06: Upadesha Sahasri (ch1 v19-21) One Thousand Teachings on Advaita Vedanta by Sri Shankara
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- Опубліковано 31 жов 2022
- Note: no class last week due to Deepavali. This class will continue to be uploaded on Tuesday evenings. Chapter 1, verses 19-21. Videos of all classes taught so far are available here: • Upadesha Sahasri - One...
Text available here: arshabodha.org/teachings/upad...
Vedanta is not a subject matter, a spiritual doctrine, or a philosophy - it is a method of self-inquiry (atma-vichara) based on the wisdom (vidya) of the ancient rishis, as found in the Upanishads, a part of the sacred Vedic scriptures. This method can lead you to discover your true, divine nature (sat-chit-ananda atma) and gain moksha, freedom from suffering.
Swami Tadatmananda is a traditionally-trained teacher of Advaita Vedanta, meditation, and Sanskrit. For more information, please see: www.arshabodha.org/
Excellent teacher. Very composed and patient. Crystal clear in conception and very nice communicator. All hallmarks of an excellent teacher.
Swami Tadatmananda is a treasure trove of wisdom.
In each class He always offers us a shining jewel, which reflecting in itself the light of discrimination (viveka chudamani) makes our mind clearer and able to awaken in itself as non-dual consciousness.
Gratitude to Swamiji for these precious jewels.
Shanti, shanti, shanti🙏
🙏🙇♀️🙇♂️🙏
Pranam Guruji 🙏
Namaste! Thank you dear Swamiji for an amazing class. The key point here is renunciation of doership, as with the end of doership and separation from mind and body you can truly know who the I truly is. Reaching the I am is not the last stage though as for the complete moksha, I am have to merge in Absolute/Nirguna Brahman and become what can be only described as: IT IS. No words, concepts or imaginations could show the ultimate reality. Om Shanti! 🙏
🙏🙏🙏 Thank you Swami ji for explaining so beautifully with attention and the right attitude gives us an experience of a higher taste......The ego is just all idea: it has no substance in it. It is not something - it is just pure nothing. You give it reality by believing in it. You can withdraw belief and the reality disappears, evaporates.
The ego is a kind of absence. Because you don’t know yourself, hence the ego. The moment you know yourself, no ego is found. The ego is like darkness; darkness has no positive existence of its own; it is simply the absence of light. You cannot fight with darkness, or can you? You cannot throw darkness out of the room; you cannot take it out, you cannot take it in. You cannot do anything with darkness directly. If you want to do anything with darkness, you will have to do something with light. If you put the light on, there is no darkness; if you put the light off, there is darkness.
Darkness is only the absence of light, so is ego: absence of self-knowledge. You cannot sacrifice it.
It has been told to you again and again: “Sacrifice your ego” - and the statement is patently absurd, because something that does not exist cannot be sacrificed. And if you try to sacrifice it, something which is not there in the first place at all, you will be creating a new ego - the ego of the humble, the ego of the egoless, the ego of the person who thinks he has sacrificed his ego. It will be a new kind of darkness again.
Thank you, Swami. I appreciate your teaching style, I'm gaining many insights along this journey. 🕉
Namaste Swamiji and thank you! Wonderful learning again ! I have noticed the impact of the 3 means of liberation 🙏🙏
❤❤❤❤❤
🌼🙏🙏🌼
Just like what my first teacher on Asian philosophy taught,”don’t just do something,”stand there!” the message of yoga .
Thank you ,Swamiji.
Pronaams!🙏 Namaskaars to all.
thank you for your explanations, removing doubts constantly
Thank you, Swami-ji. 🙏🏻
Pronams and regards to your lotus feet 🙏🙏🙏🕉🕉
Thank you Swamiji 🙏
so helpful. thank you 🙏 🌺
❤thank you
Thank you💫
When we beat the snake and the snake (being rope) doesnt run away, at some point we will realise that its actually not a snake. And then if someone tells that this is actually a rope, it can lead to sudden enlightenment. As opposed to someone who is just told that its a rope but actually never went near the rope snake, might believe on the outside but continue to doubt inside ... to that extent worldly action can help us realise its futility, and combined with knowledge can lead to realisation.... 🙏
yes
Not folllowing dogma but empirical self-inquiry, correct?
@@jpf.5956 True 👍
Yeah but even then the enlightenment happened due to realisation that it is not snake, not because u beat it and it wasn't moving like snake. Karma creats doubt and make u ready for realization but knowledge itself make u realize.
🕉🕉🕉🙏
Avadhuta Gita Quotes - One should never mind whether the teacher is a mere boy or one addicted to sensuous pleasures or whether he is an idiot or a menial servant or a householder. Would one give up a jewel lying in the mud?
One should not mind whether the Guru is endowed with poetic learning or not. The wise should pick up the good that is in him. Cannot a boat that has no vermillion painting on it, carry passengers across the river ?
Certainly a beautiful quote however how does the unenlightened one who has just started the neti neti process doesn't also negate what appears as unadharmic... Seeing through the veil takes amazing discernment which I'm not sure if unenlightened ones also possess? 🤔
@@jpf.5956give example of such adharmic appearanc.e
If u experience atma inwards why is there God - why do you say "Shree" Krsna? Is Krsna external or is that question wrong because the sense of "I" is asking it?
One of the key messages I took away after listening to many of Swamiji’s discourses over time is that which is emphasized around 36:30, i.e., the indispensability of the trio of shruti (Vedas), yukti (reasoned logic), and anubhava (realizational experience) as sadhanas for realizing our true nature as Ishvara/Brahman. There are three significant implications of this assertion. First, Brahman cannot be realized if any one of the trio is omitted as a sadhana. Second, alternative approaches for freedom from suffering (or inadequacy) which claim to dispense with the Upanishads cannot claim that their adherents realize Brahman. Of course, this does not in any way suggest that these alternative approaches are not effective in liberating their adherents from their suffering. Third, alternative approaches for realizing Brahman which accept the indispensability of the trio above, but offer “enriched teachings beyond Shankara”, are only valid if these “enriched teachings” do not contradict shruti, yukti, or anubhava. That said, any teachings of Shankara which contradict any of the trio must be rejected as well.
22:06 - Who makes this discovery? Aren't these just more thoughts? And thoughts are of the "ego?" Awareness doesn't think so who is "thinking" these thoughts?