#Buddhi-Yoga

[shininglightofthehorizon]

Mahakala in Time and Transcending Time: Biswarup Darshan and Purushottam Yoga

Mahakal, JRC 2024 Sita Hands Hanumanji Jewel for Rama, JRC 2024 Birth of Ganges, JRC, 2024 Ian Anderson, Jethro Tull, JRC, 2024 Dun Ringill, JRC (Jethro Tull song)

[talonabraxas]

“By unswerving devotion to Me, a man crosses over three Gunas – I am the Abode of Brahman, Eternal and Immutable, of everlasting Dharma and Absolute Bliss .” — Chinmayananda Saraswati The Three Gunas - Sattva, Rajas & Tamas Art - Talon Abraxas Vedic Deities

The Vedas present a vast pantheon of deities (devatas) on many different levels, often said to be innumerable or infinite in number. For a specific number the Gods are said to be 3339 in total. This number is clearly a play on the number three. One of the main early efforts to classify the Vedic Gods (as in the Brihad Devata of Shaunaka) was to reduce them to the three prime deities for the three worlds.

Agni or Fire on Earth (Prithivi) Vayu or Wind in the Atmosphere (Antariksha) Surya or the Sun in Heaven (Dyaus)

The Rigveda is organized in this way with the hymns to Agni generally coming first in most of its ten books, then the hymns to Vayu and Indra, and finally the hymns to the Sun.

These three deities meanwhile are three aspects of the One God or the Purusha, the supreme consciousness principle and higher Self that is pure light. The term Deva for deity itself means ‘a shining one’ or form of light. It is related to the term Dyaus, meaning heaven and so refers to the heavenly or celestial lights. Vedic deities represent the main forms of light (Jyoti) in the universe.

Relative to this principle of light, we can equate the three main Vedic deities of Agni with heat, Vayu with electrical force, and Surya with pure light. These forms of light, however, do not only represent the corresponding forces of nature. They also represent the inner light or the forms of consciousness. They are the three aspects of the Purusha or Cosmic Person. Each has its psychological significance, with Agni or fire as speech (Vak), Vayu or wind as breath (Prana) and Surya or the Sun as the perceptive aspect of the mind (Buddhi).

Vedic deities and the Vedic Yoga follow the threefold law of manifestation in the universe. Naturally the question arises as to what extent this correlates with the three guna theory of classical Samkhya and Yoga.

The Three Gunas

Any student of classical Yoga is well aware of the importance of the three gunas in yogic thought and practice. Few, however, are aware of their Vedic background and the deeper understanding that a Vedic perspective brings to them.

In the philosophy of Yoga, derived from the Samkhya system, all matter in the universe is reducible to one primary substance called Prakriti. Prakriti literally means the original power of action. It does not refer to substance in the physical sense but to the potential from which all forms of matter, energy and mind can arise. Prakriti is the original state of pure potential out of which all things become possible. Prakriti is the latent state of substance, like the seed that holds the potential for a great tree. It is the prima materia of the world of which matter, energy and mind are manifestations. Prakriti, we could say, is the causal or original form of all substances, from which their subtle and gross forms arise. It is extremely subtle, ethereal and transcendent, forming the basis for space that is its first material form.

Prakriti itself is said to be a composite of three prime qualities as sattva, rajas and tamas.

Sattva is the power of harmony, balance, light and intelligence – the higher or spiritual potential. Rajas is the power of energy, action, change and movement – the intermediate or life potential. Tamas is the power of darkness, inertia form and materiality – the lower or material potential.

Perhaps the simplest way to understand the gunas for the modern mind is as matter (tamas), energy (rajas) and light (sattva), the main factors of our physical universe.

The three gunas reflect the three worlds of Vedic thought.

Earth is the realm of tamas or darkness, physical matter.

The Atmosphere, also called rajas in Vedic thought, is the realm of action and change symbolized by the storm with its process of lightning, thunder and rain, but it indicates energy or subtle matter on all levels.

Heaven is the realm of harmony and light, sattva. It indicates light as a universal principle which is the causal or original form behind the gross and subtle elements or forms of matter and energy.

The entire universe consists of light that moves in the form of energy and gets densified in the form of matter. The three great lights of Agni, Vayu and Surya energize these three worlds as the spirit within them.

The first is Agni or Fire on the Earth. Fire is hidden in our bodies, in plants, in the rocks, and in the very core of the Earth itself.

The second is Vayu or Lightning in the Atmosphere. The power of the wind, which creates lightning, circulates through the atmosphere.

The third is Surya or the Sun in Heaven. The Sun represents the cosmic light of the stars that pervades the great space beyond this world.

These three lights are interrelated. We could say that lightning is the fire in the Atmosphere and the Sun is the fire in Heaven. Or fire is the Sun on Earth and lightning represents the solar force in the atmosphere. Or lightning on Earth creates fire and in Heaven it energizes the Sun.

These three lights also reflect the three gunas.

Agni is the tamasic form of light, the fire that is hidden in darkness.

Vayu is the rajasic form of light, light in its active and energetic mode as lightning or electrical force.

Surya is the sattvic form of light, light as pure illumination (prakasha).

The movement from tamas to sattva is a movement from Earth to Heaven. It occurs through bringing the light out of the Earth (Agni) and raising it to Heaven (Surya). This requires crossing the Atmosphere through using its forces (Vayu).

The Threefold Purusha

In the Vedic view these three forms of light (Jyoti) are the three forms of the Purusha or the higher Self that is also defined in terms of light. In the Vedic view light is consciousness, not simply a material force. These three lights are also the three aspects of our being. These visible lights are manifestations of the invisible divine light of consciousness that illumines all things, including visible light and darkness. The three gunas and three worlds exist within us, as do their light forms as our powers of our own awareness.

Agni – Earth - tamas - body - speech (vak) Vayu – Atmosphere - rajas - breath (prana) Surya – Heaven - sattva - mind (manas)

In this sense sattva as light is also mind, rajas as energy is also the vital force and tamas as matter is also our bodily expression the foremost of which is speech.

Sattva – light – mind Rajas – energy – prana Tamas – matter – body

These three aspects of the Purusha or consciousness principle reflect the three aspects of Prakriti or the material principle. In the Vedic view, therefore, the science of the three gunas connects not only with Prakriti but also with the Purusha. The gunas are not simply the powers of Prakriti; they reflect the nature and presence of the Purusha as well. The Purusha is threefold in its human manifestation as speech (body), breath and mind, just as Prakriti or the world is threefold as earth, atmosphere and heaven or as matter, energy and light.

Agni is light or the Purusha in the realm of matter or the earth. Vayu is light or the Purusha in the realm of energy of the atmosphere. Surya is light or the Purusha in the realm of light or heaven. In the Vedic view, the Purusha or consciousness principle is not limited to embodied creatures but pervades these great forces of nature as well.

Understanding these light forms of the gunas helps us use the science of the gunas not only to understand Prakriti but also to understand the Purusha. The Vedic Yoga works with these three light forms or three forms of the Purusha in order to master and transform the three forms or aspects of Prakriti.

Agni – physical body and internal organs - speech – mantra yoga – tamas – matter – five gross elements Vayu – vital body and motor organs – breath – prana yoga – rajas – energy – five pranas Surya – mental body and sense organs – mind – Dhyana yoga – sattva – light – five subtle elements

Agni as the power of speech is the means of purifying and controlling both the physical body and physical matter and mastering the guna or quality of tamas. Through it we can control our internal organs and the gross elements. The Yoga of speech involves chanting, singing, internal repetition of mantras and meditation on mantras. Through it we gain control of the subconscious mind.

Vayu as the power of the breath is the means of purifying and controlling the vital body and the realm of energy and mastering the guna of rajas. Through it we can control our motor organs and the five pranas (five motor actions). The Yoga of the breath involves pranayama. Through it we gain control of our emotions.

Surya as the power of thought is the means of purifying and controlling the mental body and the realm of light and mastering the guna of sattva. Through it we can control our sense organs and the subtle elements. The Yoga of the mind is meditation. Through it we can control of the rational mind and direct it towards knowledge of the higher Self.

This information should provide the reader a sense of the vastness of the Vedic Yoga and how much later traditions relied upon its insights, even when using an apparently different language.

[premtattva]

भाग 4

Comprehending the Fracas Within Us!

The next step is to control the intellect (King Sugrīva). He can only be influenced by killing Lust (Bālī), who is living with Sugrīva’s wife. Lust cannot be killed from the front and has to be killed from behind and that is what Rāma does to Bālī. Killing the lust from behind is depicted as “Pratyāhāra” in Yoga and means living a disciplined sātvik lifestyle. The spiritual significance of Bālī and Sugrīva is the function of the breath under the control of Buddhi (Sugrīva) or Manas (Bālī). In the practice of Kriyā Prāṇāyāma, it is important to have a clear throat (Sugrīva) to allow the Vāyu(Air) Prāṇa and Apana to eventually neutralise. Once Sugrīva is King he brings with him all the Vānaras, that is the various multitude of functions of the breath that operate throughout the body that help clear the path of the Kuṇḍalinī (Sītā)

@hinducosmos @hindu-aesth @sanatantemple @ramayantika

@ancienthinduism @maithili90-blog-blog

@bishh-kanya @devimayi @bharatiya-naari-sab-pe-bhaari

@janaknandini-singh999 @swayamev @rhysaka @achyutapriya

[mahorobaasterisk]

SHIFTING WITH THE YOGA SUTRAS OF PATANJALI (1-5)

(using translation and commentary by Sri Swami Satchidananda)

Of all the activities I have used to further my shifting journey, yoga has by far been the most powerful. This applies to philosophy too, and it is especially compelling when considered that the two have the same religious roots in both Hinduism and Buddhism. Since practicing yoga, I have seen both my meditation and visualization skills skyrocket far beyond the improvement I experienced when I was practicing near daily, even though now I rarely do so more than once a week.

While engaging with the spiritual side of my practice specifically, I got quite invested in the Yoga Sutras. There are nearly 200 of these in total, and as such I will be splitting my analysis of these into many parts, which will be collected under the "asteriskanalysis" tag. I have included analyses of each of these in relation to both the multiverse and consciousness theories when needed, so I hope that whatever you believe in you will benefit from this.

"Sutra" actually means "thread," and in this instance refers to the threads that make up the mind. We all know how important the mind is in shifting, and it is my hope that understanding the intricacies and how to utilize it to its fullest potential will aid those willing to listen along their shifting journey.

1. Now the exposition of Yoga is being made.

Starting off with a very vague one, this sutra simply means that the following passages are not simply philosophy, but instructions.

Perhaps more relevant (as we are not currently practicing yoga) is the idea that, in the words of Satchidananda, "We cannot reach the goal by mere words alone. Without practice, nothing can be achieved."

This, in my opinion, relates quite simply to shifting. While shifting intentionally can be done easily and without practice, that is simply not the case for most people. It is only through multiple, sometimes even hundreds, of tries that we fully learn ourselves well enough to reach our desired realities.

2. The restraint of the modifications of the mind-stuff is Yoga.

While it sounds complicated at first, this sutra is actually quite straightforward, it is the goal of yoga, however what I find more interesting is the example Satchidananda gives in regards to the "modifications" mentioned. I will not detail the full passage due to its length, however I will summarize.

Imagine you are sitting and suddenly you smell something from the kitchen. There are 3 processes that then occur in your brain: the manas detecting the smell, the buddhi deciding what the smell is (in this case, swiss cheese), and the ahaṁkära, which decides you would like some.

More notably is the disturbance these processes cause. Now that you have exited the state you were in before, you cannot return to it until you satisfy your urge to eat some cheese. Despite this, there is effort and willpower needed to go to the kitchen and grab a piece of cheese, and while for many this effort may seem negligible in the example provided, it is extremely prevalent in the pursuit of shifting.

Reality shifting is not an easy task for the majority of people. We have been raised in an environment that firmly asserts (or at least once asserted) that alternate realities are a work of fiction. Due to this, there is lots of effort that goes into every step of the process, but most notably believing. I myself have witnesses people who have shifted many times before struggle in this regard, however the peaceful (in this case certain) state of mind once possessed cannot be achieved again without significant effort.

3. Then the Seer (Self) abides in its own nature.

This is a complex one, and it is one of the many sutras I would like to do a lengthy analysis of later, however a summary of my thoughts will have to suffice for now.

It is only when the mind is calm can you see the true Self.

This makes the most sense with a water analogy. If a pond is dirtied and the water is moving frantically you cannot see anything residing in it, however, when the water appears pure and calmed you will see the life it houses.

Simply put, you must clear your mind to witness reality. For you, this should be your desired one.

While this may seem straightforward, of course you're meant to have an empty mind while meditating, I have seen many forget this vital step. Any method of shifting works, however lots would greatly benefit from clearing their mind before jumping into affirmations and visualization.

4. At other times [the Self appears to] assume the forms of the mental modifications.

I will absolutely be posting an in-depth analysis of this sutra. The commentary by Satchidananda is beautiful and reframed my perspective on shifting entirely. I cannot do it justice, so please read the full passage here on page 48.

This sutra would take me days to properly analyze on its own, and I will do so, however now is not the time for it, as this post is already quite long. I apologize for any inconvenience, however I feel it would be a great injustice to attempt to explain it now in my current state.

5. There are five kinds of mental modifications which are either painful or painless.

This sutra details the difference between selfless and selfish thoughts, however I want to focus on the premise of developing only positive thoughts. I would suggest people to read the text itself (as linked various times throughout this post) as the idea of thinking selflessly is an inherent positive, but the only part I would like to discuss is the ending.

The method to living this philosophy is the concept of self-analysis, better known as self-study. It is stated that we must carefully watch our own thoughts and consider the implications of them, something integral to the concept of "reprogramming your mind."

For the final time, here is the link to the text I am referencing. I heavily suggest reading it, and I hope it helps you as much as it did me.

[thest4tekid]

Alright yall. I've sat on my ass for 2 whole weeks with my back being angry at me. Every day she's a little less angry, and I'm finally more or less able to do things again. So I'm gonna get back on my journey again tomorrow, with a little bit of an edit. I'll continue tracking my calories and working out using the HIIT app by the Yoga Buddhi Co. But instead of using their preset "focus areas" I'm going to start selecting just what I want to do. Legs Monday, upper body Tuesday, core Wednesday, glutes Thursday. After that I'll either do cardio or rest depending on how I'm feeling that week. Doing everything I can to get protein, while maintaining a certain level of carbs. That's my plan anyway. Yeah

[santoschristos]

“When Cosmic Consciousness comes into the realm of matter—into each of the atoms that make up the planets and island universes, and the different forms of plant, animal, and human life…that Consciousness is called Christ Consciousness.”

By ascent of the consciousness through the subtle centers of life and spiritual awakening in the spine, the yogi learns the inner science of changing the consciousness of gross matter into the consciousness of its primordial principles. He resolves the five vibratory elements along with their manifestation of the five senses, five organs of action, and five life forces from grosser to finer principles: changing the consciousness of vibratory earth into the consciousness of vibratory water; the consciousness of water into that of vibratory fire; the consciousness of fire into that of vibratory air; the consciousness of air into that of vibratory ether; the consciousness of ether into that of mind (sense consciousness or manas); the consciousness of mind into that of discrimination (buddhi); the consciousness of discrimination into that of ego (ahamkam); the consciousness of ego into that of feeling (chitta). By thus dissolving the twenty-four principles successively into one another, the yogi then merges the consciousness of feeling into that of the primordial cosmic vibratory force (Aum), and the consciousness of Aum into Spirit. He thereby reaches the Ultimate Unity—the One from whom has sprung the many. By gradual steps the yogi in this way converts all consciousness of matter into the consciousness of Spirit. This realization is not attainable through either reason or imagination, but solely through intuitive experience. Such experience is, in nearly all cases, the result of practicing meditation and yoga techniques as taught by the great sages of ancient and modern India. --Paramahansa Yogananda ॐ

Eye Cosmic Consciousness --Mahaboka

Behold, a million divine forms, with an infinite variety of color and shape. Behold the gods of the natural world, and many more wonders never revealed before.

[shinymoonbird]

Sri Gita Saram — Verses from the Bhagavad Gita selected by Bhagavan by Bhagavan Sri Ramana Maharshi

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✨ Chanting by: Kum. Aditi ✨ Recorded by: Sri. Kuldeep Pai ✨ Presented by: Voice of Rishis - Nochur Sri Venkataramam

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May the Supreme Lord who, as an embodiment of compassion appeared in the form of a charioteer to Arjuna and removed the distress of Arjuna by instructing him in words leading ultimately to Self-realisation and liberation, protect us all.

Sanjaya said:

1.  To Arjuna, who was drowned in distress, with eyes brimming with tears of despondency and who stood there possessed by kṛpā (the Divine Power of Grace that will soon make Krishna transmit the teaching), Madhusudana began to speak thus. |2: 1|

Sri Bhagavan said:

2.  This body, O Kaunteya, is called kṣhetra, the field; he who knows it is called kṣhetrajña by the sages. |13: 1|

3.  And know Me as the kshetrajna in all kṣhetras, O Bharata. The knowledge of the kṣhetra and the kṣhetrajña is deemed true knowledge by Me. |13: 2|

4.  O the great conqueror of sleep! I am the Self, seated in the heart of all beings. I am the beginning, the middle, and also the end of all beings. |10: 20|

5.  Death is inevitable for he who is born, and rebirth is assured for him who is dead. You should not, therefore, grieve over the inevitable. |2: 27|

6.  Never ever does He take birth or die. He is not given to appearing, disappearing and reappearing. Unborn, eternal, constant, ever-new and ancient, He perishes not when the body is destroyed. |2: 20|

7.  He can neither be cut nor be burnt. He can neither be wetted nor be dried. He is eternal, all-pervading, stable, constant and everlasting. |2: 24|

8.  Know that to be imperishable, by which the entire existence is pervaded. None can cause the destruction of the Indestructible. |2: 27|

9.  That which is unreal has no existence. And the real never has non-existence. The truth of both these declarations has been perceived by the seers of Truth. |2: 16|

(The asat–non-existent–has no beingness, and the sat–that which is–never ceases to be. The essence of both these are beheld by the tattvadarsis–the Realised Ones.)

10.  Just as the all-pervading akasa is not tainted, by reason of its subtlety, so the Self seated everywhere in the body is not tainted. |13: 33|

11.  That, the Sun illumines not, nor the Moon, nor fire; having attained which they return not–that is My Supreme Abode. |15: 6|

12.  That unmanifest realm, which is imperishable, is said to be the highest goal. Those who attain this realm, which is My Ultimate Primordial Abode, do not return. |8: 21|

13.  Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, their desires being completely stilled, liberated from the pairs of opposites such as pleasure and pain, the undeluded thus reach that Goal Eternal. |15: 5|

14.  He who casts aside the ordinances of the scriptures and acts on the impulse of desire attains neither perfection, nor happiness, nor the Supreme Goal. |16: 23|

15.  One who sees the Supreme Lord present equally in all beings–the imperishable in the perishable-truly sees. |13: 27|

16.  O Arjuna, scorcher of foes! Only by unswerving devotion can I, of this form, be known and seen in reality and also entered into. |11: 54|

17.  O Bharata! The sraddha of every man is per his natural disposition; a person is made of his sraddha, and he is what his sraddha is. |17: 3|

18.  He who has sraddha, attains Jnana. And having attained this Knowledge of the Self, he who is absorbed in it and has all the senses withdrawn, here and now, enters Supreme Peace. |4: 39|

19.  To those who are constantly devoted and worship Me with immense love, I bestow upon them the buddhi-yoga (the yoga of discriminative wisdom), by which they come to Me. |10: 10|

20.  Out of compassion for them, I, who dwell in their hearts, destroy the darkness of ignorance in them with the luminous lamp of Knowledge. |10: 11|

21.  But, for those whose ignorance is destroyed by the knowledge of the Self, their knowledge illumines the Supreme, like the shining sun. |5: 16|

22.  (The senses are not merely those visible in the body.) The senses are said to be superior to the body (as they are subtler than the body); the mind is superior to the senses; the intellect is superior to the mind, and what is superior to the intellect is the Atman. |3: 42|

23.  Thus, knowing Him as superior to the intellect, restraining the self by the Self, slay, O mighty-armed, the enemy in the form of desire, difficult to overcome. |3: 43|

24.  As the blazing fire reduces wood to ashes, O Arjuna, so does the fire of Knowledge reduce all karma to ashes. |4: 37|

25.  One whose actions are devoid of desire and motivations and whose karma is all burnt by the fire of knowledge. Him, the sages call wise. |4: 19|

26.  For the sages, who are free from craving and anger, who have mastered their minds, and who have realised the Self, the beatitude of Brahman pervades everywhere. |5: 26|

27.  And with the refined intellect set in firmness, let him attain quietude little by little. Having established the mind on the Self, let him not initiate any more thoughts. |6: 25|

28.  Whatever be the cause for the wavering and unsteady mind to wander, let him restrain it from that and subjugate it solely to the Atman. |6: 26|

29.  …the sage who has controlled the senses, the mind, and the intellect, who is solely pursuing Liberation, who has cast away desire, fear, and anger, is ever liberated. |5: 28|

30.  With the mind ever in yoga, he sees the same (Self) everywhere­–his own Self in all beings and all beings in the Self. |6: 29|

31.  Those devotees who intensely meditate on Me without their thought going to the ‘other’, I take care of their spiritual and worldly well-being. |9: 22|

32.  Of these, the Realised One, who is ever established and is devoted only to one (Me), excels. Verily, I am dear to him, and he is dear to Me. |7: 17|

33.  At the end of many births, the man of wisdom takes refuge in Me, realising that Vasudeva is all that is. Rare indeed is that great soul. |7: 19|

34.  O Partha! He who has renounced all desires of the mind and is ever content only in the Self by the Self is said to be a sthitaprajna–a sage of steady Realisation. |2: 55|

35.  That being who moves about freely, devoid of all longings, free of all desires and without the sense of ‘I’ and ‘mine’, attains Supreme peace. |2: 71|

36.  He, by whom the world is not agitated, and whom the world cannot agitate, he who is free from excitement, irritation, fear and anxiety–such a one is dear to Me. |12: 15|

37.  He who is the same in honour and dishonour, the same to friend and foe, and has abandoned all undertakings–is said to have risen above the gunas. |14: 25|

38.  However, one who delights in the Self alone, has found completeness in the Self and is ever content in the simple existence of one’s being–such a one has no duty to perform. |3: 17|

39.  (His fulfilment is eternally in his Self.) For such a Jnani, there is nothing to gain by action. Nor can anything be taken away from him by non-performance of action. He has nothing to gain from interacting with anyone ever in this world or the other. |3: 18|

40.  He who is content with whatever life may bring, is free from the pairs of opposites, is without envy, and is equanimous in success and failure–such a one is not bound even while performing actions. |4: 22|

41.  O Arjuna! The Lord dwells in the heart of all beings and, by His Maya, causes all beings to revolve as though mounted on a machine. |18:61|

42.  Seek refuge in Him alone with all your heart, O Bharata. By His grace, you shall gain Supreme Peace and the Eternal Abode. |18:62|

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This condensed version of the Gita put together by Bhagavan Ramana Maharshi stands out as the essence of the essence of the Gita.

He who contemplates with sraddha on these forty-two slokas, upon knowing the purport of the Gita, attains happiness.

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[elcitigre2021]

"Amor é flor que brota nos gestos!"

O amor se manifesta de muitas maneiras... Quem não entendeu ainda que a vida é sobre superar-se, e não sobre competir, está no jogo errado. Competir com outras pessoas é gastar energia de forma errada. Superar os seus próprios limites é o que importa no final.

Uma árvore em flor fica despida no outono. A beleza transforma-se em feiura, a juventude em velhice e o erro em virtude. Nada fica sempre igual e nada existe realmente. Portanto, as aparências e o vazio existem simultaneamente. ~ Dalai Lama ~

O Auto-Conhecimento é uma forma forma de desenvolver sua essência divina... a Autoliderança e os quatro aspectos da mente:

A autoliderança é a prática de entender quem você é, identificar suas experiências desejadas e orientar-se intencionalmente em direção a elas, definição esta introduzida por Charles C. Manz em 1983.

Ela abrange a determinação do que fazemos, por que fazemos e como fazemos. Este conceito surgiu a partir da ideia de que a autoliderança é um pré-requisito para uma liderança eficaz e autêntica. Mas para que isso aconteça, temos que lembrar que tudo tem início na nossa mente.

E a pergunta é: Você conhece profundamente sua propria mente? - Estudos sobre a mente é o que não faltam. Entretanto, de acordo com o conhecimento ancestral do yoga, a mente humana pode ser dividida em quatro categorias: buddhi - (intelecto), manas - (memória), ahankara - (senso de identidade) e chitta -(inteligência cósmica).

Buddhi é o intelecto — a capacidade de analisar fatos através da lógica. O intelecto é como um bisturi que disseca, analisa as partes, reduz, faz comparações e chega a conclusões lógicas a partir dos dados analisados. O intelecto não trabalha sem dados e é por isso que precisamos de manas (memória) que é a segunda categoria da mente.

Manas é um silo de memória onde armazenamos informações que vão muito além de fatos e conhecimentos acumulados. Cada célula pode conter milhões de bits de informações no seu material genético. Além da memória genética, carregamos memórias evolutivas, culturais e kármicas.

Ahankara (senso de identidade). Todo ser humano nasce com a necessidade de sobrevivência e pertencimento. Então nos identificamos com nossa família biológica e à medida que nos tornamos adultos, vamos expandindo a identidade com a nossa família estendida, raça, etnia, religião, nação e assim por diante.

Quanto maior o apego às nossas identidades maior é o dano que causamos a nós mesmos e ao próximo.

Por outro lado, uma pessoa com ahankara bem desenvolvido consegue se empatizar com outras pessoas, se desapegar de suas próprias identidades, desaprender e reaprender com muito mais facilidade.

Daí a importância do líder facilitar processos de tal forma que amplie o senso de identidade do grupo.

O último aspecto da mente é a chitta ou inteligência cósmica. É a inteligência do universo que não depende do intelecto nem de dados e vai além das comparações, dos julgamentos e das identificações. Ela é a base da fonte criadora e a conexão com sua consciência.

Em síntese, buddhi e manas são aspectos importantes para a nossa sobrevivência. Para gerar impactos positivos numa escala maior, o líder precisa ampliar seu seu senso de identidade para uma escala global que inclua todos os seres (ahamkara). Mas se você quiser dar um salto exponencial na sua liderança, amplie sua capacidade de perceber e ouça as respostas da inteligência cósmica que reside dentro de você (chitta).

[elcaminoeshaciaadentro]

La mente (manas o consciencia sensorial) coordina los sentidos. El cuerpo es el carruaje; el alma es el amo del carruaje; la inteligencia es el conductor; y los sentidos son los corceles. Se dice que la mente es ciega porque no puede ver sin el auxilio de los sentidos y de la inteligencia.  La mente ciega por sí sola no reconoce ni ejerce dirección alguna, sino que simplemente recoge las impresiones de los sentidos y transmite las conclusiones e instrucciones provenientes de la inteligencia.

Si la inteligencia está gobernada por buddhi, los sentidos se gobiernan y se encuentran bajo control; si, por el contrario, la inteligencia está gobernada por los deseos materiales, los sentidos se comportan de manera turbulenta y descontrolada y caen en costumbres perniciosas y hábitos autodestructivos.

-Paramahansa Yogananda ~ El Yoga del Bhagavad Guita

[iskconchd]

श्रीमद्‌ भगवद्‌गीता यथारूप 2.50 https://srimadbhagavadgita.in/2/50 बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २.५० ॥ TRANSLATION भक्ति में संलग्न मनुष्य इस जीवन में ही अच्छे तथा बुरे कार्यों से अपने को मुक्त कर लेता है । अतः योग के लिए प्रयत्न करो क्योंकि सारा कार्य-कौशल यही है । PURPORT जीवात्मा अनादि काल से अपने अच्छे तथा बुरे कर्म के फलों को संचित करता रहा है । फलतः वह निरन्तर अपने स्वरूप से अनभिज्ञ बना रहा है । इस अज्ञान को भगवद्गीता के उपदेश से दूर किया जा सकता है । यह हमें पूर्ण रूप में भगवान् श्रीकृष्ण की शरण में जाने तथा जन्म-जन्मान्तर कर्म-फल की शृंखला का शिकार बनने से मुक्त होने का उपदेश देती है, अतः अर्जुन को कृष्णभावनामृत में कार्य करने के लिए कहा गया है क्योंकि कर्मफल के शुद्ध होने की यही प्रक्रिया है । ----- Srimad Bhagavad Gita As It Is 2.50 buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte tasmād yogāya yujyasva yogaḥ karmasu kauśalam TRANSLATION A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work. PURPORT Since time immemorial each living entity has accumulated the various reactions of his good and bad work. As such, he is continuously ignorant of his real constitutional position. One’s ignorance can be removed by the instruction of the Bhagavad-gītā, which teaches one to surrender unto Lord Śrī Kṛṣṇa in all respects and become liberated from the chained victimization of action and reaction, birth after birth. Arjuna is therefore advised to act in Kṛṣṇa consciousness, the purifying process of resultant action. ----- #krishna #iskconphotos #motivation #success #love #bhagavatamin #india #creativity #inspiration #life #spdailyquotes #devotion

[prabhupadanugas]

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् | ददामि बुद्धियोगं तं येन मामुपयान्ति ते || १० || teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam dadāmi buddhi-yogaṁ taṁ yena mām upayānti te To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me. In this verse the word buddhi-yogam is very significant. We may remember that in the Second Chapter the Lord, instructing Arjuna, said that He had spoken to him of many things and that He would instruct him in the way of buddhi-yoga. Now buddhi-yoga is explained. Buddhi-yogam itself is action in Kṛṣṇa consciousness; that is the highest intelligence. Buddhi means intelligence, and yogam means mystic activities or mystic elevation. When one tries to go back home, back to Godhead, and takes fully to Kṛṣṇa consciousness in devotional service, his action is called buddhi-yogam. In other words, buddhi-yogam is the process by which one gets out of the entanglement of this material world. The ultimate goal of progress is Kṛṣṇa. People do not know this; therefore the association of devotees and a bona fide spiritual master are important. One should know that the goal is Kṛṣṇa, and when the goal is assigned, then the path is slowly but progressively traversed, and the ultimate goal is achieved. https://gloriousgita.com/verse/en/10/10 https://bhagavad-gita.org/Gita/verse-10-09.html https://bookchanges.com/wp-content/uploads/2009/09/Bg-Chapter-10-diff.htm https://youtube.com/c/HearSrilaPrabhupada https://www.bhagavad-gita.us/famous-reflections-on-the-bhagavad-gita/ #bhagavatam #srimadbhagavatam #vishnu #vishnupuran #harekrishna #harekrsna #harekrishna #harekrisna #prabhupada #bhagavadgita #bhagavadgitaasitis #bhagavadgītā #srilaprabhupada #srilaprabhupad #srilaprabhupadaquotes #asitis #india #indian #wayoflife #religion #goals #goaloflife #spiritual #bhakti #bhaktiyoga #chant #prasadam #picoftheday #photo #beautiful #usa https://sites.google.com/view/sanatan-dharma https://m.facebook.com/HDG.A.C.Bhaktivedanta.Svami.Srila.Prabhupada.Uvaca/ https://www.instagram.com/p/CpMgrBaIR4e/?igshid=NGJjMDIxMWI=

[shininglightofthehorizon]

The Adi Sesha Winding and Unwinding that creates the real time projection of space-time architecture

The piscean moonIn a heaxogonal bubble Has now become the lake where the fishes swim In the tri-junction they have evolved to become the reptiles The Dance of Freedom, Artwork by JRC, 19th Aug 2023 The salamander is basking in the sunAdisesha uncoils into differential equations to become the calculus of happines ….Ananda is Ananda in the Sri Hari tattva of ShivaLet the Mother shine through the…

[talonabraxas]

The Over-Soul is regarded to be the sixth Principle in the cosmos, ālaya, the universal soul, and also the Father-Mother. It is a collective indivisible Soul of which all individual souls are rays or sparks. Its present in human beings is buddhi, which serves as the vehicle of atman:

As a general law, the Highest God, the Over-soul of the human being (Atma-Buddhi), only over-shadows the individual during his life, for purposes of instruction and revelation; or as Roman Catholics–who erroneously call that Over-soul the “Guardian Angel”–would say, “It stands outside and watches.”

At the present stage of evolution the Over-Soul does not normally have an active presence in the personal consciousness. However, by means of Raja Yoga, the "human soul" or manas can be united to the Over-Soul, forming what is called "Buddhi-Manas". The person then becomes a mystic and occultist.

Atomic Ladder of Life, 'The Gate Beautiful', 1903. “Thus shall the male & female live the life of Eternity, Because the Lamb of God Creates himself a bride & wife That we his Children evermore may live in Jerusalem Which now descendeth out of heaven, a City, yet a Woman Mother of myriads redeem’d & born in her spiritual palaces, By a New Spiritual birth Regenerated from Death.” --The Four Zoas, William Blake

Art: Frederick Carter, The New Jerusalem

[thelovebudllc]

What is Mind in Yoga? Its Four Parts Manas, Chitta, Buddhi, Ahamkara – Fitsri Yoga

From perceiving the career opportunities to feeling proud of achieving them and from making a decision between right and easy to not being able to forget a painful memory, is all an impression of our mind. The mind makes up the experiences and gives meaning to our life. But as a result of uncountable mental impressions, we are restless. It is the mind’s tendency to fall for every occurrence and…

[vipassana4u]

divya bhav meditation

Divya Bhav meditation is a very deep spiritual practice that has its roots in yogic understanding of consciousness and inner transformation. Though the search results do not provide a comprehensive explanation specifically about "divya bhav meditation", I can synthesize insights from the available information to provide a detailed exploration of this concept. Understanding Divya Bhav The word divya in Sanskrit means "divine," "celestial," or "wonderful"1, and bhav implies an attitude or feeling by which a spiritual seeker comes to practices or worship3. Applying this to meditation, divya bhav can be regarded as a meditative state of divine consciousness that transcends ordinary mental limitations. Dimensions of Consciousness in Meditation Yogic philosophy believes that there are various dimensions of the human mind that can be accessed through deep meditative practices. According to Sadhguru, the human mind has four major divisions: Buddhi (Intellect): The logical aspect of thought Manas (Memory): Cellular intelligence-based memory system Ahankara (Ego): Ego and self-perception Chitta (Pure Consciousness): The most profound part of the mind2 Chitta: The Essence of Divya Bhav Meditation Chitta is the most vital constituent of divya bhav meditation. It is known as pure intelligence - an expansive consciousness free of memory and ego identification2. Significant attributes of chitta include:

Eternally "on" - always in an on-position be one asleep or awake The foundation substance of the creation Free to work beyond intellectual confines The direct bridge to Universal consciousness Meditation techniques and practices While the search results do not describe specific divya bhav meditation techniques, they imply several principles that might inform such a practice: Accessing Pure Consciousness Releasing tension between body and mind Developing awareness beyond intellectual thought Connecting with the cosmic intelligence within Transcending personal memory and ego boundaries Energetic Integration Divya yoga, a related practice, involves integrating multiple energetic aspects: Surface muscle and connective tissue awareness Deeper muscular engagement Balancing masculine and feminine energies Holistic mind-body integration1 Spiritual Transformation The last aim of divya bhav meditation seems to be the attainment of a state of divine connection in which Individual consciousness merges with cosmic intelligence Practitioners experience deep inner peace Intuitive wisdom becomes accessible Spiritual growth occurs naturally Philosophical Underpinnings The idea fits well with the traditional yogic philosophy that conceives consciousness as: A shining, self-aware creative reality The essential self of all existence A direct manifestation of divine intelligence3 Practical Approach Practitioners of divya bhav meditation may Practice regular, disciplined meditation Cultivate an open, non-judgmental awareness Study yogic philosophical texts Work with a qualified spiritual guide Potential Benefits While not explicitly described in the search results, potential benefits might include: Improved emotional and physical health Increased intuitive capabilities Reduced mental and physical tension Deeper spiritual understanding Greater sense of universal connection Conclusion Divya Bhav meditation represents a profound approach to spiritual practice, one that stresses pure consciousness, divine intelligence, and all-around transformation. Transcending the usual mental constructs of ordinary mind, cosmic awareness becomes accessible to one who seeks deeper dimensions in human experience. This practice invites a person to go beyond intellectual understanding and connect himself to a more expanded, intuitive mode of being that brings individual consciousness to universal intelligence.

[yoga-studies]

108 Saṃskṛta Core Concept Pointers - 33 - Buddhi

A lesser known facet of the Yoga Texts and Freenotes section of the Website is the Romanised Saṃskṛta Core Glossary and Cross Reference Guide. It started life as word by word linked index for the online Yoga Sūtra verses offering a meaning and a cross Sūtra reference resource when exploring related verses. However, as more Yoga Related Texts were added to the online Database, it was obvious that…