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Brian Turner posted Sep 17 '23 at 4:12 pm

I was able to take the 21 question quiz; however, when I try to access the 6 question quiz, I am taken back to the 21 question quiz. Can you help me with this, please?


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Manoj Bhavsar posted Sep 15 '23 at 7:34 am

Pranam,


I wish to know more about sanskrit sign known as visargah " :"


What I noticed so far from varnakshara learning is visarga follows at the end of word which is Non-aspirant (Soft) and which is masculine in nature. for eg. I have not seen a visarga followed by neutral or femine gender word. what rule or logic govern placement of ": " after certain words?


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Sudarshan Ramabadran posted Sep 12 '23 at 6:49 am

In the first lesson, it was said that all other births are bhoga yoni, but are not humans also doing the same, performing actions, enjoying? How is it then rare?


In the first lesson, specifically in the description of manhood, are we undermining or differentiating the ability of a woman to think rationally and thereby progress and evolve and saying that it is reserved only for men? I have read through Pujya Gurudev's definition of manhood, but this question sticks, hence the question.


While it is said human birth is rare, Why then should there be an adhikari who is qualified? Are not all humans qualified to study Vedanta? How can I make sense of this?


Can more specific examples be given to understand the concept of sambanda as part of anubandha chatustaya?


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Hari om Swamiji,


I have a question about Svapna avastha. According to the text, in this state of partial abeyance (suspended mode), experience is amalgamated and half-digested.


In my role as a Software Engineer, I have sometimes been able to solve major technical problems while sleeping. It's funny, I've pinpointed the exact line of code/function that I've neither authored nor seen in the past. Was I still in Svapna avastha or did it switch to another state?


At your lotus feet, Mukesh


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Mohit Mishra posted Sep 8 '23 at 6:35 am

Hari Om. Sri Gurubhyo Namah.


In lesson 16, we are provided an interesting and vital note of caution that while negating the five sheaths as the not-Self, the nature of the Self as Sat-Chit-Ananda must be asserted, else it can lead to a conclusion that Self is absence of everything = Sunya / voidness. The Sunya-vada school of Buddhism asserts voidness. Please forgive my limited knowledge and understanding - the Buddhists too speak of Awareness as being our real nature.


Please forgive my limited understanding and potentially sounding silly. It appears to me in one way or another both Buddhist principle of Sunya and Vedantic principle of the Self point to the same principle in one way or another, but different expressions. A glass full of water can be said to be devoid of air. A glass devoid of water can be said to be full of air. Would this be a correct understanding? If not, I humbly request your clarification on this aspect.


In continuation, we learn from the lesson that vijyanamaya-kosa is the locus cidabhasa. Negation points to our real nature different from this kosa by shifting our attention away from cidabhasa. The Sunya school of thought would probably stop here (?) having negated every aspect and conclude there is only voidness while Vedanta would take a step ahead and state there is an all-pervading entity (Self). Is my understanding right? If not, I again request for clarification.


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Hari Om. Sri Gurubhyo Namah.


In lesson 14, we are introduced to to the six steps to liberation. Steps 3 through 4 logically must in sequence. Are steps 1 and step 2 also in sequence or in parallel?


What are the practical steps one take to cultivate vairagya (step 1) and samadi-satka-sampatti (step 2) in daily life? For instance, when at work, or any cravings that come up into one's awareness. I personally understand the theory. I still find slight difficulty in applying the theory. Please allow me to explain.


The study material states that dispassion is a natural outcome of 2 factors: (1) the finite nature (impermanence) of sense pleasures (2) overwhelming passion for the Infinite.


Understanding and contemplating over impermanence of objects has helped considerably in the past before this lesson, and I have personally experienced the sublimation of certain negative tendencies over time. But not all.


Cultivating overwhelming passion for God seems like a tall feat to achieve in step 1 in order proceed to step 2. It appears to me that I am misunderstood something here. How do I cultivate this expansive passion for the Infinite (God) in daily life - at home, at work, etc.? I understand unlocking this in me would naturally lead to natural dispassion towards all things impermanent, thereby leading to sublimation of lower tendencies, and hence purify the mind.


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Dear All
I've this query for long time. What is the right way to write Om in Sanskrit. Is it ॐ or ओम्? To me ओम् seems the correct way to write it. Even in video session our faculty used ओm as an example for writing ॐ. Kindly clarify.
Also if ओम् is the correct format, then what language is ॐ. Per my understanding by learning vowels, ॐ seem to be pronounced as Oom.
Much appreciate any clarification on this question.
Regards
Arun


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Sheela Mukherjee posted Aug 23 '23 at 7:33 am

In lesson 29 it is stated that when we choose our profession as per our natural Aptitude then we take to it like fish to water and obtain success. But most of the times we do not know what we are really good at and hence choose a profession as per what will enable us to work, earn money and look after our dependents. In such cases if we work in our chosen profession with with the right attitude and as a worship of God why will it not lead to our well being?. I had ticked this option in my answer to the questionnaire and it was marked wrong.


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srikanth tirunagari posted Aug 16 '23 at 8:37 am

How to write the descriptive answers for the questions in Questioner 1. I do not know typing Sanskrit and no provision in my computer to type Sanskrit letters. What to do. How to take the exam? Please provide a solution. Thank you.


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Sudarshan Ramabadran posted Aug 15 '23 at 7:15 am

The very first lesson in Jivanasutrani is about creating your own destiny. At the same time, there is this dichotomy that my success(even communicating about it) should not kindle jealousy in others.


How do I balance communicating successes that would not invoke jealousy in others? This is in relation to understanding the mind-your-mind lesson correctly as well.


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Sudarshan Ramabadran posted Aug 15 '23 at 7:10 am

In the final lesson, mind your mind, Pujya Guruji referred to the lesson Do not make others angry, meaning do not do anything that provokes or instigates another. In this context, he referred to women wearing inappropriate clothing as a prospective instigation. My query is that earlier in the text, he referred to understanding freedom of action; I would think choice of clothing is in line with that freedom, and how is instigation then? How do I understand this point correctly?


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Spandita Mukherjee posted Jul 27 '23 at 12:04 pm

Hari Om,
I don't find the Pancadashi 9 discussion forum. So I have chosen the category as Webinars. My question is -
Is any kind of adhyaropa is consider as Samvadi Bhrama? For example, considering an idol as God etc. as Swami ji mentioned.
Then is prana pratistha also a ritual of samvadi bhrama?


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Supriya Das posted Jul 26 '23 at 6:19 am

As explained in lesson 1, Special features of the Gita in Point number 5 (i) that our innate nature is to avoid a problem or escape a trouble situation. And Bhagvad Gita empowers us to face them effectively. I am abit confused here with this statement.
Sometimes situations can be worse and escaping it is the best option to be on the right path and prevent self from harm.
How do we decide?


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Dear Teacher,
Charvaka says body or indriya etc is the Self
Bauddha-Kshanika-vigyana-vada says Buddhi is the Self
Bhatta-Mimasaka says Gyana + Agyana is the Self etc
Using same scheme:
Q 1: What does the Prabhakara-Mimamsaka say regarding the Self?
Q 2: What do Jainas say about the Self?
Regards.
Edit: Corrected a typo - "Bhatta-Prabhakara" changed to "Prabhakara-Mimamsaka". Thank you for pointing out the error.


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Sagar Manglani posted Jul 7 '23 at 6:20 am

In Lesson 2, it says - what do we surrender and to whom ? TO give up one's ego at the altar of a higher authority is surrender.


what does altar mean in this context ?


It could have said, to give up one's ego to higher authority is surrender however is has mentioned "at the altar" of a higher authority.


Can someone please guide.


Thanks


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Parul Gupta posted Jun 23 '23 at 5:05 pm

Hari Om,


We read there are three type of Karma for any jiva : Sanchit, Agami, Prarabh Karma.
What is Antarayas Karma? Antaraya Karma has reference in Patanjali YogaSutra.
Came to know, Antarayas Karma causes hinderance in mediation.
How to get rid of these Karmas?
Please guide.


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In the panchaprana - the circulatory/digestive/respiratory/excretory are all well understood. My confusion is with Udaana. I understood it to be throwing up but when I read the Gurudev's explanation of Verse 13 of Atmabodha - I got confused. He says "It is the capacity...by which existing wrong notions are removed by the newly acquired convictions and experiences" --- that's a wonderful interpretation of something that we see as inherently uncomfortable. Can someone give more context into Udaana.


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Hari Om
Parnam Swamiji,
My question is whether the individuality of a Jivanmukta or Avatara that can remain at the subtle level in comparison to other human beings. There are vast differences in individuality/activities due to subtle bodies in the waking world. While investigating, the mind & intellect both are nothing but the flow of thoughts. So, can any individuality remain within Maya or it’s all about polishing the mirror, and unattached to the fruit of actions, and vanishing of the individual subtle body?
Hari Om


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