#Real Meaning of Moksha

[arjunvib]

The Real Meaning of Moksha by Swami Bhoomananda Swamiji

Moksha Meaning - A clarity, a freedom you need from whatever troubles you have now. If there is no trouble, you don’t need moksha. These are days when people always speak about stress and strain. Stress and strain – actually this is what we mean by bondage. Moksha is the state where this displeasure, agitation, doubt or torment stands dissolved. That state of clarity where the mind is peaceful, the intelligence is very clear and transparent, is called moksha. Click here to learn more about Moksha - https://www.bhoomananda.org/writings/the-real-meaning-of-moksha/

[mehilaiselokuva]

URALIC LANGUAGES 101

an over-simplified guide for people who have never studied them

from real questions I have received

as I am finally qualified enough to talk about them

WHAT?

A language family spanning (mostly northern) Eurasia. The three biggest languages by amount of speakers are Hungarian, Finnish, and Estonian.

WAIT, WHAT DO YOU MEAN THERE ARE MORE?

The Sámi languages might be the most famous of the "smaller" Uralic languages, but have you heard about Karelian? Udmurt? Hill Mari? Nganasan? There are 38~42 Uralic languages that we know as of today.

WHERE ARE THESE OTHER LANGUAGES?

(image description: the locations of the Uralic languages on a map. The Uralic languages span from modern-day Hungary, the northern Nordics, and northern Russia.)

(CONTINUE READING UNDER THE CUT)

BUT I THOUGHT HUNGARIAN WAS ALTAIC / RELATED TO TURKISH?

Modern science links Hungarian to the Uralic languages. The links to "Altaic" (many on the field don't believe in the Altaic theory) and the Turkic languages are speculative.

ARE THEY RELATED TO ENGLISH?

No, they are a separate language family. English is more related to Russian than Finnish or Hungarian.

HOW DID THEY END UP WHERE THEY ARE NOW?

We still haven't figured this out, but the Uralic peoples' proposed homeland is often located north of Central Asia.

HOW DO THEY KNOW THESE ARE RELATED TO EACH OTHER?

Linguistics uses many different ways to find out relations between languages. With the Uralic languages, there are many cognates (=words that come from the same root word) that exist in most languages. These words can be used to reconstruct Proto-Uralic, a hypothesis of what the original Uralic people might have spoken.

Examples:

"tongue, (language)" (Finnish) kieli, (Estonian) keel, (Veps) kel', (N.Sami) giella, (Erzya) keľ, (Beserman) kål, (E.Khanty) köł, (Mator) kašte

"two" (Finnish) kaksi, (Courland Livonian) kakš, (Ter Sami) kïkktʼ, (Moksha) kafta, (Mari) kok, (Komi-Zyrian) kyk

HOW DO THESE LANGUAGES SOUND LIKE?

Here are selected samples of text from a few different branches of Uralic languages:

NGANASAN: Mənə ńinti̮ˀam ńiluməni̮nə inśüδüˀ, mi̮əďindi̮ˀam hüətə. (I never sledge in my life, I always go by foot.) SELKUP: Nılʲčik qumɨp mee qontɨrämɨt čääŋka. (We have not seen such a person.) BESERMAN: Picʼi pilə̑ sʼed jə̑ rcʼijenezlə̑. (To the little boy with black hair.) MANSI: Mənə kńiga��əmtu miśiəm. (I gave him/her the book.) NORTH SÁMI: Sáhpán njuikii girjji duohken. (The mouse jumped from behind the book.) TVER KARELIAN: Mie hüviin zdaičin igzamenati miun, na felÍdšerku pandih. (I passed the exams well and I was put [to work] as a nurse.)

If you have more questions about these languages, feel free to ask me! I am no professor but am majoring in this at the university so I know more than the average person hehe

[room-surprise]

EXTERNAL INFLUENCES IN DUNGEON MESHI: INDIAN PHILOSOPHY

(SPOILERS FOR DUNGEON MESHI BELOW)

We know that Ryoko Kui spent considerable time at the beginning of working on Dungeon Meshi doing research and planning the series. Kui constantly references real world culture, history and mythology, but she also occasionally references real-world philosophy.

The story of Dungeon Meshi is full of philosophical questions about the joy and privilege of being alive, the inevitability of death and loss, the importance of taking care of yourself and your loved ones, and the purpose and true nature of desire. Kui explores these issues through the plot, the characters, and even the fundamental building blocks that make up her fictional fantasy world. Though it’s impossible to say without Kui making a statement on the issue, I believe Dungeon Meshi reflects many elements of ancient Indian philosophy and religion.

It’s possible that Kui just finds these ideas interesting to write about, but doesn’t have any personal affiliation with either religion, however I would not be at all surprised if I learned that Kui is a Buddhist, or has personal experience with Buddhism, since it’s one of the major religions in Japan.

I could write many essays trying to explain these extremely complex concepts, and I know that my understanding of them is imperfect, but I’ll do my best to explain them in as simple a way as possible to illustrate how these ideas may have influenced Kui’s work.

HINDUISM

Hinduism is the third-largest religion in the world and originates in India. The term Hinduism is a huge umbrella that encompasses many diverse systems of thought, but they have some shared theological elements, and share many ancient texts and myths.

According to Classical Hindu belief, there are four core goals in human life, and they are the pursuit of dharma, artha, kama, and moksha.

Dharma is the natural order of the universe, and also one’s obligation to carry out their part in it. It is the pursuit and execution of one’s inherent nature and true calling, playing one’s role in the cosmic order.

Artha is the resources needed for an individual’s material well-being. A central premise of Hindu philosophy is that every person should live a joyous, pleasurable and fulfilling life, where every person's needs are acknowledged and fulfilled. A person's needs can only be fulfilled when sufficient means are available.

Kama is sensory, emotional, and aesthetic pleasure. Often misinterpreted to only mean “sexual desire”, kama is any kind of enjoyment derived from one or more of the five senses, including things like having sex, eating, listening to music, or admiring a painting. The pursuit of kama is considered an essential part of healthy human life, as long as it is in balance with the pursuit of the three other goals.

Moksha is peace, release, nirvana, and ultimate enlightenment. Moksha is freedom from ignorance through self-knowledge and true understanding of the universe, and the end of the inevitable suffering caused by the struggle of being alive. When one has reached true enlightenment, has nothing more to learn or understand about the universe, and has let go of all earthly desires, they have attained moksha, and they will not be reborn again. In Hinduism’s ancient texts, moksha is seen as achievable through the same techniques used to practice dharma, for example self-reflection and self-control. Moksha is sometimes described as self-discipline that is so perfect that it becomes unconscious behavior.

The core conflict of Hinduism is the eternal struggle between the material and immaterial world. It is often said that all of the material world is “an illusion,” and what this means is that all good and bad things will inevitably end, because the material world is finite. On the one hand, this is sad, because everything good in life will one day cease to exist, but on the other hand, this is reassuring, because all of the bad things will eventually end as well, and if one can accept this, they will be at peace.

The central debate of Hinduism is, which is more important: Satisfying your needs as a living thing, having a good life as a productive member of society, serving yourself, your family, and the world by participating in it the way nature intended? Or is it rejecting desire and attachment, discovering the true nature of existence, realizing the impermanence of material things, and that one can only escape the suffering that comes from the struggle of life by accepting that death and loss are inevitable?

There is no set answer to this question, and most believers of Hinduism tend to strike a balance between the two extremes simply because that’s what happens when a person leads a normal, average life, however there are also those who believe that pursuing extremes will lead to ultimate enlightenment and final release as well.

BUDDHISM

Buddhism is an Indian religion and philosophical tradition that originated in the 5th century BCE, based on teachings attributed to religious teacher the Buddha. It is the world's fourth-largest religion and though it began in India, it has spread throughout all of Asia and has played a major role in Asian culture and spirituality, eventually spreading to the West beginning in the 20th century.

Buddhism is partially derived from the same worldview and philosophical belief system as Hinduism, and the main difference is that the Buddha taught that there is a “middle way” that all people should strive to attain, and that the excesses of asceticism (total self-denial) or hedonism (total self-indulgence) practiced by some Hindus could not lead a person to moksha/enlightenment/release from suffering.

Buddhism teaches that the primary source of suffering in life is caused by misperception or ignorance of two truths; nothing is permanent, and there is no individual self.

Buddhists believe that dukkha (suffering) is an innate characteristic of life, and it is manifested in trying to “have” or “keep” things, due to fear of loss and suffering. Dukkha is caused by desire. Dukkha can be ended by ceasing to feel desire through achieving enlightenment and understanding that everything is a temporary illusion.

There are many, many other differences between Hinduism and Buddhism, but these elements are the ones that I think are most relevant to Kui’s work.

Extreme hedonism involves seeking sensual pleasure without any limits. This could just be indulging in what people would consider “normal” pleasures, like food, sex, drugs and the arts, but it can also involve doing things which are considered socially repugnant, either literally or by taking part in symbolic rituals that represent these acts. Some examples are holding religious meetings in forbidden places, consuming forbidden substances (including human flesh), using human bones as tools, or engaging in sex with partners who are considered socially unacceptable (unclean, wrong gender, too young, too old, related to the practitioner). Again, these acts may be done literally or symbolically.

Extreme ascetic practices involve anything that torments the physical body, and some examples are meditation without breathing, the total suppression of bodily movement, refusing to lay down, tearing out the hair, going naked, wearing rough and painful clothing, laying on a mat of thorns, or starving oneself.

HOW THIS CONNECTS TO DUNGEON MESHI

Kui’s most emphasized message in Dungeon Meshi is that being alive is a fleeting, temporary experience that once lost, cannot truly be regained, and is therefore precious in its rarity. Kui also tells us that to be alive means to desire things, that one cannot exist without the other, that desire is essential for life. This reflects the four core goals of human life in Hinduism and Buddhism, but also could be a criticism of some aspects of these philosophies.

I think Kui’s story shows the logical functionality of the four core goals: only characters who properly take care of themselves, and who accept the risk of suffering are able to thrive and experience joy. I think Kui agrees with the Buddhist stance that neither extreme hedonism nor extreme self-denial can lead to enlightenment and ultimate bliss… But I also think that Kui may be saying that ultimate bliss is an illusion, and that the greatest bliss can only be found while a person is still alive, experiencing both loss and desire as a living being.

Kui tells us living things should strive to remain alive, no matter how difficult living may be sometimes, because taking part in life is inherently valuable. All joy and happiness comes from being alive and sharing that precious, limited life with the people around you, and knowing that happiness is finite and must be savored.

Dungeon Meshi tells us souls exist, but never tells us where they go or what happens after death. I think this is very intentional, because Kui doesn’t want readers to think that the characters can just give up and be happy in their next life, or in an afterlife.

There is resurrection in Dungeon Meshi, but thematically there are really no true “second chances.” Although in-universe society views revival as an unambiguous good and moral imperative, Kui repeatedly reminds us of its unnatural and dangerous nature. Although reviving Falin is a central goal of the story, it is only when Laios and Marcille are able to let go of her that the revival finally works… And after the manga’s ending, Kui tells us Falin leaves Laios and Marcille behind to travel the world alone, which essentially makes her dead to them anyway, since she is absent from their lives.

At the same time, Kui tells us that trying to prevent death, or avoid all suffering and loss is a foolish quest that will never end in happiness, because loss and suffering are inevitable and must someday be endured as part of the cycle of life. Happiness cannot exist without suffering, just like the joy of eating requires the existence of hunger, and even starvation.

Kui equates eating with desire itself, using it as a metaphor to describe anything a living creature might want, Kui also views the literal act of eating as the deepest, most fundamental desire of a living thing, the desire that all other desires are built on top of. If a living thing doesn’t eat, it will not have the energy necessary to engage with any other part of life. Toshiro, Mithrun, and Kabru are all examples of this in the story: They don’t take care of themselves and they actively avoid eating, and as a result they suffer from weakness, and struggle to realize their other desires.

Kui suggests that the key difference between being alive or dead is whether or not someone experiences desire. If you are alive, even if you feel empty and cannot identify your desires like Mithrun, you still have desires because you would be dead without them. The living body desires to breathe, to eat, to sleep, even if a person has become numb, or rejected those desires either to punish themselves, or out of a lack of self-love.

Sometimes, we have to do things which are painful and unpleasant, in order to enjoy the good things that make us happy. I believe Kui is telling us that giving up, falling into despair, and refusing to participate in life is not a viable solution either.

The demon only learns to experience desire by entering into and existing in the material, finite world. This experience intoxicates the demon, and it becomes addicted to feeling both the suffering of desire, and the satisfaction of having it fulfilled. This unnatural situation is what endangers the Dungeon Meshi world, and it’s only by purging the demon of this ability to desire that the world can be saved. The demon is like a corrupted Buddha that must give up its desires in order to return to the peaceful existence it had before it was corrupted.

The demon curses Laios to never achieve his greatest desires at the end of the manga, which manifests in several ways, such as losing his monstrous form, Falin choosing to leave after she’s revived, and being unable to get close to monsters because they are afraid of him. In some ways you could compare Laios to a Bodhisattva, a person who tries to aid others in finding nirvana/moksha, even if it prolongs their own suffering and prevents them from finding personal release. Laios gives the demon peace, but Laios himself will never be able to satisfy his desires, and must eventually come to accept his loss and move on with his life.

(This is an excerpt from Chapter 3 of my Real World Cultural and Linguistic influences in Dungeon Meshi essay.)

[marsprincess889]

NAKSHATRAS AS GODDESSES

4/27

🌸ROHINI🍭

DISCLAIMER: This is based solely on my research and the patterns that I saw. I can't promise that I'm gonna be sure in all the coorelations, but I'm going to attribute each nakshatra a goddess that I think fits it the closest. If you're dissapointed, to make up for it, I'm going to list some other deities in the end that I think also fit the nakshatra. Don't come for me if you think I'm wrong, be respectful in the comments if you think so and have fun 🤍

This one was easy and also not easy? It seems too easy, too easy to be true, like the mythology of the nakshatra itself...

Lakshmi

Pantheon: Hindu

Name meaning: a lucky omen, the goal.

Associations: wealth, beauty, love, abundance, fortune, power, fertility and prosperity.

Symbols: Lotus flower, elephant, owl, gold coins.

Lakshmi, according to Hindu mythology, was born from the churning of the ocean of milk, an event that was caused by the war between the Demons and the Gods. She was born fully grown, on a lotus, with a smiling, radiant face. She rides an owl and is often depicted by two elephants showering her. Elephants are a symbol of strength, luck and proserity. Owl (the symbol of the opposite nakshatra- jyeshta) is often seen with Lakshmi as a kind of guardian, always watching over her.

Rohini is the nakshatra of quick and rapid growth, its real life natives often being physically mature but internally childlike, often more dependant and submissive. This is the trait that makes this nakshatra the favourite of the moon, the planet moon is also literally exalted here, as well as Rahu.

One of the symbols of Rohini nakshatra is a chariot. It's a preserved tradition that brides ride in a chariot on the day of marriage. Lakshmi is often depicted seating on a chariot. Chariot/cart is also the symbol of the Taurus, the sign in which Rohini is located.

Some sources say that Lakshmi is associated with the moistness nessecary for growth (rohini's power).

You might have noticed that in most depictions she has four hands. They are said to represent the four aims of life: Dharma (righeousness), Artha (gathering necessary material recources), Kama (going after desires) and Moksha (liberation through knowledge). Her name literally means "aim" or "goal", so that definitely makes sense.

The deity assigned to Rohini is Prajapati- creator god. Rohini is the birth of the cosmic daugher and feminine at its most submissive. So submissive, that she does not question what influence is offered to her, she just absorbs it and gives it back.

Because Rohini is growth in all of its aspects, it's no wonder that the Hindu goddess of wealth is coorelated to it. Rohini is also closely connected to the Hindu culture overall. The overabundant use of bright, saturated colors and the frequent flower symbolism (flowers are connected to Rohini) is reminiscent of what people find beautiful as children, especially little girls.

The overall analysis of Rohini is a completely different topic and claire nakti has done a stellar job at it. Hopefully this post made it clear why I think Lakshmi is the fit for Rohini. Also, do not think me lazy because I chose a Hindu goddess, it's literally the best one I could find, besides, Indian culture really suits Rohini.

Apologies to Rohini natives and everyone else, I couldn't find other deities that suited Rohini, besides Prajapati and Goddess Rohini herself, but I think that Lakshmi is pretty much on point. Let me know your thoughts, comment, reblog, like. Thanks for reading and take care 🤍

[makingspiritualityreal]

"Passangers", freedom from Guilt and the Spiritual Purpose of Mrigashira Nakshatra

"Passengers" is a 2016 film, starring two Mrigashira Nakshatra natives. Suffice it to say, this post will contain major spoilers for the plot of the film, so you should watch it first. My writing is more about exploring the meaning behind the events than the plot itself, which is relatively simple and involves a basic romantic theme of falling in love in outer space.

The motive of Mrigashira Nakshatra has many angles to explore, but in this text I would like to look at how important this Nakshatra, and Mars Nakshatras in general are in the context of the order of the zodiac wheel, with Moon coming before, and Rahu coming after.

To sum up the background events, that become the stage for all the action to happen. A spaceship is planned to be travelling for centuries over a very long distance to reach another habitable planet in a different galaxy. Everyone is hibernated on the ship, supposed to awaken shortly before arrival, looking forward to enjoying a blissful life on a virgin land, full of opportunity. However, the prospect of the idyllic future is disturbed, when the ship malfunctions, waking up one of the passengers mid-journey, sentencing him to a lone death.

The film goes through various plot twists and turns, exploring the theme of loneliness, desire to return to sleep, initial unwillingness to face the harsh reality, forbidden romance, as the desperate protagonist forcibly wakes up a female passenger to comfort him, unable to hold back his attraction to her despite feelings of guilt. Their relationship goes through a major crisis as the female Mrigashira native finds out her male counterpart essentially sentenced her to death to cope with his own desperate situation. But all of these squabbles lose their meaning in face of a real disaster - it turns out the whole ship has been malfunctioning since the beginning of the journey, and the whole operation is headed for collapse, endangering lives of thousands of people.

That piece of information becomes a turning point, not just for the process of saving lives of the whole ship, but a turning point for the protagonists' relationship that leads to forgiveness and absolution from guilt and loneliness. Because they now know, that the whole ship was in danger to begin with, and anyone who woke up before the planned arrival of the trip was in fact saving everybody else's life. Because they now know, that if it weren't for their sacrifice, everybody would have been lost. They now know, that their life and suffering had a purpose.

This brings us to the point of really understanding Mrigashira. The purpose of this Nakshatra is Moksha, spiritual liberation. Such Nakshatras always bring with them a theme of sacrifice, doing something difficult selflessly for the bigger picture, not for recognition but to right wrongs, that we might not even see repaired in our lifetime, instead offering them to future generations. Mrigashira is the only Mars ruled Nakshatra with such a mission. Even though all Mars Nakshatras like to take a stand and prove a point, Chitra does it for the purpose of Kama, social status and to win social games, Dhanishta for the purpose of Dharma, power, accomplishment and order, again with the goal of coming out on top. Mrigashira has an element of selflessness acquired through pain of loss and unbearable circumstances.

Outside of the context of the film, it teaches us how essential Mrigashira natives are for the survival of the human soul. In the previous Rohini stage, we are blissfully unaware and happy about it, as the Moon is barely developing its sensorium enough to feel and appreciate its surroundings. But Mrigashira points out to us, that something was wrong with the whole situation to begin with, and is willing to take a stand at the cost of its own life to change that. It brings to light major spiritual dysfunction in pre-existing, established systems, that would have otherwise led towards annihilation coming from unconsciousness. Mars Nakshatras call out the Moon Nakshatra stage on the fact, that while enjoyment within reason is acceptable, unconsciousness never is, and coming from Rohini to Mrigashira, it has deadly consequences for the soul.

However, awakening into consciousness and breaking down one's own selfish, attention grabbing tactics from the Moon stage is painful, something the ego struggles to let go of, initially, and something your environment definitely doesn't support, as you're the awakening one amongst the sleeping. As a result, one might feel like there is something wrong with them for being forced to upset the status quo...but in time, life reveals a plan larger than one's own life, that leads to progress and freedom for humanity. Life reveals truth, the serpent in the garden of Eden, that was trying to bring awareness to the events from behind the scenes all along.

Rahu Nakshatras only have the power to invent, create and move humanity forward because Mars Nakshatras stood up for something first. Ardra can only preach its truths, because Mrigashira stood up for that truth and opened the Pandora's box of these truths.

Mrigashira teaches us, that it's not ok, spiritually, to be unconscious. It teaches us that it's better to know the truth even if no one believes you, than to spend your life asleep, unaware of the evil lurking in the shadows. It teaches us that there is no such thing as perfection and life of value if it hasn't been earned, fought for and won. It teaches us that all things worth having need to be purified first, because now you know you can preserve these precious things even in face of opposition, so your enjoyment is well deserved. If you are a Mrigashira native, and you don't suffer from any afflictions to this Nakshatra, remember, most of the time if you feel something is wrong, you're right, and there is a larger purpose behind it. You're cleaning up a bigger mess than you know.

[talonabraxas]

Moksha Talon Abraxas

Moksha is the summum bonum of life. Moksha is the fulfilment of life's purpose. Life ends on this earth plane when you attain Moksha or liberation from birth and death. The realisation of your real object in life is freedom or Moksha. Moksha bestows on you eternal life of undecaying bliss and perennial joy. Moksha is not annihilation. Moksha is the annihilation of this little self-arrogating ego only. Moksha is realisation of the identity of the individual soul with the Supreme Soul. By annihilating this little self you possess the whole of true universality, you attain an eternal life.

Mukti is obtained through the knowledge of the Self. To attain Jnana, you must have one-pointedness of mind (Ekagrata). Ekagrata comes through Upasana. Upasana comes through purity of heart (Chitta Suddhi). Chitta Suddhi comes through Nishkamya Karma Yoga. To do Nishkamya Karma, you must have controlled the Indriyas. The Indriyas can be controlled through Viveka and Vairagya.

Moksha is not to be regarded as a becoming into something which previously had no existence. Moksha is not something to be achieved. It is already achieved. Everything is one with Absolute or Para Brahman. What is to be achieved is annihilation of the sense of separateness. Moksha is the direct perception of that which has existed from eternity, but has hitherto been concealed from us on account of the veil of ignorance. Moksha is attainment of the Supreme Bliss or Immortality and removal of all kinds of pain. Moksha is freedom from birth and death.

Freedom or Mukti is your only real nature. You will have to know this truth only through direct intuitive experience. You will have to cut asunder the veil of ignorance by meditation on the Self. Then you will shine in your original pristine purity and divine glory.

Brahman, Self, Purusha, Chaitanya, Consciousness, God, Atman, Immortality, Freedom, Perfection, Bliss, Bhuma or the unconditioned are synonymous terms. If you attain Self-realisation alone, will you be freed from the round of births and deaths and its concomitant evils. The goal of life is the attainment of the final beatitude or Moksha. Moksha can be attained by constant meditation with a heart that is rendered pure and steady by selfless service and Japa.

Moksha is the highest benefit, Parama Prayojana. Jnana is the benefit which one gets in the internal (Avantara Prayojana). Just as plantain fruit is the highest benefit which one gets, and the leaves, etc., are the Avantara Prayojana in the interval before one gets the fruit, so also Moksha is the highest benefit and Jnana is Avantara Prayojana. Jnana is only the means to attain the highest bliss.

The Jiva falsely superimposes the body and others which are not Self upon himself and identifies himself with them. This identification constitutes bondage. The freedom from this identification is Moksha. That which causes this identification is Avidya or nescience. That which removes the identification is Vidya. Attainment of knowledge of the Self eradicates this Avidya and its effects. The Svaroopa of Moksha is the attainment of Supreme Bliss and removal of all kinds of sufferings.

The right knowledge of Brahman consists in knowing that He is one with one's own self. The difference between the Jiva and the Brahman lies only in the Upadhi or limiting adjunct. The Jiva, though he is Brahman in reality or essence is subject to the miseries of worldly existence as caused by his connection with the Upadhi of Antahkarana or the fourfold mind (the inner instrument). As there is no real distinction between them, it should be known that Brahman is identical with the Self. Hence it is said that those who know the real truth understand Brahman to be identical with the Self as declared in the great sentences of the Upanishads or Mahavakyas: "I am Brahman"-"This Self is Brahman." They even teach the same thing to their disciple in the words: "Tat Tvam Asi-Thou art That." Therefore it should be known that Brahman is identical with the Self.

The knower of Brahman becomes Brahman itself. Having become Brahman while yet alive, he is freed from the round of birth and death. Knowledge of Brahman alone is the means of emancipation or Moksha. by Swami Sivananda

[omegaphilosophia]

The Philosophy of Advaita Vedanta

Advaita Vedanta is a non-dualistic school of Hindu philosophy that teaches that the ultimate reality, Brahman, is singular and that the individual self, Atman, is not separate from this ultimate reality. "Advaita" literally means "not two," indicating the core idea that Atman and Brahman are one and the same, and that any perception of duality (between self and world, subject and object) is an illusion.

Key Principles of Advaita Vedanta

Non-Duality (Advaita):

The central tenet of Advaita Vedanta is that there is only one ultimate reality, Brahman, which is infinite, formless, and beyond all distinctions. The apparent multiplicity of the world and separate selves (Atman) is considered Maya (illusion).

Atman (the individual self) is identical to Brahman. The idea that we are separate individuals with independent identities is an illusion caused by ignorance (Avidya).

Brahman:

Brahman is the universal, unchanging, infinite reality that underlies all existence. It is beyond time, space, and causality, and is the only true essence of everything.

Brahman is often described as Nirguna Brahman (Brahman without attributes), meaning it is formless, indescribable, and transcendent, but it can also be understood as Saguna Brahman (Brahman with attributes) when conceptualized as a personal God with qualities for devotional purposes.

Atman:

Atman refers to the inner self or soul, which is eternal and identical with Brahman. In Advaita Vedanta, realizing that one's true self (Atman) is Brahman is the goal of spiritual practice.

The ignorance (Avidya) of this fundamental identity between Atman and Brahman is what causes Samsara (the cycle of birth, death, and rebirth) and suffering.

Maya (Illusion):

The world of appearance, multiplicity, and individuality is called Maya. Maya is responsible for creating the illusion of separation and duality.

While the world appears real on a practical level (Vyavaharika), it is ultimately unreal on the absolute level (Paramarthika). Realizing the nature of Maya helps one see beyond the illusion to the true oneness of reality.

Avidya (Ignorance):

Avidya is the root cause of the human experience of duality and separation. It is the ignorance of the true nature of the self, leading to the mistaken belief in the individuality of the self (ego) and the reality of the material world.

Liberation, or Moksha, is attained through the removal of Avidya and the realization of one’s identity with Brahman.

Jnana Yoga (Path of Knowledge):

The primary method to attain liberation in Advaita Vedanta is Jnana Yoga, or the path of knowledge. This involves deep philosophical inquiry and meditation on the nature of the self, using teachings like "Tat Tvam Asi" ("You are That"), which emphasizes the unity of Atman and Brahman.

The study of Upanishads, Bhagavad Gita, and other scriptural texts is central to the pursuit of Jnana.

Liberation (Moksha):

Moksha is the realization of the oneness of Atman and Brahman, which frees one from the cycle of Samsara. It is the ultimate goal of human existence in Advaita Vedanta.

This liberation is not about going somewhere else or achieving something new, but about realizing what has always been true: that one's true nature is already infinite, eternal, and beyond duality.

Guru and Shravana, Manana, Nididhyasana:

A guru (spiritual teacher) plays a crucial role in guiding a disciple toward the realization of non-duality.

The traditional method of learning in Advaita Vedanta includes:

Shravana: Listening to the teachings of the scriptures.

Manana: Reflecting upon those teachings.

Nididhyasana: Deep meditation on the truth of the teachings, leading to the experiential realization of non-duality.

Advaita Vedanta and Other Philosophical Systems

Dvaita (Dualism): In contrast to Advaita's non-dualism, Dvaita Vedanta holds that the individual self (Atman) and the supreme being (Brahman) are eternally distinct. Dualistic schools argue for a personal relationship with God and a clear distinction between creator and creation.

Visishtadvaita (Qualified Non-Dualism): This school also sees unity in the universe but believes that individual souls and the material world are real parts of Brahman, distinct yet inseparably connected.

Buddhism: Although there are some similarities between Advaita Vedanta and Mahayana Buddhism (e.g., the idea of emptiness and the illusion of separateness), Buddhism rejects the concept of an eternal, unchanging self (Atman), which Advaita Vedanta upholds.

Advaita Vedanta is a profound philosophical system that focuses on realizing the ultimate oneness of all reality, transcending the illusion of duality. Through spiritual knowledge, self-inquiry, and meditation, one can awaken to the truth that the individual self (Atman) and the universal consciousness (Brahman) are not separate, leading to liberation from the cycle of birth and death.

[nikofortuna]

JTTW Chapter 22 Thoughts

Chapter 22 for the @journeythroughjourneytothewest Reading Group!

That is not a river, that is a dessert! In real life it is and it is essentially described as such here as well given its width alone.

Also in the Anthony C. Yu and the German translation it is said to be eight hundred miles, while the J. F. Jenner translation reads three hundred miles instead. I don’t think that means anything, it’s just an observation I made. Same thing with how far away the people Sun Wukong got food from are, the Anthony C. Yu and German version naming the same distance while the J. F. Jenner one keeps it a little lower. Perhaps to have it be a little more realistic of a distance?

You see in this instance Sun Wukong isn’t quite ace, but fightsexual.

So in the Anthony C. Yu translation he says “ [w]hen I saw how delicious your fight with him was”, right? In the J. F. Jenner translation it goes “the sight of you fighting so beautifully gave me an uncontrollable itch” and in the German translation we get roughly translated ‘when I saw you so sweetly involved in the fight’. So the Anthony C. Yu version puts the focus on the fight itself here, while the other two focus on Zhu Bajie’s fighting specifically instead. Take from this detail what you will.

Hm, so it’s the beginning of autumn to be precise since just a month ago it was still summer.

Now they’re holding hands? Okay, this is turning into some queerplatonic stuff right there. Truly the instances of content being readable as shipworthy are starting to add up quite a bit.

Everyone having panicked when the cup broke does explain the anger of the Jade Emperor a bit better as it was quite disruptive, but it still doesn’t justify Sha Wujing’s punishment, I stand by that opinion.

Sun Wukong knowing what’s up! Just another testament to his intelligence!

Hm interesting that Moksha uses their nicknames here instead of their full religious names. I wonder where he got those from, does he regularly hear news about the group perhaps?

Alright with the skulls vanishing I think I can guess how that little raft worked. It obviously ran on magic, though I believe it used up any residual magic left or accumulated in the skulls in conjunction with the gourd and perhaps whatever was inside of it, which is why they kind of crumbled into dust afterwards. It’s just a guess though.

The gang’s all together now!

[arjunvib]

The Real Meaning of Moksha by Swami Bhoomananda Swamiji

Moksha Meaning - A clarity, a freedom you need from whatever troubles you have now. If there is no trouble, you don’t need moksha. These are days when people always speak about stress and strain. Stress and strain – actually this is what we mean by bondage. Moksha is the state where this displeasure, agitation, doubt or torment stands dissolved. That state of clarity where the mind is peaceful, the intelligence is very clear and transparent, is called moksha. Click here to learn more about Moksha - https://www.bhoomananda.org/writings/the-real-meaning-of-moksha/

[mokeymokey]

We're never gaining moksha if we don't do something about this norm where you get belittled or humiliated for failing to pick up on some context or subtext or implicature, in real-life conversations or on internet communications, thus like reinforcing that it's cringe or a sign of weakness to admit you don't get something, which in turn ensures that no one will ever ask for clarification and will forever be slightly wrong about what each other means

[imustbenuts]

writing my scatterbrained thoughts on nirvana intiative after finishing it. im just gonna ramble about this specific game's buddhism narrative baked into it on top of the meta storytelling. LOL

so for... idk since the dawn of jrpg there has been a certain ingredient to pretty much all stories, and that ingredient is basically buddhism

buddhism frames the world as realms stacked on each other, and that by doing good deeds or accumulating good karma/merit, a one ascends into a higher plane upon death. repeat this enough and eventually one reaches nirvana, where one is free from the cycle of death and rebirth. doing bad deeds results in the opposite. the higher realm is populated by gods, and the lower ones by animals or hungry ghosts and the like.

buddhism also states that life is full of duhka, (unease, unsatisfactoriness, stress) and therefore breaking away from the duhka is the true end goal here. duhka is more often translated as suffering, but those meanings up there is closer.

ie. buddhism says understand the truth of the world, and you too can be liberated, is the basic idea.

aini plays on this a lot, but its stacking ideas of simulation theory, themes of existentialism and other esoteric ideas into it. buddha is explicitly referenced once, moksha is referenced a lot, and nirvana initiative is in the title. by the way, buddhism is extremely compatible with existential theories and ideas, its not a coincidence it pops up a lot.

but in reality, this line of thinking that the world is full of bad things is not very... healthy. because people miss one more critical component about buddhism, and this is reflected in naix' modus operandi too. naix/tokiko believes the truth of the world is a simulation, but in buddhism, a truer interpretation would have been that the key to the world is interdependence.

interdependence in video games, anime and manga are often framed as the power of friendship and bonds and etc, and its always framed as a heroes' journey. its the relationship between every one and everything in the world. no man is an island, and nothing can exist on its own. a hero cant mow down a hoard of enemies on their own without a couple of backups!

for example, what is a bicycle? is it the metallic frame? the wheels, the handle, the bell or the rubber seat? or is it the entire thing that comprises the idea of a bicycle?

similarly, in aitsf, theres hints about this already. what is the "i" in human? is it the body, the brain, the memories or the soul? is it all of it, where parts inform and affect each other, or is it just that one piece? if you remove even one bit, does that still qualify it as an "I"? what is an "I"?

anyway, all of those existential and rabbit hole questions aside, my interpretation of the whole AINI thing and why Ryuki Diverge ending is hollow is simple. loss and pain is part of the human journey. to remove them and achieve things easily is not typical of human life. to ignore pain and frame it as 'not there' is honestly dangerous and why Tearer became the way he did, i think. ("your pain is not real bc the world is not real", now have a character inflict this idea on others and you get a Jigsaw knockoff lmao)

i think tokiko is wrong also with her achieving moksha like this and insisting the world is a simulation and therefore everything is fake.

my personal thinking about the simulation theory even in real life right now is thus: my senses exist, and an "I" exist. therefore even if everything is fake, it still doesn't take away the fact that me stepping on a lego brick is still going to hurt like a son of a bitch.

similarly, if AITSF is going in that direction of 'oh no the world is fictional', what i care about more is what the narrative or characters do in spite of that.

i have a suspicion the 3rd game will play on this 'senses' and an 'I' idea, based off what happened in AITSF.

personally i think its just fun to keep watching these characters going in spite of everything and playing along with their meta narrative with the concept of a Frayer. bc for me, it's like "oh, this fictional game's universe is in danger and will end soon? lmaoo fuck that i'll just pay for the game 3 times and spread the word to my friends and we'll see if spike chunsoft terminates AITSF!", you know?

anyway, fire emblem plays on this a lot, and in Fire Emblem Heroes there's a player character named Kiran who shares similarity with the Frayer if one tries to analyze them with a buddhism lens. but since they never speak, its not obvious at all.

there's a saying in japan. Born Shinto, die Buddhist.

anyway theres also like a hundred other little themes built into AINI but yeah this is my thought on the meta part at least

whoops it got long teehee

[primordialsoundmeditation]

Welcome to my new ‘Weekend Mantra’ series! Over the next several weeks, I’ll be sharing a mantra with you each Friday that you can carry through the weekend.

The word mantra comes from two Sanskrit words: man, which means “mind,” and tra, which means “vehicle or instrument.” So our mantra is our mind vehicle . . . our mind instrument. It is a tool to transport the mind from a state of activity to one of quieting down into stillness and silence.

This weekend we are going to dive into moksha, which means “I Am Emotionally Free.”

Moksha (pronounced moke-sha), is a concept that was first discussed 2500 years ago in the ancient Vedic text the Katha Upanishad where it referred to one’s emancipation from the ongoing cycle of birth, death, and rebirth. But, for thousands of years, it was also defined as our perfect state of being, a pure liberation, where we are fully released from our ego and all the emotional constrictions that weigh so heavily on us. I define moksha in the real world sense of being totally free from the past. However you define it, know that it comes from the Sanskrit root muc, which means free, let go, or release.

You can silently whisper it to yourself, repeat it out loud while you are commuting to work, or simply use it as a pattern interruption whenever you find yourself slipping into an old, constricted pattern or a non-nourishing behavior. When the world feels like it’s closing in on you, or you feel like you’ve come to a dead end, simply bring yourself back to ‘Moksha. I am free.’

Take this mantra into the weekend with you - you can chant it silently to yourself while in meditation, or you can also repeat it to yourself whenever “life” starts to get in the way, so that you remember your wholeness and highest potential.

Davidji

[makingspiritualityreal]

Making Spirituality Real Vedic Astrology Masterpost

A list of references linking directly to my Writing strictly on Vedic Astrology.

Return to General Masterpost Here.

Nakshatra Masterpost

Vedic Basics

Bhava Karakas - Decoding Astrological House Potential

Case Study of Mula Galactic Center Ayanamsa

Dharma, Atma, Kama, Moksha - Your Soul’s Desire

Introduction to Nakshatras

Nakshatra Gana - Deva, Rakshasa, Manushya

Nakshatra Planetary Rulerships and their Meaning

Natural Planetary Sight in the Chart - Derivative Houses / Parashara’s Aspects

Vedic Astrology - The Ultimate Truth for the Worthy?

What do you talk about in your private readings and can they be Vedic ?

What does a Karaka (producer) Mean in Vedic Astrology?

What is a Yoga Karaka planet?

Why Vedic Astrology will convince you Astrology is Real

Dasha Periods and Divisionals

Aries Planets in the Natal Chart and Divisional Charts - Break Ups and Blow Ups

Ashtakavarga Scores - how to “save” your low scoring planets

D9 Chart Activation Myth

Dasha Period Analysis Special - Planets Activated by Nakshatra Rulership

Dasha Periods - Natural Nakshatra Flow in your life

Interpreting Rahu and Ketu in context of Navamsa

Moola Dasha vs Nakshatra Dasha - Your Individual Planetary Timing

The Advantages of Divisional Charts in Vedic Astrology

Transit Influence on D9 Chart - An Important, yet often skipped Aspect of Vedic Astrology

Rahu and Ketu

Don’t Confuse Rahu Influence for Uranus Influence!

How does the Rahu “illusion” work?

How the Rahu - Ketu Axis matures throughout life - Development of Dispositor Houses

How to use the Lunar Nodes correctly?

Human Fears of Profitable Rahu

Ketu achieves Purity through Disgust with Excess

Ketu is a Graha that looks both Inwards and Backwards.

Ketu - Picky Like a Boss

Ketu = Ruled by Virgo?

Rahu and Ketu both rule Different Types of Challenges.

Rahu and Ketu - Juxtaposition of their emotional responses to stressful situations

Rahu - Cold Blood

Rahu - Impressionable and Impressive

Rahu in our Charts is Where we have a Tendency to Rebel at all Costs, Sometimes Without a Cause

Rahu vs Lakshmi - Money, abundance and greed

Strong Nodal influence, even Malefic, is one of the Main Factors of being in the public eye. “Rags to Riches”.

The Difference Between Rahu and Ketu lies in the Element of Fear.

The Nodal Axis and the Morality Conflict

The Nodes - Ascesis Vs Hedonism

The Nodes - Spiritual Failsafe

The Nodes - Suffering while Caring

The Nodes of The Moon Filter Your Perception, Just like the Moon Itself

The Positive and Desirable quality of Rahu is its Ability to Create an Atmosphere in the Physical World.

Using your Instincts to Master Rahu and Ketu

Venus and Lunar Nodes interplay - Your Karmic Relationship Score

Which planet is Ketu most compatible with?

Why is Rahu friends with Mercury?

-*-

Always Judge Saturn Retrograde Periods by Retrogrades of other Planets in Saturn’s Karaka Houses Relative to the Ascendant.

Artha Houses (2, 6, 10) and Moksha Houses (4, 8, 12) require a completely opposite approach.

Don’t Panic if a Major Astrology Transit Starts and you don’t see any immediate changes.

Malefics Teach You Boundaries

Moksha Houses Contain within them an Interesting Conundrum.

Natal Jupiter Ketu Conjunction - A Risk for Every Blessing

Of all the Grahas where we Feel out of Control, Ketu and Saturn areas are where you Carry the Most Burden.

Physical vs Spiritual Survival in an Astrology Chart

Planetary Stages of the game of Morality

Rahu and Saturn Create a Unique Blend of Pressure and Fear.

Saturn is the first Nakshatra stage where we experience genuine success. It’s our moment of triumph.

The Planetary Life Cycle

The Power of Individuating

There are Very Specific Stages to Solid Manifestation, that are Achieved Between Rahu, Jupiter and Saturn Arcs.

The Transition between Rahu and Jupiter Redefines the Idea of Greatness.

Using the Right Colors for your dominant Nakshatra can Change your Life

Vedic Astrology Fashion Observation

Why are 2nd and 7th Houses called “Maraka”?

Your Chart is How you End Up

[thehorrortree]

Deadline: December 31st, 2023 Payment: 8 cents per word and royalties Themes: 'Familiar': Familiars of any type (cats, dragons, etc) for any genre of speculative fiction and for 'Last-Ditch': Science Fiction or Fantasy stories of back-against-the-wall, desperate purpose--Hail Marys launched when hope seems lost for spies. The FAMILIARS, LAST-DITCH, and AMPYRIUM anthology Kickstarter (back us at http://tinyurl.com/ZNBKickstarter2023) has hit its goal! If you have a story idea that fits one of the anthology themes for FAMILIARS or LAST-DITCH, write it up, revise it, polish it, and send it in for consideration. I've posted the abridged guidelines below. You can find more detailed submission guidelines at http://zombiesneedbrains.moksha.io. AMPYRIUM will NOT have an open call for submissions, since it is establishing a new shared fantasy world. We hope to do an open call for submissions set in this world next year. The FAMILIARS and LAST-DITCH Submission Guidelines Zombies Need Brains LLC is accepting submissions to its two science fiction and fantasy anthologies FAMILIARS and LAST-DITCH. Stories must be submitted in electronic format to the Zombies Need Brains Moksha site for the appropriate anthology at http://zombiesneedbrains.moksha.io. Please send multiple manuscripts in separately; you may submit up to three stories to each anthology, so a total of six stories if you submit the maximum of three stories per anthology. Manuscripts should be in manuscript format, meaning double-spaced, 12pt font, standard margins on top, bottom and sides, and pages numbered. Please use Times New Roman font. The first page should include the Title of the story, Author’s name, address, and email, word count, and Pseudonym if different from the author’s real name. Italics and bold should be in italics and bold. Stories for these anthologies must be original (no reprints or previously published material), no more than 7,500 words in length, and must satisfy the theme of the anthology. FAMILIARS is to feature science fiction, fantasy, or urban fantasy stories where the story revolves around some type of animal familiars (or human familiar). We would like a wide variety of genre settings for this anthology. In other words, we don’t want the entire anthology to be urban fantasy settings. As always, we are looking for a range of tones, from humorous all the way up to dark. We welcome submissions from diverse voices. We DO NOT accept anything that includes gratuitous violence or sex. If you really want to know what we like, read our previously-published themed anthologies. LAST-DITCH is to feature military science fiction, fantasy, or urban fantasy stories revolving around spies, espionage, and last-ditch Hail Mary efforts to turn the tides of war. We would like a wide variety of genre settings for this anthology. In other words, we don’t want the entire anthology to be science fiction settings. As always, we are looking for a range of tones, from humorous all the way up to dark. We welcome submissions from diverse voices. We DO NOT accept anything that includes gratuitous violence or sex. If you really want to know what we like, read our previously-published themed anthologies. DEADLINE and TIMELINE: The deadline for submissions is December 31st, 2023. Decisions on stories should be completed by the end of February 2024. Please submit at the Zombies Need Brains Moksha page here: http://zombiesneedbrains.moksha.io. You will receive notification that the submission has been received from Moksha, with a link to keep track of its progress. Notices about decisions on the stories will be sent out no later than the end of March 2024. If your story is selected for use in the anthology, you should expect a revision letter by the end of April 2024. Revisions and the final draft of the story will be expected no later than the end of May 2024. These dates may change due to the editors’ work schedules. Zombies Need Brains LLC is seeking exclusive world anthology

rights (including electronic rights) in all languages for the duration of one year after publication/release of the anthology, non-exclusive world anthology rights (including electronic rights) in all languages after that. Your story cannot appear elsewhere during that first year. Pay rate will be an advance of a minimum of 8 cents per word. The anthology will be published as an ebook and an exclusive mass market paperback edition, distributed to the Kickstarter backers. The book would be available after that to the general public in ebook and trade paperback formats. Advances would be immediately earned out by the success of the Kickstarter. Royalties on additional sales beyond the Kickstarter will be 25% of ebook cover price and 10% of trade paperback cover price, both split evenly (not by word count) among the authors in and editors of the anthology. Questions regarding these submission guidelines should be sent to contact@zombiesneedbrains.com. Thank you. Via: Zombies Need Brains Moksha.

[awakeningloveindia]

What do you mean by Regression Therapy?

Human lives, so to say every living being’s life is a never-ending process. We take birth, live our lives, and die. But that is not the end of the cycle. It is said that it is our physical bodies that die. Our souls never die and are eternal in existence. It leaves the dead physical body and finds another body to live life again. It is something like how we change our clothes. We change our clothes when they become dirty or torn and are not fit to be worn anymore. It is a never-ending process and goes on and on. 

So, each one of us has a past life, the life we lived before the present one. We do karma in our every life and carry the results of those karmas from one life to another. Our every happening in present life, joys or sufferings have some connection with our karmas. There are situations when we are not able to understand the reasons for what is happening in our present life. 

Regression therapy is looking into one’s past life and finding out what may be the reason for the sorrows and sufferings we are bearing now. It is a very complex process and needs real experts to conduct regression therapy. 

Past life regression therapy is based on two basic ideas. Our death and rebirth continue till we attain Moksha. It is enlightenment and can be attained only through our karmas. 

Karma is what we do in our lives. It may be good or bad. But its aftereffects can be felt even after our repeated rebirths. In fact, what we are in our present lives and what are we doing, are the results of our karma in our past lives. 

Regression therapy is going into our past lives and finding out the cause of what we are experiencing in our present lives. If we can come to know the exact reason for our suffering, it can be corrected and healed. Regression therapy is holistic in nature and covers mind, body, and soul, everything. We can discover our true selves by undertaking regression therapy under the guidance of real experts. 

What can Regression Therapy do to you? 

Regression therapy takes us into our past lives. Here we can:

Know everything we did in our past lives. 

Know and understand why we feel connected with certain experiences. 

Understand why we are experiencing things in our present lives. 

Understand our inhibitions and prejudices. 

Can have peace after knowing the truth in our present lives. 

How Regression Therapy is beneficial for us? 

We can know the truth of our karmas and achieve eternal peace. 

We can be correctly guided by our past lives. 

It can treat many mental complications. 

We can understand why things are happening in our present lives. 

We can solve many problems in our present lives. 

How can you have Regression Therapy? 

You can know about it through your Intuitive readings. 

You can heal your whole being through Energy healing. 

You can have Intuitive coaching about Regression therapy from real experts. 

You can have your treatment through hypnosis to be cured by regression therapy. 

You can contact experts such as Awakening Love Academy to be able to liberate yourself from your present sufferings. You can transform your life for the better through this Past life regression therapy. 

Syndication URL on What do you mean by Regression Therapy?

[sankirtan]

(via SB 1.7.7-10 "Why Krsna Attracts Everybody" with HG Mother Nanda - YouTube)

**Why Krishna Attracts Everybody** *By HG Mother Nanda* In today’s study, we explore verses SB 1.7.7–10 and delve deeper into why Lord Krishna is universally attractive. To appreciate the essence of these verses, it helps to briefly recap where we are in this chapter and how it connects to the previous one, as the text unfolds in a logical sequence. In the preceding chapter, we witnessed a conversation between the sage Narada and Vyasa. Vyasa felt despondent, and Narada appeared to guide him, pointing out that Vyasa had not glorified the Lord directly enough. While Vyasa had written about living peacefully in the material world, he had treated glorifying Krishna as a secondary aim rather than the central purpose of human life. Narada encouraged him to directly glorify Krishna as the Supreme Lord, the heart of all beings. Following this advice, Vyasa purified himself by touching water and sat to meditate at Badrikashrama under a berry tree. His focus brought him into direct vision of Krishna, along with His external energy—Maya, or illusion—existing separately under His full control. This was a revelation that forms the foundation of our verses today. We learn from this moment that Krishna’s potency manifests in three main ways: the internal potency, the external potency, and the living entities themselves. These potencies intertwine harmoniously, each with a specific purpose in Krishna's creation. The verses we focus on today are profound enough that each one could be studied for months. For example, Srila Prabhupada once spoke at length on verse SB 1.7.10, known as the “Atmarama” verse, in which he unpacked its meanings over three months. In our study, we’re taking an overview of all four verses in one session, so let’s examine the essential points. When Vyasa fixed his mind and engaged in devotional service without any material motivation, he saw Krishna as the Supreme Personality of Godhead, along with His external energy, controlled by Him completely. This theme of the Lord’s supremacy over His energies is essential to understand. Many spiritual paths address the illusionary energy we live within, but it’s rare to find a tradition that emphasizes, as the Vedic texts do, that this energy is not independent—it is subordinate to Krishna. The stages of devotional service begin with hearing about Krishna, and by doing so, we immediately come into contact with Him. The Srimad Bhagavatam’s transcendental sound vibrations connect us with Krishna directly, bypassing all material misconceptions and offering us a glimpse of divine truth. This process is described as Shravanam, or hearing, the first step in devotional service. As we continue to hear, the material illusions of lamentation, fear, and attachment gradually dissolve, allowing our attraction to Krishna to grow naturally. Through this process, we realize that worldly pleasures, while real on a temporary level, pale in comparison to the eternal bliss of spiritual connection. Srimad Bhagavatam clarifies that the satisfaction of the soul—the real “us”—does not lie in fleeting material gains but in our relationship with Krishna. This truth shatters the complexity of worldly labels and divisions we often get caught in—like capitalism, socialism, or nationalism. All these constructs serve to fragment society rather than unify it. Krishna consciousness, however, unites us by addressing our shared spiritual essence. In verse SB 1.7.10, we encounter the famed Atmarama verse, which conveys that even those who are self-satisfied or on the path of self-realization find joy in Krishna. This verse emphasizes Krishna’s universal attractiveness, surpassing all material allurements. Even individuals who have transcended material desires are drawn to Krishna because His attributes are inherently fulfilling, drawing everyone to His divine qualities. Krishna's appeal is limitless, extending beyond the four objectives of life—dharma (religion), artha (wealth), kama (sense enjoyment), and moksha (liberation). Pure devotees, attracted to Krishna, do not hanker for these objectives because Krishna provides an ultimate satisfaction beyond them. In His association, the fulfillment of these four paths becomes secondary, as the bliss of Krishna’s presence is unmatched. In discussing the stages of devotional service, Srimad Bhagavatam outlines 81 levels, gradually leading from the initial practice in the material world to the transcendental state. For example, Dhruva Maharaj, who initially sought Krishna for a material desire, ultimately transcended this motivation, fully surrendering to Krishna's divine nature. Through devotional service, he realized that Krishna alone was the goal and reward of his life. This truth remains profound: when we engage in devotional practices, particularly hearing about Krishna’s pastimes, we transform our consciousness, moving closer to Him. Through this hearing process, even if imperceptible at first, our material attachments weaken. For instance, the growth of a bamboo plant, which takes years of unseen rooting before sprouting skyward, mirrors how our devotion grows unseen over time until it eventually flourishes in deep faith. Krishna’s teachings assure us that every sincere effort we make in devotional service is preserved forever. Unlike material investments that can disappear in an instant, spiritual progress is eternally safeguarded by Krishna. Just as an oak seed has the potential to grow into a mighty oak tree, our small endeavors in devotion will one day blossom into full realization. Srimad Bhagavatam further reveals that happiness in this world, though tangible, is limited, transient, and often complicated by ego-driven pursuits. True happiness is realized when we reestablish our eternal connection with Krishna. So, we hear these pastimes and qualities of Krishna not just for knowledge but for transformation, as they dispel material illusions and awaken our dormant spiritual potential. In conclusion, Krishna’s attraction is unlike any worldly pleasure. It draws us into a pure relationship with the Supreme, freeing us from the complexities and divisions of material life. This relationship deepens with each step in devotional service, ultimately bringing us to the highest state of consciousness where all miseries, illusions, and fears vanish. Hearing about Krishna, understanding His qualities, and meditating on His pastimes lead us to the ultimate fulfillment of life—a state where we are free from material attachments and wholly attracted to Krishna alone. This timeless message encourages us to cultivate patience, remain committed to our spiritual practices, and trust that Krishna’s mercy will guide us beyond worldly suffering to eternal bliss.