DWM - The best way to maintain weight loss in the long-term is through more exercise rather than less food, research finds.
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The first principle of non-violent action is that of non-cooperation with everything humiliating.
– Mohandas K. Gandhi
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ATMA DHYANAM
The two types of meditation are 1. upāsana dhyānam; which comes before sṛavaṇam mananam; 2. nidhidhyāsanam to reap the benefit of self knowledge. Nidhidhyasanam itself is of two types. The first is leading an alert life. All transactions need to be aligned to vēdāntic teaching (leading a Dharmic life); The second is allotting time for self reflection, to revise opinions we have about ourselves, to undo ingrained misconceptions. When the opinion is I am mortal; meditate on - na jāyatē mriyatē vā kadācit; I am NOT mortal; I am consciousness blessing the mortal body. When the opinion is the world is denying me happiness, meditate on the fact, I do not depend on the world for happiness. On the other hand, the world depends on Me - consciousness for its existence. For every unhealthy self-opinion, neutralise with the opposite. This is ātma dhyānam.
Consciousness enables knowledge. I am consciousnesses.
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"You are going empty-handed. You came empty-handed and going empty-handed. You came with zero, and you are going with zero. So whatever you have earned, that is zero. But if you have attempted to serve Kṛṣṇa with all these zeros, then you have taken some value. Then Kṛṣṇa will see: "Oh, he has done so much for Me. Let him come here." Otherwise zero. What is the value of your skyscraper building and billions of dollars in the bank? You cannot take it with you. And this is called māyā. You cannot take it with you; still, you are struggling hard day and night. This is called māyā.”
- Srila Prabhupada Conversation, New Orleans, July 31, 1975
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bg Bhagavadgita - Amazing Geeta Number - 4 (Four)
Bhagavadgita has four main characters - Dhritashtra, Sanjay, Arjun and Lord Shri Krishna. Sanjay is the only one among them, who does not ask questions under Bhagwadgita, the other three questions.
We can divide the question and its answers described in the Geeta into eight categories in this view.
First class - Under this category the question is of Dhritarashtra and answer is of Sanjay. There is only one question of Dhritarashtra, but the answer to that question contains complete Bhagwadgita (i.e. 699 verses).
Second class - Under this category the question has been asked by Arjun, but the answer has also been asked by Arzun. Consider the 36th verse of the first chapter for example -
Undoubtedly Dhartashranna: Love: Syajjanardan.
पापमेवाश्रयेदस्मान्हत्वैतानातायिन: ।।
Meaning - In the first half of this verse, Arjun says - O Janardan! How will we be happy by killing the sons of Dhritarashtra? Answering this in the second half, Arjun says - killing these terrorists will make us sin. Arjun did not give a chance to Lord Sri Krishna to answer his question.
Third Class - Under this category Arjuna has put his curiosity before Lord Shri Krishna through question and God has resolved it appropriately. See the 37th, 38th and 39th verses of chapter 6 for example. God started answering the question Arjuna asked in this and concluded the answer in the last verse of the seventh chapter i.e. 30th verse.
Grade IV - Arjun's question under this category. Taitiriya - Upanishad mentioned - 'Athato ऽQuestion: . Questions are called those questions, which arise in the mind of a disciple after the teachings of Acharya, Guru or God.
For example, the question asked by Arjun in the fourth verse of the fourth chapter is -
अपरं भवतो जन्म परं जन्म विवस्वत:।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ।।
Meaning :- Arjun said - Your birth is recent and the birth of Sun is very old, then how can I understand that you said this yoga to Sun in the beginning of Kalp.
This question would not arise in Arjun's mind, if God had not said this in the first verse of the fourth chapter -
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।।
Meaning - I said this indestructible yoga to the sun. Surya said to his son Vaivaswat Manu and Manu said to his son Raja Ikshwaku.
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In the fullness of time, the quest for the neural footprints of
consciousness will pursue its prey to its lair somewhere in the thicket of the
nervous system. Sooner or later, scientists will know which assemblies of
nerve cells, expressing which proteins, and active in some mode, house any
one experience. This discovery will be a high water mark for science. It will
be enormously beneficial to neurological and psychiatric patients.
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A more compelling case could be made that any one experience takes
place at a particular moment, the present now. Defining this now in an
objective manner has defied philosophers, physicists, and psychologists
since time immemorial. There is no doubt that lived life has three distinct
temporal dominions: the past, the present, and the future, with the
experienced present being the intermediate between the past and the
future.
17 The past encompasses everything that has already happened. It is
immutable, even though how I recall events within my memory palace is
susceptible to reinterpretations and to subsequent occurrences that
seemingly violate causality. The future is the sum total of everything that
hasn’t happened yet; it is open-ended and contingent. The bleeding edge of
the future forever turns into the specious present that irrevocably recedes
into the past as soon as it is experienced.
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Zen and the Art of Consciousness by the psychologist Susan Blackmore (2011) is a pithy and
engaging travelogue to the center of her mind by way of meditation. She ends up doubting her very
existence, concluding “There is nothing it is like to be me,” “I am not a persisting conscious entity,”
“Seeing entails no vivid mental pictures or movie in the brain,” and “There are no contents of
consciousness.” While I have respect for her valiant attempts to plumb phenomenology, they vividly
demonstrate the limit of introspection and why so much philosophy of mind is barren. Evolution has
not equipped the
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Question is who can use it -
- Modern Science / scientists
- Kriyayogis
Modern science can go up-to maximum muladhara or earth essence or naval i.e. 100000 Prana vibration which is modern science's zero point energy. That is limit of expressible state and beyond this (100000 to zero Prana vibration and Absolute zero) is inexpressible state. Modern science can exploit up-to limit of expressible state. However, kriyayogis who realized Static state i.e. Absolute zero can use the entire range as they wish (note: it is desireless wish). They have infinite power e.g. Lahiri Mahasaya said -’I have endless power' and later on Dr. Ashoke Kumar Chatterjee clarified that ‘then mind being absent there is no application of power'. That is, then they do not have separate wish, it becomes ‘desireless wish' of the Creator. Those who have gone beyond five essences (space, air, heat, water, earth) and three attributes (sattva, rajas, tamas) they can represent themselves as they wish. Also, those who realized Prana vibration 10 (death state or space essence) can use the power but that is limited and if they start using then they deviate from target of reaching Absolute zero. Power is in acquisition of stillness, but one should not use it till target Absolute zero is reach
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SAVASAN X MENTAL VOID
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WITCON
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BHAKTI X MAYA
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BRAHMA SATYA JAGAT MITHYA
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Patanjali was avatar of SheshaNaag. He got it from Narayan.
In case of Vyasa, his dad was rishi Parashar who was grandson of Rishi Vashisht( guru of Lord Ram) who was Manas putra( mind born son) of Lord Brahma.
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Lord Ram was also narayan avatar but still had Rishi Vasisht as his guru. Lineage is very important.
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MULTIPLE MEANINGS OF DHARMA
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This is a chant dedicated to Lord Shiva who is addressed as the one who holds the moon on his head. Moon represents our mind in Vedic astrology. A common problem that people face nowadays is sleep insomnia which is usually the result of overworking of the mind. Chanting this chant improves your sleep pattern. There is a story from Shiv Puran which is connected to this chant too. Markande rishi chanted the Chandrashekhar Ashtakam to invoke Lord Shiva to save him from the clutches of Yama, the god of death. Therefore, chanting it protects you from disease and untimely death. The last line says that if Shiv is my protector, then even Yama can’t harm me. Reading it with faith rooted in Shiva, instills fearlessness to take on any situation in life.
It has six stanzas as the name suggests Ashtak or Shatak which means 6. The meter in which it is sung has a soothing effect on you.
Chandrashekha Chandrashekha Chandrashekha paahimaam Chandrashekha Chandrashekha Chandrashekha rakshamaam
ramachyutaananasaayakam .
chandrashekharamaashraye mam
kin karishyati vai yamah .
panchapaadapapushpagandhapada
bhaalalochanajaatapaavakadagdhaman
bhavanaashanan bhavamavyayan
chandrashekharamaashraye mama
kin karishyati vai yamah.
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Sensual subject coincidence. Happiness and sorrow arise.
Cold and heat are different. Happiness and sorrow are equal.
Arrival Return | Arjun was waiting ||
A sabu temporary subject. Ehaku tolerate karijaa || १४ ||
Happiness and sorrows are created by coincidence of sensual subjects.
Like cold and hot are not different happiness and sadness are same
Arjun keeps coming and shaping
This is all a temporary subject, Arjun should tolerate it.
Happiness and sorrow arise only from the union of sense objects.
Just as cold and hot are not different, happiness and sorrow are also the same.
Come, go and to come again keeps on happening Arjuna.
All this is temporary, Arjuna just bear it.
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bbtbr
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KS
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TNTRA
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EKEI KI BOLEY SABHYATA- M M DUTTA
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CS
r focuses on seeing, perception is a broad term that
includes the traditional five sensory faculties—sight, sound, smell, touch
and taste—as well as pain, balance, heartbeat, nausea, and other epigastric
sensations
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Whether you’re driving, watching media, or talking to friends, you
constantly shift your eyes in a series of fast and jerky eye movements called
saccades. Although this happens three to four times every second of your
waking life, you are almost never aware of these incessant movements
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Consciousness and the Information-Processing Pyramid
Historically, consciousness has been associated with the most rarefied
aspects of the mind. Its information-processing hierarchy is often compared
to a pyramid. At the bottom are the massive parallel peripheral processes
that register the incoming streams of photons in the retina, changes in air
pressure in the cochlear, molecules binding to chemical receptors in the
olfactory epithelium, and so on, and convert them into low-level visual,
auditory, olfactory, and other sensory events. These are further processed in
intermediate stages of the brain until they are turned into abstract symbols
in the upper echelons of the mind—you see your friend and hear her ask a
question. At the apex of the information-processing hierarchy are powerful
cognitive abilities—speaking, symbolic thinking, reasoning, planning,
introspecting—the higher “psychical faculty” that only humans and, to a
lesser extent, the great apes possess. These capabilities have a limited
bandwidth, in the sense that only little data can be processed at a time at this
top level.
1 On this view, only a few elite species attain the rank of being
conscious and only for the most sophisticated tasks
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PRNYAM
NADI SHODHANA
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WITCON
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KY
e name ‘Shama Churn Lahiree’ has been spelt in accordance with the spelling
He has used in several places in His signature.
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As Shama Churn is Absolute and Almighty we cannot describe Him to be Ambidextrous.
In this regard Shama Churn declared thus— “I have no hands and feet. I only am the Orbed Indivisible Infinity. My Effulgence pervades the whole creation”. In Sanatana Dharma, the word
'ambidextrous' has been applied to Arjuna, not to God
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Unison with God through yoga bears an equivalence with the term "Yogesvara". First let
us consider what is designated to be yoga? Regarding this Rishi Patanjala has thus exposed —
“Niscintya yoga ucyate”. The thought-free state is yoga. When does the mind attain freedom
from thoughts? When Prana ceases, in other words on the cessation of Prana-dynamism when
confluence with the still Prana is effected, this state is designated to be yoga. In this state—
mind, thoughts etc. are all absent. In short, the still state is yoga. Conversely union of the two is
also termed as yoga. This also is an analogous statement, that is causation of mergence of dynamic Prana with still Prana. Dynamic Prana originates from still Prana, hence the total creation.
Later when vibratory Prana attains confluence with Prana in statice then nothingness prevails.
This state of nothingness is yoga
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SAMBHAVI MUDRA
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