#sukshma sharira

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Book of the Day - Yoga of the Subtle Body

Today’s Book of the Day is Yoga of the Subtle Body, written by Tias Little in 2016 and published by Shambhala. Tias Little is a renowned Yoga teacher and writer, committed to raising awareness about the contemplative path of the practice, leading to greater awareness and deeper understanding. He brings together his experience in Yoga, Sanskrit, Buddhist studies, somatic practices, anatomy,…

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Chakra 𑇢 "चक्र"

꒰𓆗꒱ Honestamente, um dos temas mais chatinhos de se explicar. Ao mesmo tempo que é simples, é complexo, e ao mesmo tempo que é fácil falar sobre, é quase impossível colocar todas as informações importantes (principalmente para a prática) em um único portal. Então provavelmente haverão outros posts sobre Chakras, além dos 7 e além do básico (que de básico, pouco tem).

#. . .Sumário

Etimologia

Origem

O que são Chakras

Categorias ~~ os 144+ chakras

Ativação

Conexão com Kundalini

Conclusões Finais

#. . .Etimologia

A palavra "chakra" vem do sânscrito चक्र (cakra), que significa literalmente "roda" ou "disco". A etimologia da palavra remonta à raiz √cak, que significa "girar" ou "rodar", e o sufixo -ra, que é um formador de substantivo. Assim, cakra carrega a ideia de algo que gira ou roda continuamente.

No contexto literal, chakra refere-se a uma roda, como a de uma carruagem, ou a um disco, como uma arma circular (por exemplo, o Sudarshana Chakra, usado por Vishnu). Esse termo também pode significar ciclos ou movimentos circulares em um sentido mais abstrato.

Na filosofia e espiritualidade, especialmente no Sanatana Dharma, o termo ganhou um significado técnico associado a centros energéticos ou vórtices no corpo sutil. Esses "chakras" são vistos como pontos de energia que giram ou vibram, canalizando e distribuindo o prana (energia vital) pelo corpo.

A palavra foi transliterada como "chakra" ou "cakra" para o alfabeto latino e, por meio do estudo do yoga e do tantra, entrou em línguas ocidentais, mantendo seu significado de "centro de energia". Em algumas tradições ocidentais, o termo é ocasionalmente pronunciado como "xácra", embora a pronúncia original em sânscrito seja mais próxima de "tchákra".

#. . .Origem

A origem do conceito de chakra está profundamente enraizada nas tradições espirituais da Índia antiga, dentro do Sanatana Dharma, mas também influenciando e sendo influenciado por sistemas associados como o Jainismo e o Budismo Tântrico. O conceito foi formalizado ao longo do tempo, aparecendo em textos religiosos e filosóficos que discutem o corpo sutil (sukshma sharira), a energia vital (prana) e a prática de meditação.

O termo chakra, no contexto de centros de energia no corpo humano, aparece pela primeira vez em textos relacionados ao Tantra e ao Yoga, porém, conceitos relacionados, como canais de energia (nadis) e centros espirituais, podem ser encontrados em textos mais antigos, como os Upanishads.

Upanishads: Textos filosóficos que expõem conceitos metafísicos.

O Brahma Upanishad (c. 200–300 d.C.) e o Shandilya Upanishad mencionam centros energéticos no corpo, conectados com práticas espirituais.

Shat-Chakra-Nirupana: Um texto clássico do século XVI que detalha o sistema dos seis chakras principais, descrevendo suas localizações, formas, cores, sons, e significados esotéricos.

ATENÇÃO!!!! A ideia de "sete chakras" é a mais popular hoje em dia, especialmente devido à sua disseminação por meio do yoga moderno e da espiritualidade ocidental. No entanto, nos textos clássicos indianos, como o Shat-Chakra-Nirupana (escrito por Purnananda em 1577), são mencionados seis chakras principais, e o sétimo, o Sahasrara, é tratado de maneira diferente. No Shat-Chakra-Nirupana, o Sahasrara (também chamado de lótus de mil pétalas) não é contado como um dos "chakras principais". Ele é visto como um ponto transcendental que vai além do corpo sutil e conecta o praticante à consciência divina (paramatma). Por isso, Sahasrara é frequentemente tratado como um "objetivo" ou "meta final", e não como um chakra no mesmo sentido que os seis primeiros. Ele é localizado no topo da cabeça, no ponto onde a energia da Kundalini finalmente se dissolve em união com a consciência cósmica. O conceito de "sete" ressoava bem com sistemas esotéricos ocidentais, como os sete céus, os sete planetas tradicionais da astrologia, e as sete cores do espectro de luz.

Hatha Yoga Pradipika (século XV): Faz referências indiretas a chakras como pontos de foco da energia vital durante as práticas de asana e pranayama.

#. . .O que são Chakras

Os chakras funcionam como uma ponte entre o corpo físico e os níveis mais sutis da existência. Eles influenciam diretamente nossa saúde, emoções e evolução espiritual. Quando equilibrados, promovem bem-estar, clareza mental e harmonia. Quando bloqueados ou desequilibrados, podem gerar doenças, estresse e conflitos internos.

Os chakras também nos ajudam a compreender que somos mais do que um corpo físico: eles nos conectam com nossa essência espiritual e com o universo ao nosso redor. Trabalhar com os chakras, por meio de práticas como meditação, yoga ou visualização, é uma forma de alcançar equilíbrio interior e explorar todo o potencial da nossa consciência.

Em resumo, os chakras são mapas energéticos do nosso ser que mostram como podemos viver com mais plenitude, integrando corpo, mente e espírito.

#. . .Categorias

- Os 144+ Chakras

Chakras Principais (7): Equilíbrio global (físico, emocional, espiritual). Mais conhecidos e amplamente trabalhados. Esses são os centros energéticos mais amplamente discutidos, localizados ao longo da coluna vertebral e representando diferentes aspectos da vida humana.

1. Muladhara (Chakra Raiz)

Localização: Base da coluna vertebral, no períneo.

Cor associada: Vermelho.

Elemento: Terra.

Mantra: LAM.

Função: Está relacionado à segurança, sobrevivência, instintos básicos e conexão com a terra.

Glândulas associadas: Glândulas suprarrenais.

Desequilíbrios comuns: Sensação de medo, insegurança, desconexão com a realidade.

Equilíbrio: Promove estabilidade, aterramento e uma base sólida para o crescimento pessoal.

2. Svadhisthana (Chakra Sacral)

Localização: Abaixo do umbigo, na região do baixo ventre.

Cor associada: Laranja.

Elemento: Água.

Mantra: VAM.

Função: Está ligado à criatividade, emoções, sexualidade e prazer.

Glândulas associadas: Gônadas (testículos e ovários).

Desequilíbrios comuns: Bloqueios emocionais, culpa, dificuldade em expressar emoções ou desfrutar da vida.

Equilíbrio: Favorece a criatividade, a fluidez emocional e relacionamentos saudáveis.

3. Manipura (Chakra do Plexo Solar)

Localização: Região do estômago, acima do umbigo.

Cor associada: Amarelo.

Elemento: Fogo.

Mantra: RAM.

Função: Conecta-se ao poder pessoal, autoestima, força de vontade e transformação.

Glândulas associadas: Pâncreas.

Desequilíbrios comuns: Baixa autoestima, falta de direção, sensação de impotência ou controle excessivo.

Equilíbrio: Aumenta a autoconfiança, a determinação e o foco.

4. Anahata (Chakra do Coração)

Localização: Centro do peito, na altura do coração.

Cor associada: Verde (às vezes rosa).

Elemento: Ar.

Mantra: YAM.

Função: Está relacionado ao amor incondicional, compaixão, equilíbrio e perdão.

Glândulas associadas: Timo.

Desequilíbrios comuns: Dificuldade de se conectar com os outros, mágoas persistentes, solidão.

Equilíbrio: Promove harmonia, empatia e capacidade de amar.

5. Vishuddha (Chakra da Garganta)

Localização: Base da garganta.

Cor associada: Azul claro.

Elemento: Éter.

Mantra: HAM.

Função: Governa a comunicação, expressão, verdade e criatividade verbal.

Glândulas associadas: Tireoide e paratireoide.

Desequilíbrios comuns: Dificuldade em se expressar, timidez, desonestidade ou excesso de fala.

Equilíbrio: Fomenta a comunicação clara, autenticidade e criatividade.

6. Ajna (Chakra do Terceiro Olho)

Localização: Entre as sobrancelhas, no centro da testa.

Cor associada: Índigo.

Elemento: Luz.

Mantra: OM.

Função: Está ligado à intuição, sabedoria, visão interior e percepção.

Glândulas associadas: Glândula pineal.

Desequilíbrios comuns: Falta de clareza, confusão mental, desconexão com a intuição.

Equilíbrio: Amplia a percepção, a intuição e a capacidade de visualização.

7. Sahasrara (Chakra Coronário)

Localização: Topo da cabeça.

Cor associada: Violeta ou branco.

Elemento: Energia cósmica.

Mantra: Silêncio ou AUM.

Função: Representa a conexão com o divino, consciência universal e iluminação espiritual.

Glândulas associadas: Glândula pituitária.

Desequilíbrios comuns: Sensação de desconexão espiritual, isolamento ou arrogância espiritual.

Equilíbrio: Proporciona estados elevados de consciência, paz e união com o universo.

Chakras Secundários (21): Suporte funcional e energético em áreas específicas. Referidos em alguns sistemas de cura. Os chakras secundários são pontos de energia menores distribuídos por todo o corpo, totalizando dezenas ou até centenas. Eles são considerados "portas" que ajudam no fluxo de energia para áreas específicas. Os chakras secundários apoiam os principais, regulando o fluxo de prana para órgãos e áreas específicas do corpo.

Os 21 chakras secundários estão distribuídos da seguinte forma:

6 chakras nos braços e mãos (3 em cada braço).

Amsa Chakra - Ombro esquerdo e direito. Relacionados à força e responsabilidade, conectando energia do coração para os braços.

Kurpara Chakra - Cotovelo esquerdo e direito. Governam flexibilidade e movimento físico e energético.

Hasta Chakra - Palma esquerda e direita. Centros de cura e transmissão de energia.

6 chakras nas pernas e pés (3 em cada perna).

Janu Chakra - Joelho esquerdo e direito. Ligados à flexibilidade e à humildade na jornada de vida.

Pada Chakra - Sola do pé esquerdo e direito. Relacionados à conexão com a Terra e à absorção de energia telúrica.

Kati Chakra - Quadril esquerdo e direito. Conectam o chakra raiz ao movimento e à estabilidade física.

9 chakras no tronco, cabeça e região intermediária.

Lalana Chakra - Palato, próximo à garganta. Considerado um ponto de ressonância energética que regula a fala e a expressão divina. Trabalhado em práticas avançadas de pranayama e canto de mantras.

Hrit Chakra - Abaixo do Anahata, próximo ao coração. Ajuda a harmonizar emoções e é considerado um ponto de conexão com a energia do amor incondicional e da fé espiritual.

Talu Chakra - Parte posterior da cabeça, próximo ao Vishuddha. Atua como um ponto de conexão entre o corpo físico e a mente sutil, ajudando na percepção de dimensões espirituais. Ligado ao aprofundamento da meditação e à expansão da consciência intuitiva.

Bhru Chakra - Entre as sobrancelhas, como um complemento do Ajna. Regula as energias mentais e ajuda a desenvolver clareza espiritual. Também é conhecido como um "satélite energético" do terceiro olho.

Basti Chakra - Região abdominal inferior, próximo à bexiga. Trabalha na liberação de bloqueios emocionais e físicos, especialmente relacionados à criatividade e à energia sexual reprimida.

Manibandha Chakra - Pulsos, direito e esquerdo. Esses chakras ajudam a regular o fluxo de energia que passa para as mãos, conectando os braços ao resto do corpo. São essenciais para práticas de cura e manipulação energética.

Gulpha Chakra - Tornozelos, direito e esquerdo. Regulam a flexibilidade e estabilizam a conexão entre os pés (enraizamento) e o resto do corpo. Esses chakras são importantes para o equilíbrio energético e físico, auxiliando em práticas de grounding (enraizamento).

Kukundara Chakra - Região sacral, próximo ao cóccix, abaixo de Muladhara. Atua como um reforço para as energias de base, preparando o corpo sutil para a ativação da Kundalini. Complementa o Muladhara, regulando o fluxo de energia primal e as conexões de sobrevivência e segurança.

Nabhi Chakra - Umbigo, como um ponto secundário dentro do Manipura. Este ponto específico dentro do Manipura Chakra é responsável por centralizar a energia vital e alimentar o corpo físico e sutil. Representa o poder da vontade e a digestão energética. Ajuda a harmonizar a força interior e os processos de transformação pessoal.

Chakras Terciários (86): Refinamento e equilíbrio detalhado da energia. Distribuídos pelo corpo físico e campo energético. Esses são pequenos pontos de energia espalhados pelo corpo. Embora menos discutidos, são considerados cruciais em sistemas avançados de cura e meditação. Eles ajudam a equilibrar microfluxos de energia e mantêm a harmonia entre o corpo físico e o sutil.

Não existe uma lista padronizada e universalmente aceita que descreva os 86 chakras terciários de forma detalhada e completa. O conceito de chakras terciários é derivado de tradições espirituais que incluem descrições mais avançadas ou esotéricas do sistema energético humano. Essas tradições variam em termos de interpretação e nomenclatura. A maioria dos textos sobre chakras foca nos 7 principais e, ocasionalmente, nos chakras secundários. No entanto, informações sobre chakras terciários aparecem em obras específicas e ensinamentos avançados de algumas escolas espirituais.

ATENÇÃO !!! Se alguém quiser e pedir, posso estar fazendo em um post separado. A Teosofia menciona múltiplos chakras menores, mas não organiza uma lista fechada de 86 pontos. O número 86 pode variar dependendo da tradição ou sistema.

Transpessoais: Expansão da consciência e conexão com dimensões superiores. Alguns sistemas espirituais falam de chakras que estão localizados fora do corpo físico, chamados de chakras transpessoais. Esses chakras ajudam na conexão com dimensões superiores e no entendimento da existência além do corpo físico.

ATENÇÃO!!!! A ideia de chakras transpessoais é uma construção moderna, influenciada por uma combinação de tradições esotéricas ocidentais e algumas práticas modernas de cura energética, como Reiki, meditação transcendental e outras formas de espiritualidade contemporânea. Essa abordagem expandiu o conceito original dos chakras para incluir dimensões superiores e campos energéticos externos ao corpo físico.

Embora as descrições e nomes possam variar entre as tradições, os chakras transpessoais mais comuns incluem:

1. Chakra da Estrela da Alma: Cerca de 15 a 30 cm acima da cabeça. Branco brilhante, dourado ou violeta. Conexão com a alma e o Eu Superior. Acesso ao propósito da alma e registros akáshicos. Integração do aprendizado espiritual e das lições de vidas passadas.

2. Chakra da Estrela da Terra: Cerca de 15 a 30 cm abaixo dos pés, no campo energético (não no corpo físico). Preto, marrom ou vermelho profundo. Ancoramento e conexão com a energia da Terra. Suporte à Kundalini e à manifestação física. Purificação de energias negativas acumuladas no campo áurico.

Ps: como alguém que sempre prefere o tradicional, essa parte de hoje não é muito comigo não, e não faz parte da minha gama de crenças. Logo, posso estudar para falar sobre, mas não tenho ligação com isso para ter direito de falar sobre, já que eu nem levo muito a sério o que vem do ocidente, em primeiro lugar.

#. . .Ativação

Ativar ou trabalhar em um chakra envolve práticas que alinham, equilibram e desbloqueiam o fluxo de energia nesses centros. A abordagem pode variar dependendo da filosofia ou tradição seguida. A ativação está enraizada nas práticas espirituais do Yoga, Tantra e outras tradições. Essas técnicas têm o objetivo de purificar os nadis (canais energéticos) e ativar a energia Kundalini, permitindo que ela flua livremente pelos chakras, harmonizando o corpo físico, emocional, mental e espiritual.

Antes de ativar os chakras, é essencial purificar os canais de energia. Pratique a respiração alternada (Nadi Shodhana Pranayama).

Cada chakra tem um som sagrado (bija mantra) associado. Recitar ou entoar o bija mantra com concentração ajuda a ativar o chakra correspondente.

Asanas ajudam a energizar e equilibrar os chakras ao trabalhar diretamente com suas localizações físicas.

Exemplos:

Muladhara: Vrksasana (Postura da Árvore).

Svadhisthana: Baddha Konasana (Postura da Borboleta).

Manipura: Navasana (Postura do Barco).

Anahata: Ustrasana (Postura do Camelo).

Vishuddha: Matsyasana (Postura do Peixe).

Ajna: Balasana (Postura da Criança).

Sahasrara: Sirsasana (Postura sobre a Cabeça).

Cada chakra pode ser ativado com meditação e visualização da energia Kundalini subindo pela coluna vertebral (canal Sushumna). Você também pode ter o auxilio de Mudras e Bandhas.

Utilizar taças tibetanas ou frequências sonoras específicas pode ajudar na ativação.

Dicas importantes para a prática tradicional:

Equilíbrio: Não tente ativar apenas um chakra. Trabalhe em todo o sistema energético, especialmente começando pelo chakra raiz.

Disciplina: Essas práticas exigem regularidade e paciência.

Supervisão: Se estiver trabalhando com energia Kundalini, procure um guia experiente.

#. . .Conexão com Kundalini

A Kundalini e o Sistema de Chakras:

Os chakras atuam como centros de energia que regulam a manifestação física, emocional, mental e espiritual do ser humano.

Quando a Kundalini se move, ela "desperta" e ativa cada chakra, elevando o nível de energia e consciência do praticante.

Cada chakra desbloqueado permite acessar novas dimensões da experiência humana, como maior intuição, amor incondicional ou iluminação espiritual.

O Papel dos Nadis:

A Kundalini ascende através do Sushumna Nadi (canal central), que conecta todos os chakras.

Outros dois canais importantes, o Ida Nadi (lado esquerdo, energia lunar, feminina) e o Pingala Nadi (lado direito, energia solar, masculina), cruzam o Sushumna e interagem nos chakras.

O equilíbrio entre Ida e Pingala é essencial para que a Kundalini flua pelo Sushumna.

Os Chakras como Portais de Consciência:

Cada chakra representa uma etapa específica da jornada espiritual e do despertar da consciência:

Muladhara (Raiz): Ancoramento, sobrevivência, estabilidade.

Svadhisthana (Sacral): Emoções, criatividade, desejo.

Manipura (Plexo Solar): Poder pessoal, vontade, transformação.

Anahata (Coração): Amor, compaixão, harmonia.

Vishuddha (Garganta): Comunicação, verdade, autoexpressão.

Ajna (Terceiro Olho): Intuição, sabedoria, visão espiritual.

Sahasrara (Coroa): União com o divino, iluminação.

A Iluminação no Sahasrara:

Quando a Kundalini atinge o Sahasrara Chakra, o praticante experimenta a transcendência do ego e a fusão com a consciência universal. Esse estado é conhecido como Samadhi ou iluminação.

Para mais informações sobre Kundalini acesse: Tudo que você precisa saber sobre Kundalini desse mesmo portal.

A ascensão da Kundalini deve ser abordada com respeito e cautela. Se tratada de forma abrupta, pode causar sintomas físicos e emocionais intensos, conhecidos como síndrome da Kundalini. Trabalhe sempre sob a orientação de um guia espiritual experiente e foque no equilíbrio e purificação do corpo e mente antes de buscar o despertar.

#. . .Conclusões Finais

"Há uma força divina em forma de energia espiralada, como uma serpente adormecida, no chakra raiz. Aquele que desperta essa força verá todos os seus canais de energia fluírem livres, tornando-se semelhante ao próprio Deus." (Shiva Samhita, Capítulo 5, Verso 78)

Namaste.

"A meditação no lótus de mil pétalas ilumina a mente com a luz divina. Aqueles que chegam ao topo, onde a mente encontra o eterno, transcendem todos os desejos e sofrimentos."

(Gheranda Samhita, Capítulo 7, Verso 15)

[portalibis]

"At the foot of the picture is a sleeping Sphinx, whose upper part (representing the higher principles) is human while the lower parts (symbolizing the lower principles) are of an animal nature.

She is dreaming of the solution of the great problem of the construction of the Universe and of the nature and destiny of Man, and her dream takes the shape of the figure above her, representing the Macrocosm and the Microcosm and their mutual interaction.

Above, around, and within all, without beginning and without an end, penetrating and pervading all, from the endless and unimaginable periphery to the invisible and incomprehensible centre, the "Father" of All, the supreme source of every power that ever manifested or may in the future manifest itself, and by whose activity the world was thrown into existence, being projected by the power of His own will and assuming form in His imagination.

The Omega (and the Alpha in the centre) represent the "Son," the Absolute having become manifest as the Universal Logos or The Christ, the cause of the beginning and the end of every created thing. It is One with the "Father," being manifested as a Trinity in a Unity, the cause of what we call Space, Motion, and Substance.

The "regenerated" spiritual man, whose matrix is his own physical body, draws his nutriment from this universal spiritual principle as the physical fœtus is nourished by means of the womb of the mother, his soul being formed from the astral influences or the soul of the world.

Out of the Universal Logos proceeds the "invisible Light " of the Spirit, the Truth, the Law, and the Life, embracing and penetrating the Cosmos, while the visible light of Nature is only its most material aspect or mode of manifestation, in the same sense as the visible sun is the reflex of its divine prototype, the invisible centre of power or the great spiritual Sun.

The circle with the twelve signs of the Zodiac, enclosing the space in which the planets belonging to our solar system are represented, symbolizes the Cosmos, filled with the planetary influences pervading the Astral Light.

Here is the store-house of Life, the Iliaster of Paracelsus, in which the Mysterium magnum (the Spirit) is active. The activity in the Cosmos is represented by the interlaced triangle.

The two outer ones represent the great powers of creation, preservation, and destruction, or Brahama, Vishnu, and Siva, acting upon the elements of Fire, Water, and Earth that is to say, upon the original principles out of which ethereal, fluid and solid material substances and forms are produced.

The two inner interlaced triangles refer more especially to the development of Man. B, C, and D represent Knowledge, the Knower, and the Known, which trinity constitutes Mind or Consciousness. E, F, and G represent the Physical Man (Stoola-Sharira), the Ethereal or Inner Man (Sukshma-Sharira), sidereal body of Paracelsus, astral body, Kama rupa, etc., and the Spiritual Man (Karana-Sharira, the divine Archæus, the spiritual Soul).

The centre represents the divine Atma, the personal Christ, being identical with the Universal Logos. It is, like the latter, a Trinity in a Unity,* receiving its light from the Param-Atma and radiating it again from the centre.

It is the spiritual seed implanted in the soul of man, through whose growth immortal life is attained. Its light is the Rose of the Cross that is formed by Wisdom and Power, being joined together into one and sending its influence through the world.

But below all is the realm of Illusion, of the most gross and heavy materialized thoughts, sinking into Darkness and Death (the Eighth Sphere or Chaos), where they decompose and putrefy, and are resolved again into the elements out of which the Universe came into existence.

It will be noticed that the three A's form a five-pointed star in the centre of the double interlaced triangle representing the six pointed star.

The five is continually seeking to expand and to come in perfect harmony with the six, while the latter is forever striving to enter the five and to become manifest therein. In other words, the dark and corporified centre seeks for eternal freedom and light; while the unlimited light seeks for corporification and form.

One has a centripetal and the other a centrifugal action, and as neither can conquer the other, there results perpetual motion the pulsation of the eternal heart of Divinity; the law of evolution and involution.

If the five-pointed star were to become a six-pointed one—if the Rosicrucian Rose had six leaves instead of five—this turning of the wheel would have an end; there would be Nirvana,—eternal rest."

— Franz Hartmann 

[kal9bloodbones]

The Subtle Powers of Prana, Tejas, and Ojas

[mplanetleaf]

సూక్ష్మ శరీర యానం! | What is Sukshma Sharira Yana? | MPlanetLeaf

[sanatanadhara]

What is Jiva & Atman & Samisti Jiva (Cosmic Soul)?

Jiva (also pronounced as jeeva), is the innate or primordial force which inherits this body which tethers both the Physical body (Sthula:shareera) and subtle body (Sukshma:sharera), and wears it like a cloth. It is not bound by kaal (time), meaning it doesn’t age, nor grows old or weak. This jiva makes us recognize one’s own existence in a given time but, is not aware of its true self or its true source. It can be interpreted as a soul, but a jiva is nothing but an agitation or vibration of Brahman. This agitation within Brahman is to create a temporary state of “absence-of-consciousness-of-Brahman”, meaning Brahman (the infinite awareness) within itself creates a momentary agitation to temporarily mask the notion of the supreme consciousness, this temporary absence-of-consciousness-of-Brahman is called the Jiva. Hence, Jiva is attributed to Shakti (agitation) and not to Consciousness, whereas Atman is attributed to Consciousness. This Jiva is unaware of itself and the supreme consciousness, so thinking manifests in it, and consequently the mind manifests as a psychological process. Though in this momentary state the Supreme Infinite consciousness abundance its Infinite state there is no real transformation in Brahman as there are no two entities, one Brahman and other Jiva. This “Psychological Framework” of a Jiva is called the Antakarana. This mind is vague, and imaginative due to the lack of clarity of its true self. This thinking then entertains the five elements and merges with them as a basis to physicality (Prakriti = Shakti) so, respectively results in the manifestation of sense organs. The mind and the sense organs though separate, coincide with each other in a perfect rhythm, as if they are the same. This cosmic Jiva then utters AUM (the pranava) resulting in the manifestation of various objects. This cosmic Jiva now imagines so many objects and oneself in so many ways that all the creation is filled with jivas is multitude of combinations and flavors. This jiva traverses from one body to another and accumulates various tendencies (Vasana) in each life, then takes a new host to shed its karma:phala. The destiny of a jiva is to shed its vasana (inherent habit which constitutes the manas) and realize itself to be the Atman. In many cases, a jiva falsely associates itself to be this body. (Swami Venkatesananda. 1993) A sloka from Srimad Bhagavad Gita, Chapter 2 of Sankhya Yoga, Sloka 13, in which Gitacharya (Sri Krishna) says:

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।

Meaning, this innate jiva that dwells within a physical body, witnesses childhood, youth, old age and death, but also takes up a new host body and continues the same cycle again. Hence, for this jiva there is no death and the wise who realize this have nothing to grieve.

Rishi Vasistha explains the passage of Jiva to Sri Ram in his Yoga as:

“when there is a cessation of the flow of the life-breath (prana), the consciousness of the individual becomes utterly passive. When the life-breath seizes, the body is said to be ‘dead’ or ‘inert’. The life-breath returns to its source-air-and consciousness freed from memory and tendencies remain as the self. That atomic ethereal particle which is possessed of these memories and tendencies is known as the jiva: and it remains there itself in the space where the dead body is. That jiva now abandons its ideas and what it had been seeing till then, and perceives other things as in dreaming or day-dreaming. After a momentary lapse of consciousness, the jiva begins to fancy that it sees another body, another world, and another life-span.” (Swami Venkatesananda. 1993). In this article let’s look into the following questions, What is a jiva’s purpose? How does one reach ‘jiva Brahma:ikya:siddhi’? After attaining Jiva:brahma:ikya:siddhi does the jiva leave the body? Will everyone reach ‘jiva Brahma:ikya:siddhi’? Can one be happy all the time? In order to explore this, let’s learn some core definitions.

Samisti Jeeva (Cosmic Soul)

When this entire creation with all its beings are considered as one single entity with a life force, that drives its existence in maya (illusion), that cumulative life force (in all beings as one) is called Samisti Jeeva. The concept of creation which is Brahma (one of the trinity, not Brahmam), referred as Hiranyagarbha (golden womb) is considered as the Samisti Jeeva or the Cosmic Jiva. The story goes as follows, when Brahma inhered the concept of creation (within the maya), created various worlds and beings with life force (subsets of Samisti Jeeva) which grew without end or demise, this caused the concept of Rudhra to emerge and advised Brahma to replicate the cosmic loop of creation and dissolution at all levels within His creation. To do this a being called Mrityu Devata (Goddess of Death) was born of Him (hence became His daughter) so as to constantly sprout creation (animation of smaller entities) within the broader creation, and then dissolution of that animation back into the source. Hence creation and dissolution became a duet (or a dance) that exists in the smallest aspect of creation to the highest purview. (Sri Garikapati. N.J.V, n.d., p.1470-1490, Swami Venkatesananda. 1993). Full Article on Life, Rebith, Atman, Upadi, Sukshma/Sthula Sharira, Manas, Avasta and more can be found at : https://sanatanadhara.com/rebirth/

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Sanskrit.

Head on over to YogaJournal.com for this Sanskrit Cheat Sheet!

Abhyasa: practice; cf. vairagya

Acarya (sometimes spelled Acharya in English): a preceptor, instructor; cf. guru

Advaita ("nonduality"): the truth and teaching that there is only One Reality (Atman, Brahman), especially as found in the Upanishads; see also Vedanta

Ahamkara ("I-maker"): the individuation principle, or ego, which must be transcended; cf. asmita; see also buddhi, manas

Ahimsa ("nonharming"): the single most important moral discipline (yama)

Akasha ("ether/space"): the first of the five material elements of which the physical universe is composed; also used to designate "inner" space, that is, the space of consciousness (called cid-akasha)

Amrita ("immortal/immortality"): a designation of the deathless Spirit (atman, purusha); also the nectar of immortality that oozes from the psychoenergetic center at the crown of the head (see sahasrara-cakra) when it is activated and transforms the body into a "divine body" (divya-deha)

Ananda ("bliss"): the condition of utter joy, which is an essential quality of the ultimate Reality (tattva)

Anga ("limb"): a fundamental category of the yogic path, such as asana, dharana, dhyana, niyama, pranayama, pratyahara, samadhi, yama; also the body (deha, sharira)

Arjuna ("White"): one of the five Pandava princes who fought in the great war depicted in the Mahabharata, disciple of the God-man Krishna whose teachings can be found in the Bhagavad Gita

Asana ("seat"): a physical posture (see also anga, mudra); the third limb (anga) of Patanjali's eightfold path (astha-anga-yoga); originally this meant only meditation posture, but subsequently, in hatha yoga, this aspect of the yogic path was greatly developed

Ashrama ("that where effort is made"): a hermitage; also a stage of life, such as brahmacharya, householder, forest dweller, and complete renouncer (samnyasin)

Ashta-anga-yoga, ashtanga-yoga ("eight-limbed union"): the eightfold yoga of Patanjali, consisting of moral discipline (yama), self-restraint (niyama), posture (asana), breath control (pranayama), sensory inhibition (pratyahara), concentration (dharana), meditation (dhyana), and ecstasy (samadhi), leading to liberation (kaivalya)

Asmita ("I-am-ness"): a concept of Patanjali's eight-limbed yoga, roughly synonymous with ahamkara

Atman ("self"): the transcendental Self, or Spirit, which is eternal and superconscious; our true nature or identity; sometimes a distinction is made between the atman as the individual self and the parama-atman as the transcendental Self; see also purusha; cf. brahman

Avadhuta ("he who has shed [everything]"): a radical type of renouncer (samnyasin) who often engages in unconventional behavior

Avidya ("ignorance"): the root cause of suffering (duhkha); also called ajnana; cf. vidya

Ayurveda, Ayur-veda ("life science"): one of India's traditional systems of medicine, the other being South India's Siddha medicine

Bandha ("bond/bondage"): the fact that human beings are typically bound by ignorance (avidya), which causes them to lead a life governed by karmic habit rather than inner freedom generated through wisdom (vidya, jnana)

Bhagavad Gita ("Lord's Song"): the oldest full-fledged yoga book found embedded in the Mahabharata and containing the teachings on karma yoga (the path of self-transcending action), samkhya yoga (the path of discerning the principles of existence correctly), and bhakti yoga (the path of devotion), as given by the God-man Krishna to Prince Arjuna on the battlefield 3,500 years or more ago

Bhagavata-Purana ("Ancient [Tradition] of the Bhagavatas"): a voluminous tenth-century scripture held sacred by the devotees of the Divine in the form of Vishnu, especially in his incarnate form as Krishna; also called Shrimad-Bhagavata

Bhakta ("devotee"): a disciple practicing bhakti yoga

Bhakti ("devotion/love"): the love of the bhakta toward the Divine or the guru as a manifestation of the Divine; also the love of the Divine toward the devotee

Bhakti-Sutra ("Aphorisms on Devotion"): an aphoristic work on devotional yoga authored by Sage Narada; another text by the same title is ascribed to Sage Shandilya

Bhakti Yoga ("Yoga of devotion"): a major branch of the yoga tradition, utilizing the feeling capacity to connect with the ultimate Reality conceived as a supreme Person (uttama-purusha)

Bindu ("seed/point"): the creative potency of anything where all energies are focused; the dot (also called tilaka) worn on the forehead as indicative of the third eye

Bodhi ("enlightenment"): the state of the awakened master, or buddha

Bodhisattva ("enlightenment being"): in Mahayana Buddhist yoga, the individual who, motivated by compassion (karuna), is committed to achieving enlightenment for the sake of all other beings

Brahma ("he who has grown expansive"): the Creator of the universe, the first principle (tattva) to emerge out of the ultimate Reality (brahman)

Brahmacharya (from brahma and acarya "brahmic conduct"): the discipline of chastity, which produces ojas

Brahman ("that which has grown expansive"): the ultimate Reality (cf. atman, purusha)

Brahmana: a brahmin, a member of the highest social class of traditional Indian society; also an early type of ritual text explicating the rituals and mythology of the four Vedas; cf. Aranyaka, Upanishad, Veda

Buddha ("awakened"): a designation of the person who has attained enlightenment (bodhi) and therefore inner freedom; honorific title of Gautama, the founder of Buddhism, who lived in the sixth century B.C.E.

Buddhi ("she who is conscious, awake"): the higher mind, which is the seat of wisdom (vidya, jnana); cf. manas

Cakra or Chakra ("wheel"): literally, the wheel of a wagon; metaphorically, one of the psycho-energetic centers of the subtle body (sukshma-sharira); in Buddhist yoga, five such centers are known, while in Hindu yoga often seven or more such centers are mentioned: mula-adhara-cakra (muladhara-cakra) at the base of the spine, svadhishthana-cakra at the genitals, manipura-cakra at the navel, anahata-cakra at the heart, vishuddha-cakra or vishuddhi-cakra at the throat, ajna-cakra in the middle of the head, and sahasrara-cakra at the top of the head

Cin-mudra ("consciousness seal"): a common hand gesture (mudra) in meditation (dhyana), which is formed by bringing the tips of the index finger and the thumb together, while the remaining fingers are kept straight

Cit ("consciousness"): the superconscious ultimate Reality (see atman, brahman)

Citta ("that which is conscious"): ordinary consciousness, the mind, as opposed to cit

Darshana ("seeing"): vision in the literal and metaphorical sense; a system of philosophy, such as the yoga-darshana of Patanjali; cf. drishti

Deva ("he who is shining"): a male deity, such as Shiva, Vishnu, or Krishna, either in the sense of the ultimate Reality or a high angelic being

Devi ("she who is shining"): a female deity such as Parvati, Lakshmi, or Radha, either in the sense of the ultimate Reality (in its feminine pole) or a high angelic being

Dharana ("holding"): concentration, the sixth limb (anga) of Patanjali's eight-limbed yoga

Dharma ("bearer"): a term of numerous meanings; often used in the sense of "law," "lawfulness," "virtue," "righteousness," "norm"

Dhyana ("ideating"): meditation, the seventh limb (anga) of Patanjali's eight-limbed yoga

Diksha ("initiation"): the act and condition of induction into the hidden aspects of yoga or a particular lineage of teachers; all traditional yoga is initiatory

Drishti ("view/sight"): yogic gazing, such as at the tip of the nose or the spot between the eyebrows; cf. darshana

Duhkha ("bad axle space"): suffering, a fundamental fact of life, caused by ignorance (avidya) of our true nature (i.e., the Self or atman)

Gayatri-mantra: a famous Vedic mantra recited particularly at sunrise: tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah pracodayat

Gheranda-Samhita ("[Sage] Gheranda's Compendium"): one of three major manuals of classical hatha yoga, composed in the seventeenth century; cf. Hatha-Yoga-Pradipika, Shiva-Samhita

Goraksha ("Cow Protector"): traditionally said to be the founding adept of hatha yoga, a disciple of Matsyendra

Granthi ("knot"): any one of three common blockages in the central pathway (sushumna-nadi) preventing the full ascent of the serpent power (kundalini-shakti); the three knots are known as brahma-granthi (at the lowest psychoenergetic center of the subtle body), the vishnu-granthi (at the heart), and the rudra-granthi (at the eyebrow center)

Guna ("quality"): a term that has numerous meanings, including "virtue"; often refers to any of the three primary "qualities" or constituents of nature (prakriti): tamas (the principle of inertia), rajas (the dynamic principle), and sattva (the principle of lucidity)

Guru ("he who is heavy, weighty"): a spiritual teacher; cf. acarya

Guru-bhakti ("teacher devotion"): a disciple's self-transcending devotion to the guru; see also bhakti

Guru-Gita ("Guru's Song"): a text in praise of the guru, often chanted in ashramas

Guru-Yoga ("Yoga [relating to] the teacher"): a yogic approach that makes the guru the fulcrum of a disciple's practice; all traditional forms of yoga contain a strong element of guru-yoga

Hamsa ("swan/gander"): apart from the literal meaning, this term also refers to the breath (prana) as it moves within the body; the individuated consciousness (jiva) propelled by the breath; see jiva-atman; see also parama-hamsa

Hatha Yoga ("Forceful Yoga"): a major branch of yoga, developed by Goraksha and other adepts c. 1000 C.E., and emphasizing the physical aspects of the transformative path, notably postures (asana) and cleansing techniques (shodhana), but also breath control (pranayama)

Hatha-Yoga-Pradipika ("Light on Hatha Yoga"): one of three classical manuals on hatha yoga, authored by Svatmarama Yogendra in the fourteenth century

Hiranyagarbha ("Golden Germ"): the mythical founder of yoga; the first cosmological principle (tattva) to emerge out of the infinite Reality; also called Brahma

Ida-nadi ("pale conduit"): the prana current or arc ascending on the left side of the central channel (sushumna nadi) associated with the parasympathetic nervous system and having a cooling or calming effect on the mind when activated; cf. pingala-nadi

Ishvara ("ruler"): the Lord; referring either to the Creator (see Brahma) or, in Patanjali's yoga-darshana, to a special transcendental Self (purusha)

Ishvara-pranidhana ("dedication to the Lord"): in Patanjali's eight-limbed yoga one of the practices of self-restraint (niyama); see also bhakti yoga

Jaina (sometimes Jain): pertaining to the jinas ("conquerors"), the liberated adepts of Jainism; a member of Jainism, the spiritual tradition founded by Vardhamana Mahavira, a contemporary of Gautama the Buddha

Japa ("muttering"): the recitation of mantras

Jiva-atman, jivatman ("individual self"): the individuated consciousness, as opposed to the ultimate Self (parama-atman)

Jivan-mukta ("he who is liberated while alive"): an adept who, while still embodied, has attained liberation (moksha)

Jivan-mukti ("living liberation"): the state of liberation while being embodied; cf. videha-mukti

Jnana ("knowledge/wisdom"): both worldly knowledge or world-transcending wisdom, depending on the context; see also prajna; cf. avidya

Jnana-Yoga ("Yoga of wisdom"): the path to liberation based on wisdom, or the direct intuition of the transcendental Self (atman) through the steady application of discernment between the Real and the unreal and renunciation of what has been identified as unreal (or inconsequential to the achievement of liberation)

Kaivalya ("isolation"): the state of absolute freedom from conditioned existence, as explained in ashta-anga-yoga; in the nondualistic (advaita) traditions of India, this is usually called moksha or mukti (meaning "release" from the fetters of ignorance, or avidya)

Kali: a Goddess embodying the fierce (dissolving) aspect of the Divine

Kali-yuga: the dark age of spiritual and moral decline, said to be current now; kali does not refer to the Goddess Kali but to the losing throw of a die

Kama ("desire"): the appetite for sensual pleasure blocking the path to true bliss (ananda); the only desire conducive to freedom is the impulse toward liberation, called mumukshutva

Kapila ("He who is red"): a great sage, the quasi-mythical founder of the Samkhya tradition, who is said to have composed the Samkhya-Sutra (which, however, appears to be of a much later date)

Karman, karma ("action"): activity of any kind, including ritual acts; said to be binding only so long as engaged in a self-centered way; the "karmic" consequence of one's actions; destiny

Karma Yoga ("Yoga of action"): the liberating path of self-transcending action

Karuna ("compassion"): universal sympathy; in Buddhist yoga the complement of wisdom (prajna)

Khecari-mudra ("space-walking seal"): the Tantric practice of curling the tongue back against the upper palate in order to seal the life energy (prana); see also mudra

Kosha ("casing"): any one of five "envelopes" surrounding the transcendental Self (atman) and thus blocking its light: anna-maya-kosha ("envelope made of food," the physical body), prana-maya-kosha ("envelope made of life force"), mano-maya-kosha ("envelope made of mind"), vijnana-maya-kosha ("envelope made of consciousness"), and ananda-maya-kosha ("envelope made of bliss"); some older traditions regard the last kosha as identical with the Self (atman)

Krishna ("Puller"): an incarnation of God Vishnu, the God-man whose teachings can be found in the Bhagavad Gita and the Bhagavata-Purana/p>

Kumbhaka ("potlike"): breath retention; cf. puraka, recaka

Kundalini-shakti ("coiled power"): according to Tantra and hatha yoga, the serpent power or spiritual energy, which exists in potential form at the lowest psycho-energetic center of the body (i.e., the mula-adhara-cakra) and which must be awakened and guided to the center at the crown (i.e., the sahasrara-cakra) for full enlightenment to occur

Kundalini-Yoga: the yogic path focusing on the kundalini process as a means of liberation

Laya Yoga ("Yoga of dissolution"): an advanced form or process of Tantric yoga by which the energies associated with the various psycho-energetic centers (cakra) of the subtle body are gradually dissolved through the ascent of the serpent power (kundalini-shakti)

Linga ("mark"): the phallus as a principle of creativity; a symbol of God Shiva; cf. yoni

Mahabharata ("Great Bharata"): one of India's two great ancient epics telling of the great war between the Pandavas and the Kauravas and serving as a repository for many spiritual and moral teachings

Mahatma (from maha-atman, "great self"): an honorific title (meaning something like "a great soul") bestowed on particularly meritorious individuals, such as Gandhi

Maithuna ("twinning"): the Tantric sexual ritual in which the participants view each other as Shiva and Shakti respectively

Manas ("mind"): the lower mind, which is bound to the senses and yields information (vijnana) rather than wisdom (jnana, vidya); cf. buddhi

Mandala ("circle"): a circular design symbolizing the cosmos and specific to a deity

Mantra (from the verbal root man "to think"): a sacred sound or phrase, such as om, hum, or om namah shivaya, that has a transformative effect on the mind of the individual reciting it; to be ultimately effective, a mantra needs to be given in an initiatory context (diksha)

Mantra-Yoga: the yogic path utilizing mantras as the primary means of liberation

Marman ("lethal [spot]"): in Ayurveda and yoga, a vital spot on the physical body where energy is concentrated or blocked; cf. granthi

Matsyendra ("Lord of Fish"): an early Tantric master who founded the Yogini-Kaula school and is remembered as a teacher of Goraksha

Maya ("she who measures"): the deluding or illusive power of the world; illusion by which the world is seen as separate from the ultimate singular Reality (atman)

Moksha ("release"): the condition of freedom from ignorance (avidya) and the binding effect of karma; also called mukti, kaivalya

Mudra ("seal"): a hand gesture (such as cin-mudra) or whole-body gesture (such as viparita-karani-mudra); also a designation of the feminine partner in the Tantric sexual ritual

Muni ("he who is silent"): a sage

Nada ("sound"): the inner sound, as it can be heard through the practice of nada yoga or kundalini yoga

Nada-Yoga ("Yoga of the [inner] sound"): the yoga or process of producing and intently listening to the inner sound as a means of concentration and ecstatic self-transcendence

Nadi ("conduit"): one of 72,000 or more subtle channels along or through which the life force (prana) circulates, of which the three most important ones are the ida-nadi, pingala-nadi, and sushumna-nadi

Nadi-shodhana ("channel cleansing"): the practice of purifying the conduits, especially by means of breath control (pranayama)

Narada: a great sage associated with music, who taught bhakti yoga and is attributed with the authorship of one of two Bhakti-Sutras

Natha ("lord"): appellation of many North Indian masters of yoga, in particular adepts of the Kanphata ("Split-ear") school allegedly founded by Goraksha

Neti-neti ("not thus, not thus"): an Upanishadic expression meant to convey that the ultimate Reality is neither this nor that, that is, is beyond all description

Nirodha ("restriction"): in Patanjali's eight-limbed yoga, the very basis of the process of concentration, meditation, and ecstasy; in the first instance, the restriction of the "whirls of the mind" (citta-vritti)

Niyama ("[self-]restraint"): the second limb of Patanjali's eightfold path, which consists of purity (saucha), contentment (samtosha), austerity (tapas), study (svadhyaya), and dedication to the Lord (ishvara-pranidhana)

Nyasa ("placing"): the Tantric practice of infusing various body parts with life force (prana) by touching or thinking of the respective physical area

Ojas ("vitality"): the subtle energy produced through practice, especially the discipline of chastity (brahmacharya)

Om: the original mantra symbolizing the ultimate Reality, which is prefixed to many mantric utterances

Parama-atman or paramatman ("supreme self"): the transcendental Self, which is singular, as opposed to the individuated self (jiva-atman) that exists in countless numbers in the form of living beings

Parama-hamsa, paramahansa ("supreme swan"): an honorific title given to great adepts, such as Ramakrishna and Yogananda

See alsoWhy Paramahansa Yogananda Was a Man Before His Time

Patanjali: compiler of the Yoga Sutra, who lived c. 150 C.E.

Pingala-nadi ("reddish conduit"): the prana current or arc ascending on the right side of the central channel (sushumna-nadi) and associated with the sympathetic nervous system and having an energizing effect on the mind when activated; cf. ida-nadi

Prajna ("wisdom"): the opposite of spiritual ignorance (ajnana, avidya); one of two means of liberation in Buddhist yoga, the other being skillful means (upaya), i.e., compassion (karuna)

Prakriti ("creatrix"): nature, which is multilevel and, according to Patanjali's yoga-darshana, consists of an eternal dimension (called pradhana or "foundation"), levels of subtle existence (called sukshma-parvan), and the physical or coarse realm (called sthula-parvan); all of nature is deemed unconscious (acit), and therefore it is viewed as being in opposition to the transcendental Self or Spirit (purusha)

Prakriti-laya ("merging into Nature"): a high-level state of existence that falls short of actual liberation (kaivalya); the being who has attained that state

Prana ("life/breath"): life in general; the life force sustaining the body; the breath as an external manifestation of the subtle life force

Pranayama (from prana and ayama, "life/breath extension"): breath control, the fourth limb (anga) of Patanjali's eigthfold path, consisting of conscious inhalation (puraka) retention (kumbhaka) and exhalation (recaka); at an advanced state, breath retention occurs spontaneously for longer periods of time

Prasada ("grace/clarity"): divine grace; mental clarity

Pratyahara ("withdrawal"): sensory inhibition, the fifth limb (anga) of Patanjali's eightfold path

Puja ("worship"): ritual worship, which is an important aspect of many forms of yoga, notably bhakti yoga and Tantra

Puraka ("filling in"): inhalation, an aspect of breath control (pranayama)

Purana ("Ancient [History]"): a type of popular encyclopedia dealing with royal genealogy, cosmology, philosophy, and ritual; there are eighteen major and many more minor works of this nature

Purusha ("male"): the transcendental Self (atman) or Spirit, a designation that is mostly used in Samkhya and Patanjali's yoga-darshana

Radha: the God-man Krishna's spouse; a name of the divine Mother

Raja-Yoga ("Royal Yoga"): a late medieval designation of Patanjali's eightfold yoga-darshana, also known as classical yoga

Rama: an incarnation of God Vishnu preceding Krishna; the principal hero of the Ramayana

Ramayana ("Rama's life"): one of India's two great national epics telling the story of Rama; cf. Mahabharata

Recaka ("expulsion"): exhalation, an aspect of breath control (pranayama)

Rig-Veda; see Veda

Rishi ("seer"): a category of Vedic sage; an honorific title of certain venerated masters, such as the South Indian sage Ramana, who is known as maharshi (from maha meaning "great" and rishi); cf. muni

Sadhana ("accomplishing"): spiritual discipline leading to siddhi ("perfection" or "accomplishment"); the term is specifically used in Tantra

Sahaja ("together born"): a medieval term denoting the fact that the transcendental Reality and the empirical reality are not truly separate but coexist, or with the latter being an aspect or misperception of the former; often rendered as "spontaneous" or "spontaneity"; the sahaja state is the natural condition, that is, enlightenment or realization

Samadhi ("putting together"): the ecstatic or unitive state in which the meditator becomes one with the object of meditation, the eighth and final limb (anga) of Patanjali's eightfold path; there are many types of samadhi, the most significant distinction being between samprajnata (conscious) and asamprajnata (supraconscious) ecstasy; only the latter leads to the dissolution of the karmic factors deep within the mind; beyond both types of ecstasy is enlightenment, which is also sometimes called sahaja-samadhi or the condition of "natural" or "spontaneous" ecstasy, where there is perfect continuity of superconscious throughout waking, dreaming, and sleeping

Samatva or samata ("evenness"): the mental condition of harmony, balance

Samkhya ("Number"): one of the main traditions of Hinduism, which is concerned with the classification of the principles (tattva) of existence and their proper discernment in order to distinguish between Spirit (purusha) and the various aspects of Nature (prakriti); this influential system grew out of the ancient (pre-Buddhist) Samkhya-Yoga tradition and was codified in the Samkhya-Karika of Ishvara Krishna (c. 350 C.E.)

Samnyasa ("casting off"): the state of renunciation, which is the fourth and final stage of life (see ashrama) and consisting primarily in an inner turning away from what is understood to be finite and secondarily in an external letting go of finite things; cf. vairagya

Samnyasin ("he who has cast off"): a renouncer

Samprajnata-samadhi; see samadhi

Samsara ("confluence"): the finite world of change, as opposed to the ultimate Reality (brahman or nirvana)

Samskara ("activator"): the subconscious impression left behind by each act of volition, which, in turn, leads to renewed psychomental activity; the countless samskaras hidden in the depth of the mind are ultimately eliminated only in asamprajnata-samadhi (see samadhi)

Samyama ("constraint"): the combined practice of concentration (dharana), meditation (dhyana), and ecstasy (samadhi) in regard to the same object

Sat ("being/reality/truth"): the ultimate Reality (atman or brahman)

Sat-sanga ("true company/company of Truth"): the practice of frequenting the good company of saints, sages, Self-realized adepts, and their disciples, in whose company the ultimate Reality can be felt more palpably

Satya ("truth/truthfulness"): truth, a designation of the ultimate Reality; also the practice of truthfulness, which is an aspect of moral discipline (yama)

Shakti ("power"): the ultimate Reality in its feminine aspect, or the power pole of the Divine; see also kundalini-shakti

Shakti-pata ("descent of power"): the process of initiation, or spiritual baptism, by means of the benign transmission of an advanced or even enlightened adept (siddha), which awakens the shakti within a disciple, thereby initiating or enhancing the process of liberation

Shankara ("He who is benevolent"): the eighth-century adept who was the greatest proponent of nondualism (Advaita Vedanta) and whose philosophical school was probably responsible for the decline of Buddhism in India

Shishya ("student/disciple"): the initiated disciple of a guru

Shiva ("He who is benign"): the Divine; a deity that has served yogins as an archetypal model throughout the ages

Shiva-Sutra ("Shiva's Aphorisms"): like the Yoga Sutra of Patanjali, a classical work on yoga, as taught in the Shaivism of Kashmir; authored by Vasugupta (ninth century C.E.)

Shodhana ("cleansing/purification"): a fundamental aspect of all yogic paths; a category of purification practices in hatha yoga

Shraddha ("faith"): an essential disposition on the yogic path, which must be distinguished from mere belief

Shuddhi ("purification/purity"): the state of purity; a synonym of shodhana

Siddha ("accomplished"): an adept, often of Tantra; if fully Self-realized, the designation maha-siddha or "great adept" is often used

Siddha-Yoga ("Yoga of the adepts"): a designation applied especially to the yoga of Kashmiri Shaivism, as taught by Swami Muktananda (twentieth century)

Siddhi ("accomplishment/perfection"): spiritual perfection, the attainment of flawless identity with the ultimate Reality (atman or brahman); paranormal ability, of which the yoga tradition knows many kinds

Spanda ("vibration"): a key concept of Kashmir's Shaivism according to which the ultimate Reality itself "quivers," that is, is inherently creative rather than static (as conceived in Advaita Vedanta)

Sushumna-nadi ("very gracious channel"): the central prana current or arc in or along which the serpent power (kundalini-shakti) must ascend toward the psychoenergetic center (cakra) at the crown of the head in order to attain liberation (moksha)

Sutra ("thread"): an aphoristic statement; a work consisting of aphoristic statements, such as Patanjali's Yoga Sutra or Vasugupta's Shiva-Sutra

Svadhyaya ("one's own going into"): study, an important aspect of the yogic path, listed among the practices of self-restraint (niyama) in >Patanjali's eightfold yoga; the recitation of mantras (see also japa)

Tantra ("Loom"): a type of Sanskrit work containing Tantric teachings; the tradition of Tantrism, which focuses on the shakti side of spiritual life and which originated in the early post-Christian era and achieved its classical features around 1000 C.E.; Tantrism has a "right-hand" (dakshina) or conservative and a "left-hand" (vama) or unconventional/antinomian branch, with the latter utilizing, among other things, sexual rituals

Tapas ("glow/heat"): austerity, penance, which is an ingredient of all yogic approaches, since they all involve self-transcendence

Tattva ("thatness"): a fact or reality; a particular category of existence such as the ahamkara, buddhi, manas; the ultimate Reality (see also atman, brahman)

Turiya ("fourth"), also called cathurtha: the transcendental Reality, which exceeds the three conventional states of consciousness, namely waking, sleeping, and dreaming

Upanishad ("sitting near"): a type of scripture representing the concluding portion of the revealed literature of Hinduism, hence the designation Vedanta for the teachings of these sacred works; cf. Aranyaka, Brahmana, Veda

Upaya ("means"): in Buddhist yoga, the practice of compassion (karuna); cf. prajna

Vairagya ("dispassion"): the attitude of inner ren

[swaminithyanandaclicks]

Glimpses from Nithya Satsang with HDH Nithyananda Paramashivam 26 April 2020 26 APR 2020 - SUNDAY 8:40 AM IST - NITHYANANDA SATSANG (ENGLISH) - GIST *TODAY SECOND DAY OF THE CHITHIRAI BRAHMOTSAVAM CELEBRATION AT ADI KAILASH AND ALL OTHER SARVAJNAPEETHAMS AROUND THE WORLD. DEVI MEENAKSHI PARASHAKTI IS GRACING IN SARVA ALANKARA SEATED IN SWARNA ANNA VAHANA AND SOMASUNDARESHWARA PARAMASHIVA IS GRACING US IN SARVA ALANKARA ALONGWITH THE DEVI MEENAKSHI, SEATED ON SWARNA RISHABHA VAHANA. LET US OFFER OUR WORSHIP AT THEIR FEET. *PARAMASHIVA'S MESSAGE DIRECTLY FROM KAILASA: *LISTEN: HINDUISM IS THE SCIENCE OF COSMIC BEINGS MANIFESTING ALL THE BEST THINGS FOR HUMAN BEINGS. HINDUISM IS NOT LAND GRABBING, NATION GRABBING, POWER GRABBING, HUMAN GRABBING, IDEOLOGY OR PRINCIPLE OR MANUAL. *AS THE COMMON WORLD UNDERSTANDS RELIGION WITH A LOT OF LOAD, HOW SO MANY COMMITTEES IN THE NAME OF RELIGION AND HOW MANY RELIGIOUS BOOKS HAVE ALLOWED IT OR ENCOURAGED IT, WITH ALL THAT LOAD, COMMON MAN UNDERSTANDS RELIGION. *BUT I WANT WHOLE HUMANITY TO UNDERSTAND: HINDUISM IS UNIQUE BECAUSE IT IS ABSOLUTE LIFE-POSITIVE. *THE FUNDAMENTAL CORE PRINCIPLES OF HINDUISM IS NEITHER LAND GRABBING OR BRAINWASHING OR TRYING TO BECOME POWER CENTER OR KIND OF AN IDEOLOGY ESTABLISHED BY SOMEBODY TO HAVE CONTROL OVER OTHERS - NOTHING OF THIS. *HINDUISM IS PURELY COSMIC BEINGS BRINGING ALL THE BEST THINGS OF THE COSMOS AND GIFTING IT TO HUMAN BEINGS. *FIRST FUNDAMENTAL TRUTH: THE WAY THE COSMIC BEINGS EXIST. FOR EXAMPLE GANAPATI, HE IS ACTUALLY A LIVING BEING, COSMIC BEING. DON'T THINK HE IS JUST SOME PRINCIPLE OR SOME ARTIST’S VISUALISED, PAINTED, DRAWN, FANTASY, NO! HE USES MULTILEVEL BODY. *THERE ARE 14 LEVELS OF BODY: STHOOLA SHARIRA - PHYSICAL BODY WITH FLESH AND BONE, PRANA SHARIRA - BODY MADE OUT OF PURE PRANIC ENERGY, THE LIFE ENERGY, MANO SHARIRA - THE BODY MADE OUT OF COGNITIONS, PRINCIPLES AND THOUGHT CURRENTS, SUKSHMA SHARIRA - BODY MADE OUT OF CORE EMOTIONS, KARANA SHARIRA - BODY MADE OUT OF CAUSAL PRINCIPLES OF COSMOS. THERE ARE 14 LEVELS OF SUCH BODIES. THE GOOD NEWS I HAVE IS, ALL OF US CAN USE ALL THESE 14 LEVELS OF BODIES. THE ULTIMATE, THE PARAMA, THE SUPERCONSCIOUS https://www.instagram.com/p/B_dS3yYAXjO/?igshid=syot9pplnj69

[deboramenozzi]

#happydiwali: Tripurasura era il nome di tre demoni, che in virtù delle austere penitenze praticate e dei sacrifici eseguiti, ricevettero in dono dagli Déi tre città fortificate ed invincibili, una per ciascuno di loro, ubicate nel cielo che ruotavano convergendo raramente, dove avrebbero vissuto per mille anni, solo quando una unica freccia scoccata avrebbe fuso i tre forti in uno sarebbero stati distrutti. Quando i tre demoni cessarono di praticare il bene ed iniziarono ad attaccare gli dèi e i saggi i rishi (saggi) si rivolsero al signore Shiva e chiesero il suo aiuto. Shiva attese il tempo in cui le tre città fortificate convergevano nei cieli quindi montò sul suo carro Pritvi (La Terra), le cui ruote erano Surya e Chandra guidato dal dio Bhrahma, armato di un arco, il Monte Meru la cui corda era il serpente Vasuki, e di una freccia di fuoco, il Signore Vishnu. Shiva colpì con una sola freccia le tre città distruggendole ed uccidendo i tre demoni. Shiva distrugge così la divisione tri-partita dell'essere (Sthula-sharira l'incarnazione esterna; Sukshma-sharira l'intelletto; Karana-sharira la coscienza o l'anima) raffigurate dai tre demoni e ri-unisce tutte e tre le componenti essenziali dell'uomo nella coscienza suprema. Ps: #photobyme. 🔱🏹🕯📿 #deepawali #happydiwali2019 #diwali💥 #hinduism #instaphoto #instahindu #instadiwali #diwaliitaly #bologna #deboramenozzi #spiritualità (presso Bologna, Italy) https://www.instagram.com/p/B4IVpqmoiIZ/?igshid=1bdqxs00nmgef

[katirabhavesh05-blog]

Jai Maa Raja Rajeshwari! ૐ ShivayaShiva “Raja Rajeswari is the presiding deity of Sri Chakra she is the mother of love and grace. All sentient and insentient being are linked to, and dependent upon her power for their existence. She is the personification of the Divine desire to create the universe and also the Divine desire to merge the creation back into the ultimate Bhraman (God the father). This two fold desire is the basis of love, the vivifying bond that ties the Creator and the created. She controls our minds and sensory organs and holds the key to transcendental knowledge. She resides on the top of the head (Sahasrara) , and also in the second chakra (Swadisthana). She is having for hands and three eyes. She wields in her four hands the noose, the goad, sugar cane bow, and five flowered arrows. Her three eyes are Sun, Moon and fire representing the three triads in creation. Her crown is decorated with the crescent moon the symbol of divine delight. The noose represents strong determination and love by which She binds the whole creation. The goad is the symbol of the power of knowledge, it is the wrath of fiery emotions by which the whole creation is spurred into activity. The sugar cane stem depicts the mind principle of man. The five flowered arrows are the five tanmatras ,sound, touch, form, taste and smell the source of the five elements. She is having three forms, the gross physical form (sthula sharira), subtle astral form, (sukshma sharira) and the causal archetypal form of the macrocosm and microcosmic creation. When She is meditated upon, this ultimate energy, in the first and second chakra (Muladhara and Swadhisthana) the sadhaka (spiritual aspirant) is performing internal fire sacrifice. She emerges out of the lotus chakras as Kundalini the supreme power elevating the sadhaka. The graceful Mother removes evil and develops goodness within all of us. She is the power of Bhraman; pure consciousness embodied. She is the bliss of "Sat - Chit - Ananda" existence, knowledge and bliss.” http://www.dattapeetham.com/india/datta/RajaiLarg.html

[dancecostumesandjewellery]

Know What To Wear While Doing Bharatnatyam

There are a few assortments of Bharatnatyam outfits, some of which don't confine the artist's developments, while the others do. The cutting edge costumes are profoundly emblematic, as their motivation is to extend the artist's "sukshma sharira", in the material world.

 Sorts of Bharatnatyam Costume

 There are 2 most well-known styles, which are imaginatively utilized in the Bharatnatyam Costumes. One is the Skirt style (Saree), which is wore in a masterful way and the other in vogue form is the Pajama style. In these styles the outfits are inherently weaved with various religious themes and structures in strings of unadulterated gold and sparkling silk. The creases of the sari are hung in such a way, to the point that it opens out in an excellent way which exhibits the whole zari work particularly amid emblematic stances like Muzhu Mandi, which is a full sitting posture and Aria Mandi which demonstrates a half sitting posture.

 Bharatnatyam costumes for women

 Bharatnatyam costumes for women look like Dance Sarees, yet are particular for the move. Notwithstanding the likeness to saris, they are not single bits of fabric, but rather mix of various exceptionally sewed pieces. This customization makes them less demanding to wear, and less demanding to move in than a sari. Most costumes include creased pieces at the abdomen than fan out alluringly amid different developments. The Dance Costumes are brilliant and vivid. They acquire from the sari convention the utilization of differentiating outskirt colors, and the fringes of the different bits of the outfits shape designs that beautify the artist's frame. Women wear a tight fitting 'choli' of indistinguishable shading and material from the 'dhoti'.

 Jewelries for Bharatnatyam

 Bharatnatyam artists wear an exceptional arrangement of adornments known as "Temple Jewelry" amid the execution. 'Armlets', 'wristlets' or 'bangles', 'hoops' and 'pieces of jewelry' serve to improve the artist appearance. Women wear a 'veni' or semi hover of genuine or counterfeit blooms round the bun or plait of the hair. In the focal point of the brow a 'tika' or dab is inspired. The most regular things of gems are the 'thalaisaman' (headpiece), with the 'rakodi', worn simply over the blossoms in the hair, and the 'Chandrasuryan' (moon and sun) on either side, as the head symbolizes the paradise. The ear trimmings comprise of three pieces, the 'maatal' (chain), 'jhumki' (hanging stud) and the 'thodu', which fits on to the flap.

 At https://www.dancecostumesandjewelry.com/ you can buy Dance Practice Saree, dance costumes and dance jewelries at reasonable rates.

[ozarde]

Tweeted

> Antahkarana (Sanskrit: "inner conscience" or "the manifest mind") — the Mental faculty of the Sukshma Sharira (astral body), comprising Intellect, Instinct and Ego. It consists of 1. Manas (the mind), 2. Chitta (the memory), 3. Buddhi (the intellect) and 4. Ahańkāra (the ego).

— Sandeep Ozarde (@sandeepozarde) February 19, 2018

[unlimitedpossibility]

Pulse Diagnosis

   Pulse Diagnosis

Pulse Diagnosis is the most powerful Diagnostic tool in Ayurveda to understand the cause of any Ailment or Disease in Human body.

Pulse Diagnosis is a science perfected overtime and has been most

Accurate  diagnostic procedure even today.

Through Pulse Diagnosis  Physician can determine Prakurti- Vikruti,

The status of Doshas  in each organ and effects on Dhatus , Mansa

And Sukshma sharira.

The root cause of all diseases is imbalance of Tridosha

(Vata,Pitta and Kapha) and cause for Tridosha imbalance is

Improper  food and activities.

Pulse Diagnosis i e Nadi Pariksha is an age old   Technique to detect the existing Tridosha imbalance of a person.

Through Pulse Diagnosis  determined Vata,Pitta and Kapha effects and

Their current status in the body which is the base of diagnosis and

Treatment in Ayurveda.

In Tridosha Vata imbalance is most dangerous which leads to other

Two doshas that is Pitta and Kapha .

The principles of Ayurveda follow the natural way to diagnose

Diseases and bring back balance to body.

Nadi Pariksha Pulse Diagnosis is one of most  Effective and Non-Invasive Method  of  Diagnosis. Pulse Diagnosis is a time-tested Ayurvedic technique of diagnosis. It can accurately diagnose mental and physical ailments. To understand the Pulse  examination Ayurvedic Physician consider The three parameter which is based on 1 Size or Volume of the Pulse 2 Number or rapidity of Pulse 3 Rhythm or regularity of the Pulse.

Note;- Nadi Pariksha is done on an empty stomach or 2 1/2 hrs after consuming food. You may have water during this period.

Nadi Pariksha is part of Vedic Knowledge and is passed on from Guru to disciple depending on spiritual evolution of the disciple.

The basic Mantra of Ayurveda is in Prevention of the suffering of human being and   to provide them a healthy, energetic and long life. Physicians practicing Ayurveda can decipher the body constitution by Pulse diagnosis

It is better to consult Nadi specialized Ayurvedic Physician for details.

According to “Ayurveda ”health means balance in three primary life forces. That is “Vata” “Pitta” and “Kapha” Physician practicing Ayurveda can find imbalance in these three primary life forces by Nadi Pariksha that is also called Pulse Diagnosis. Due to imbalance of Vata,Pitta & Kapha our body start to suffer & if this suffering is continues it Develops into disease.

[maddy53182-blog]

Part 1. Basics of material nature.

Now, let’s start to understand the constituents of material world. As clearly stated by krishna in bhagvath gita, this world is made of 5 + 3 items. 5 include earth, water, air, fire and ether which are in general termed gross elements or jada sharira. While the next 3 elements are mind, intelligence and ego also called subtle body or sukshma sharira. Now a human is a combination of all these 8…

[ayurvedainitiative-blog]

Nadi Pariksha

Nadi Pariksha

Nadi Pariksha is the most powerful Diagnostic tool to understand the cause of any Ailment or Disease in Human body.

Nadi Pariksha is a science perfected overtime and has been most

Accurate  diagnostic procedure even today.

Through Nadi  Pariksha  Physician can determine Prakurti- Vikruti,

The status of Doshas  in each organ and effects on Dhatus , Mansa

And Sukshma sharira.

The root cause of all diseases is imbalance of Tridosha

(Vata,Pitta and Kapha) and cause for Tridosha imbalance is

Improper  food and activities.

Nadi Pariksha is an age old   Technique to detect the existing Tridosha imbalance of a person.

Through Nadi Pariksha determined Vata,Pitta and Kapha effects and

Their current status in the body which is the base of diagnosis and

Treatment in Ayurveda.

In Tridosha Vata imbalance is most dangerous which leads to other

Two doshas that is Pitta and Kapha either good or bad purpose.

The principles of Ayurveda follow the natural way to diagnose

Diseases and bring back balance to body.

Nadi Pariksha Pulse Diagnosis is one of most  Effective and Non-Invasive Method  of  Diagnosis. Nadi Pariksha Pulse Diagnosis is a time-tested Ayurvedic technique of diagnosis. It can accurately diagnose mental and physical ailments. To understand the Nadi  examination Ayurvedic Physician consider The three parameter which is based on 1 Size or Volume of the Pulse 2 Number or rapidity of Pulse 3 Rhythm or regularity of the Pulse.

Note;- Nadi Pariksha is done on an empty stomach or 2 1/2 hrs after consuming food. You may have water during this period.

Nadi Pariksha is part of Vedic Knowledge and is passed on from Guru to disciple depending on spiritual evolution of the disciple.

The basic Mantra of Ayurveda is in Prevention of the suffering of human being and   to provide them a healthy, energetic and long life. Physicians practicing Ayurveda can decipher the body constitution by Nadi Pariksha  Pulse diagnosis

It is better to consult Nadi specialized Ayurvedic Physician for details.

According to “Ayurveda ”health means balance in three primary life forces. That is “Vata” “Pitta” and “Kapha” Physician practicing Ayurveda can find imbalance in these three primary life forces by Nadi Pariksha that is also called Pulse Diagnosis. Due to imbalance of Vata,Pitta & Kapha our body start to suffer & if this suffering is continues it Develops into disease.

[unlimitedpossibility]

Nadi Pariksha

Nadi Pariksha

Nadi Pariksha is the most powerful Diagnostic tool to understand the cause of any Ailment or Disease in Human body.

Nadi Pariksha is a science perfected overtime and has been most

Accurate  diagnostic procedure even today.

Through Nadi  Pariksha  Physician can determine Prakurti- Vikruti,

The status of Doshas  in each organ and effects on Dhatus , Mansa

And Sukshma sharira.

The root cause of all diseases is imbalance of Tridosha

(Vata,Pitta and Kapha) and cause for Tridosha imbalance is

Improper  food and activities.

Nadi Pariksha is an age old   Technique to detect the existing Tridosha imbalance of a person.

Through Nadi Pariksha determined Vata,Pitta and Kapha effects and

Their current status in the body which is the base of diagnosis and

Treatment in Ayurveda.

In Tridosha Vata imbalance is most dangerous which leads to other

Two doshas that is Pitta and Kapha either good or bad purpose.

The principles of Ayurveda follow the natural way to diagnose

Diseases and bring back balance to body.

Nadi Pariksha Pulse Diagnosis is one of most  Effective and Non-Invasive Method  of  Diagnosis. Nadi Pariksha Pulse Diagnosis is a time-tested Ayurvedic technique of diagnosis. It can accurately diagnose mental and physical ailments. To understand the Nadi  examination Ayurvedic Physician consider The three parameter which is based on 1 Size or Volume of the Pulse 2 Number or rapidity of Pulse 3 Rhythm or regularity of the Pulse.

Note;- Nadi Pariksha is done on an empty stomach or 2 1/2 hrs after consuming food. You may have water during this period.

Nadi Pariksha is part of Vedic Knowledge and is passed on from Guru to disciple depending on spiritual evolution of the disciple.

The basic Mantra of Ayurveda is in Prevention of the suffering of human being and   to provide them a healthy, energetic and long life. Physicians practicing Ayurveda can decipher the body constitution by Nadi Pariksha  Pulse diagnosis

It is better to consult Nadi specialized Ayurvedic Physician for details.

According to “Ayurveda ”health means balance in three primary life forces. That is “Vata” “Pitta” and “Kapha” Physician practicing Ayurveda can find imbalance in these three primary life forces by Nadi Pariksha that is also called Pulse Diagnosis. Due to imbalance of Vata,Pitta & Kapha our body start to suffer & if this suffering is continues it Develops into disease.