Krsna Speaks to Save His Devotee Part 1_001_of_002
http://esotericteaching.org
The second chapter of Bhagavad-gita begins with the following sloka:
sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Kṛṣṇa, spoke the following words. [Bhagavad-gita 2.1]
Kṛṣṇa is described here as Madhusudana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusudana, the compiler of Bhagavad-gita, Srila Vyasadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadananda Pandit, it is said:
pisaci paile yena mati-cchanna haya
maya-grasta jivera haya se bhava udaya
When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost. [Prema-vivarta, 1]
Maya-grasta jivera haya. Maya means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: Help! Help! Ahhhhh!
So our attachment for this material world is like that. It is an illusion. We are thinking that Without me, everything will be spoiled. My presence is required. And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that When the king dies, it does not mean the kingdom stops. Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that Without me, everything will be spoiled. This is called maya, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pancasordhvam vanam vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacari, from the age of five hes trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacaris who do not fall down are allowed to remain naisthika-brahmacari, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacaris who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vanaprastha, traveling in pilgrimages to holy places like Vrndavana, Prayaga, Mayapur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
Duration : 0:10:59
[youtube RcvrvGjEj3U]
the masterplan by oasis guitar lesson / tutorial
EADGBe
Amadd9 xx7500
Amadd9G# xx6500
Amadd9G xx5500
Amadd9F# xx4500
Amadd9F xx3500
Amadd9d xx0500
Am x02210
E7 020100
Am7 x02010
G/A x05433
F/A x03211
D xx0232
F 133211
G 320003
C x32010
G/B x2003x
Gsus4 3×0013
Intro
Verse 1
Take the time to make some sense
Of what you want to say
And cast your words away upon the waves
Sail them home with acquiesce
On a ship of hope today
And as they land upon the shore
Tell them not to fear no more
Say it loud and sing it proud
Today…
Chorus 1
And then dance if you want to dance
Please brother take a chance
You know they’re gonna go
Which way they wanna go
All we know is that we don’t know –
How it’s gonna be
Please brother let it be
Life on the other hand won’t make us understand
We’re all part of the masterplan
Instrumental link
Say it loud and sing it proud
Today…
Verse 2
I’m not saying right is wrong
It’s up to us to make
The best of all the things that come our way
Coz everything that’s been has past
The answer’s in the looking glass
There’s four and twenty million doors
On life’s endless corridor
Say it loud and sing it proud
today.
We’ll dance if they want to dance
Please brother take a chance
You know they’re gonna go
Which way they wanna go
All we know is that we don’t know –
How it’s gonna be
Please brother let it be
Life on the other hand won’t make you understand
Why we’re all part of the masterplan
Coda
Outro
Duration : 0:9:46
[youtube 3BtnXLzeDns]
Śrī Īśopaniṣad Mantra 2 Part 1
http://esotericteaching.org
Isopanisad Mantra 2
kurvann eveha karmāṇi
jijīviṣec chataṁ samāḥ
evaṁ tvayi nānyatheto sti
na karma lipyate nare
One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man.
Purport
It is natural to want to live forever, because we are eternal spiritual beings. The human quest for immortality is a recognized dynamic of the human existential condition, not only individually but also collectively in community, society and political life. We see this dynamic reflected in great works of art, literature, music and in the daily struggle for survival by all kinds of living entities. According to the Vedas this is quite natural.
The spiritual living being in the material world is eternal by constitution, but because his consciousness is conditioned by a materialistic ontological orientation, he develops attachments to the fruits of his work, and thus has to change his body again and again to satisfy his material desires. This process is called transmigration of the soul or samsara, the wheel of birth and death, and it operates by the law of karma-bandhana, willing bondage to the reactions of ones work.
If the living entity wants to eat, he has to work. But every activity he performs creates an unintended reaction of equivalent quality and quantity. That conservation of energy and information is the law of material nature, which cannot be broken by the embodied beings, but it can be transcended.
Non-human beings such as animals and plants are also jiva souls going through the cycle of samsara, but their embodiments do not permit the complete manifestation of the properties of consciousness inherent in the spirit soul. When the living entity attains a human embodiment, which does have full consciousness, he gets a rare opportunity to escape the bondage of karma.
There are three modes of karmic actions and their temporal reactions: goodness (sattva), passion (rajas) and ignorance (tamas). Activities in the mode of ignorance lead to degradation of consciousness and rebirth in animal species; activities in the mode of passion lead to a continuation of material bondage in a human body; and activities in the mode of goodness gradually lead to higher consciousness and liberation from samsara.
In terms of ultimate results, ignorant actions performed through the misuse of free will that direct one to the lower life forms are called vikarma. Passionate actions performed to attain specific objects in terms of prescribed human duties are called karma. Actions in spiritual consciousness that free one from the cycle of birth and death are called akarma.
Of these three types of action, foolish people perform vikarma because it seems to offer immediate gratification; passionate people like karma because it seems to be a reliable method of attaining material prosperity and success; but intelligent people prefer akarma, which frees one from the reactions of karma and vikarma and leads to complete liberation from temporary material existence.
So the Vedas see three types of everything, including spiritual conceptions and work. The foolishness performed by ignorant people in the name of sense enjoyment leads simply to greater ignorance. The ordinary work men perform for recognition and status in society may help them achieve superior enjoyment of life in this world or in heaven. But truly advanced people want to be completely free from the reactions of work.
Duration : 0:30:6
[youtube nZiA-kSdzJw]
RE: RE:RE:Love Said – January 17, 2009, 06:17 PM
The Opportunity to Choose Love
It may be easy to look around our world today and see the appearance of chaos, difficulty and strife. Yet, when we come from an open heart, we can also see our opportunity to love all things into balance, joy, harmony and peace. This planet does not need more visions of desperation, fear, doubt and hate – it requires an abundance of love, especially unconditional love, to heal and restore the beauty contained in every moment. This becomes the easier path once we take the first step and begin to share our love.
When we bring unconditional love back into our personal, professional, community and family lives, we begin the journey of restoring wholeness and happiness to our planetary adventure. Of course it takes determined effort on our part as the old ways of being are quick to return in our mind. However, this effort to love is rewarded with a new perspective on everything and all life benefits as a result.
Here at The Love Foundation, whether through Global Love Day each May 1st, our annual Art, Essay and Poetry Invitational, the Love Ambassador or Act of Love designations, and our newest program, Loving Earth, each of these opportunities are simply ways to keep the understanding of love fresh in our collective hearts and minds.CLOSE TO WHOM?
Duration : 0:1:35
[youtube QiwqGL6W25o]
Krsna Speaks
http://esotericteaching.org
The second chapter of Bhagavad-gītā begins with the following śloka:
sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ
Sanjaya said: “Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the following words.” [Bhagavad-gītā 2.1]
Kṛṣṇa is described here as Madhusūdana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusūdana, the compiler of Bhagavad-gītā, Śrīla Vyāsadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadānanda Pandit, it is said:
piśācī pāile yena mati-cchanna haya
māyā-grasta jīvera haya se bhāva udaya
“When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost.” [Prema-vivarta, 1]
Māyā-grasta jīvera haya. Māyā means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: “Help! Help! Ahhhhh!”
So our attachment for this material world is like that. It is an illusion. We are thinking that “Without me, everything will be spoiled. My presence is required.” And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that “When the king dies, it does not mean the kingdom stops.” Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that “Without me, everything will be spoiled.” This is called Māyā, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pañcaśordhvaṁ vanaṁ vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacarī, from the age of five he’s trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacarīs who do not fall down are allowed to remain naisthika-brahmacarī, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacarīs who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vānaprastha, traveling in pilgrimages to holy places like Vṛndāvana, Prayāga, Māyāpur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
And when one is trained up fully, he takes sannyāsa, the renounced order of life. Then there is no more contact with woman or household life. His whole energy is focused on how to attain spiritual liberation. That is our Vedic system.
Duration : 0:21:20
[youtube TFue_u-yNIs]
The Gate of Liberation Part 2
http://esotericteaching.org
In Bhagavad-gita Kṛṣṇa is advising Arjuna. Arjuna accepts His advice and addresses Kṛṣṇa as Acyuta, the Infallible One. Kṛṣṇa is acyuta, infallible, because He never falls down . Cyuta means those who are fallen in the material world. They are cyuta, fallible, because they have failed to avoid the trap of material existence.
We are fallen in the material world; therefore we have accepted this material body. And because we have accepted the material body, we are afflicted by so many undesirable material qualities:
iccha-dvesa-samutthena
dvandva-mohena bharata
sarva-bhutani sammoham
sarge yanti parantapa
O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate. [Bhagavad-gita 7.27]
Iccha means desire. And dvesa means envy, hate. Iccha-dvesa-samutthena. When we become envious of Kṛṣṇa and we want to enjoy this material world, then we come to this material creation. But because we are constitutionally not enjoyers but servitors, we cannot satisfy our desires. Therefore we become envious, spiteful and hateful, and because of this the material world is a ish place of suffering and death.
So all of us in this material world, having material bodies, from Brahma down to the ant, are required to enjoy or suffer the resultant action of karma.
yas tv indragopam athavendram aho sva-karma-
bandhanurupa-phala-bhajanam atanoti
karmani nirdahati kintu ca bhakti-bhajam
govindam adi-purusam tam aham bhajami
He impartially ordains for each living entity the due enjoyment of the fruits of their activities, for all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny indragopa insect than in that of Indra, king of the devas. I therefore adore the primeval Lord Govinda, who burns to the roots all the karma of those who are imbued with devotion for Him. [Brahma-samhita, 5.54]
There is an insect called in indra-gopa Sanskrit. It is a microbe so small that you cannot see it with the naked eye. This microbe is called indra, and there is another Indra, the King of Heaven. So the Brahma-samhita says, yas tu indra-gopa. Beginning from this indra-gopa, up to the King of Heaven, everyone is subjected to enjoy or suffer the resultant action of his karma.
By the resultant action of karma, material cause and effect, one jiva soul has become the King of Heaven, and by karma, another jiva soul has become a microscopic indra-gopa. This is material existence. There are 8,400,000 species or types of material bodies, and we are wandering through the different planets in many different forms. This is the material world, samsara.
And in the material world, whatever form we may have, we have got attachment and identification with this body. Therefore we are under the impression that I am this body. That is the material conception of life or the material ontology.
So in the beginning of Bhagavad-gita, Arjuna was apparently overwhelmed by material consciousness. In the battlefield, he identified himself as the body. He thought that he belonged to the Kuru dynasty, and all his family and relatives were there to fight, on one side his brothers, and on the other side his cousins, nephews, grandfather and guru.
He become very much disturbed that I have to kill the other side, my cousins and my nephews, my grandfather. No, no. Kṛṣṇa, I cannot. No. This is impossible. I shall not fight.
So he refused to fight, and this set the stage for Kṛṣṇa to speak Bhagavad-gita. Arjuna played the part of a conditioned soul under the impression that he is the body. That is animal life, material consciousness.
Duration : 0:21:17
[youtube JlHf-9M-noM]
Krsna Speaks to Save His Devotee Part 1
http://esotericteaching.org
The second chapter of Bhagavad-gita begins with the following sloka:
sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Kṛṣṇa, spoke the following words. [Bhagavad-gita 2.1]
Kṛṣṇa is described here as Madhusudana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusudana, the compiler of Bhagavad-gita, Srila Vyasadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadananda Pandit, it is said:
pisaci paile yena mati-cchanna haya
maya-grasta jivera haya se bhava udaya
When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost. [Prema-vivarta, 1]
Maya-grasta jivera haya. Maya means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: Help! Help! Ahhhhh!
So our attachment for this material world is like that. It is an illusion. We are thinking that Without me, everything will be spoiled. My presence is required. And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that When the king dies, it does not mean the kingdom stops. Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that Without me, everything will be spoiled. This is called maya, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pancasordhvam vanam vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacari, from the age of five hes trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacaris who do not fall down are allowed to remain naisthika-brahmacari, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacaris who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vanaprastha, traveling in pilgrimages to holy places like Vrndavana, Prayaga, Mayapur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
Duration : 0:21:20
[youtube JbnCSDZcWNQ]
Śrī Īśopaniṣad Mantra 2 Part 1
http://esotericteaching.org
Isopanisad Mantra 2
kurvann eveha karmāṇi
jijīviṣec chataṁ samāḥ
evaṁ tvayi nānyatheto sti
na karma lipyate nare
One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man.
Purport
It is natural to want to live forever, because we are eternal spiritual beings. The human quest for immortality is a recognized dynamic of the human existential condition, not only individually but also collectively in community, society and political life. We see this dynamic reflected in great works of art, literature, music and in the daily struggle for survival by all kinds of living entities. According to the Vedas this is quite natural.
The spiritual living being in the material world is eternal by constitution, but because his consciousness is conditioned by a materialistic ontological orientation, he develops attachments to the fruits of his work, and thus has to change his body again and again to satisfy his material desires. This process is called transmigration of the soul or samsara, the wheel of birth and death, and it operates by the law of karma-bandhana, willing bondage to the reactions of ones work.
If the living entity wants to eat, he has to work. But every activity he performs creates an unintended reaction of equivalent quality and quantity. That conservation of energy and information is the law of material nature, which cannot be broken by the embodied beings, but it can be transcended.
Non-human beings such as animals and plants are also jiva souls going through the cycle of samsara, but their embodiments do not permit the complete manifestation of the properties of consciousness inherent in the spirit soul. When the living entity attains a human embodiment, which does have full consciousness, he gets a rare opportunity to escape the bondage of karma.
There are three modes of karmic actions and their temporal reactions: goodness (sattva), passion (rajas) and ignorance (tamas). Activities in the mode of ignorance lead to degradation of consciousness and rebirth in animal species; activities in the mode of passion lead to a continuation of material bondage in a human body; and activities in the mode of goodness gradually lead to higher consciousness and liberation from samsara.
In terms of ultimate results, ignorant actions performed through the misuse of free will that direct one to the lower life forms are called vikarma. Passionate actions performed to attain specific objects in terms of prescribed human duties are called karma. Actions in spiritual consciousness that free one from the cycle of birth and death are called akarma.
Of these three types of action, foolish people perform vikarma because it seems to offer immediate gratification; passionate people like karma because it seems to be a reliable method of attaining material prosperity and success; but intelligent people prefer akarma, which frees one from the reactions of karma and vikarma and leads to complete liberation from temporary material existence.
So the Vedas see three types of everything, including spiritual conceptions and work. The foolishness performed by ignorant people in the name of sense enjoyment leads simply to greater ignorance. The ordinary work men perform for recognition and status in society may help them achieve superior enjoyment of life in this world or in heaven. But truly advanced people want to be completely free from the reactions of work.
Duration : 0:30:6
[youtube ZD0N-T7VmFg]
What are Soulmates? Truth & Misconceptions of Soul Mates
Living Enlightened Master Acharya Shree Yogeesh sheds light on the concept of Soul Mates. Many people believe that only one person can be their soul mate, and they ociated with this person romantically or are in love with them.
Many consider the soulmate the “perfect person” and the “perfect love.” However, Acharya Shree says soulmates as lovers is the biggest misconception.
The truth about soul mates is that family, friends, pets, and any other living because can be a soul mate. A soul mate is a soul you closely knew in a previous lifetime, and meet again in this lifetime to have another close relationship.
*tags*
soul mates, soulmates, spiritual children, spiritual family, spiritual learning, spiritual marriage, romance and spirituality, love, lovers, dating, astrology, destiny, spiritual wisdom, spirituality, enlightenment, enlightened master.
Duration : 0:10:1
[youtube cF6e8VmmZFI]
