & # 39; to purify the mind, that is, to prepare for jnana yajna. They are the springboards, but Brahma-Yajna is the direct means of self-knowledge.

Yoga, meditation, Daiva yajna, Indriya yajna, Pranayama yajna are all practices that involve knowing and doing, where with self-knowledge is only knowledge that ends all ignorance. Once you know self-knowledge, you have recognized a light in the dark room.

In fact, there is no "darkness". in itself it is only the absence of light. Likewise, we either have self-knowledge or not. Self-knowledge is the light of life.

The title of this chapter is & # 39; Jnana Karma Sanyasa Yoga "means that Jnana renounces karma.

& # 39; Karma Sanyasam & # 39; is not the renunciation of action, as it is often misunderstood. Nobody can do without the actions.

There are only two things in this universe. Atman and Anatman. Atman / consciousness is the witness, has no actions. Our body and mind are Anathlian, sluggish and tied to action through three rifles. You can not stay without actions.

There is no need for the atman / consciousness to renounce karma / actions for the atman who never karma, just to be a witness. Anatman is unable to renounce the plot because she is bound by three Gunas. Who can then do the karma?

Jnanam, self-knowledge alone can do without an action / karma. Therefore, this chapter is referred to as "Jnana Karma Sanyasa Yoga".

Such a Jivan, who thinks that he must renounce all activities to obtain moksha, can only do so by referring to the Karta, the Karthritva and the Bogthritiva, the doer, the maker and the connoisseur ship, self-knowledge , omitted. Moksha, liberation is a state of being, can only be achieved in human life and only with self-knowledge, Jnana Yoga.

This Jnana is his realization that he is the witness without action and the actions are only for body and mind, which he is NOT. He has no Karthritva or Kartha Buddha, Doership. Thus, he renounces the idea of ​​power, that is, on the Ahankara, the ego in the process of doing and on the binding to the results of the action. This knows is self-knowledge.

This self-knowledge alone can make the ego recognize the truth and renounce the actions. There is no becoming. but only & # 39; be & # 39;

In all other spiritual practices, knowledge is followed by actions. You can not gain the benefit of knowledge not only through knowledge, you have to make it a better person. For example, reading about yoga or cycling or driving will not give us the benefits of yoga or the ability to ride a bike or drive a car.

Once a Jivan renounces the practice of actions and the attachment to the results of actions, he is a realized self, and all actions performed have no results. These actions are burned in the fire of knowledge.

Although roasted seeds look similar to normal seeds, they can not sprout. Similarly, the actions of a realized person have no effects, merits, and sins, and then end all his Sanchita, Agami, and Prarabdha karma. He is beyond the birth and death cycle.

He is simply "IS" and renounces his existence, his doing and enjoying, a state of moksha. This is available to every human to rise to this spiritual level. Therefore, self-knowledge is the highest.

How to approach the guru to gain knowledge? What are the virtues to gain self-knowledge?

Human life is precious, the propensity for spiritual study is a blessing, and the guidance of a guru is much more a blessed situation, just a divine grace. A student should be very modest and able to ask intelligent questions if he surrenders. Attitude to a knowledgeable guru like "who am I?" What's the meaning of my life? What is bondage and how can I free myself from this samsara? "The spiritual aspirant is more willing to learn about one's own existence and the meaning of life.

Gu ~ Ignorance and ru ~ is one who eliminates it. Self-knowledge is very modest and can only be obtained by a qualified disciple approaching the guru with deep thirst for that knowledge with the right attitude, as stated below.

Prostate ~ Pranipata The student should have complete faith in the teacher and be humble and humble enough to fully devote himself to the knowledge of the teacher. This is traditionally symbolized by falling to the guru's feet.

Serve the Guru ~ Seva ~ Be ready to serve, love and respect the guru so that the disciple can absorb the guru's knowledge exactly as he is given. without distortion of any kind.

Ask questions ~ Pariprasna. ~ Getting a true master is a blessing. Such a rare blessing should not be wasted by asking questions about idle worldly affairs (such as the question of why you did not marry, what led you to this life, etc.). The spiritual aspirant should humbly ask about the meaning of life or the bonds, their cause, their sada, and their release from the cycle of birth and death towards their spiritual growth. Even Sri Krishna taught Arjuna Gita only when he gave himself to the Lord and asked for his guidance. The student must be willing to accept everything that is taught.

Apart from the attitude, the virtues mentioned below are crucial to the transformation of Guru knowledge into sisya.

Faith ~ Shraddha For knowledge, we need faith in the source. With a plethora of information, the term "scientific evidence" is often heard. these days. Likewise, in spiritual studies we must have faith in the means of knowledge, the object of knowledge, and the capacity of the knower. (The subject, object and the relationship between the two). He needs faith in the existence of the truth, faith in the scriptures, and belief that he can reach the truth.

Willingness to act ~ Tatpara ~ One should be willing to resort to the knowledge gained in order to know it. Regular spiritual exercises lead to listening, understanding, thinking and thinking. (Sravanam, Mananam, Nidhidyasanam)

Self-control ~ Samyatendriya ~ A mind with all kinds of negative emotions, fears, and excitement can not concentrate, concentrate, and be persistent to free itself from distractions and avoid the energy being dissipated unproductively. A carefully guided mind can focus on absorbing new knowledge.