Spiritual Gupshup - Holistic Education Sunday Satsang

BG 7.16: O best amongst the Bharatas, four kinds of pious people engage in my devotion—the distressed, the seekers after knowledge, the seekers of worldly possessions, and those who are situated in knowledge.

BG 7.17: Amongst these, I consider them to be the highest, who worship me with knowledge, and are steadfastly and exclusively devoted to me. I am very dear to them and they are dear to me.

BG 7.19: After many births of spiritual practice, one who is endowed with knowledge surrenders unto me, knowing me to be all that is. Such a great soul is indeed very rare.

BG 7.21: Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form.

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BG 7.8: I am the taste in water, O son of Kunti, and the radiance of the sun and the moon. I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.\

BG 7.12: The three states of material existence—goodness, passion, and ignorance—are manifested by my energy. They are in me, but I am beyond them.

BG 7.14: My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto me cross over it easily.

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Dussehra /Vijay Dashami - The day is celebrates as Lord Ram killing Meghnath ,Kumbhkaran and Raavana . What we can learn from killing of this demons is that they are not outside somewhere but inside us and lets do a pledge to understand the demons with in and try to kill them.

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BG 7.5: Such is my inferior energy. But beyond it, O mighty-armed Arjun, I have a superior energy. This is the jīva śhakti (the soul energy), which comprises the embodied souls who are the basis of life in this world.

BG 7.6: Know that all living beings are manifested by these two energies of mine. I am the source of the entire creation, and into me it again dissolves.

BG 7.7: There is nothing higher than myself, O Arjun. Everything rests in me, as beads strung on a thread.

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This chapter begins with Shree Krishna describing the material and spiritual dimensions of God’s energies. He explains that similar to beads strung on a single thread, all these energies have originated from Him and rest in Him. The entire creation begins and dissolves into Him. Although it is very difficult to overcome His material energy Maya, those who surrender to Him can easily cross over it by His grace.

He then describes the four kinds of people who engage in His devotion and the other four who do not surrender to Him. He says that those devotees who worship Him in knowledge with their mind and intellect merged in Him, are dearest to Him. Yet, some are deluded by material desires and surrender to the celestial gods, who bestow upon them temporary material prosperity. However, these celestial gods also get their powers from the Supreme Lord. Therefore, the worthiest object of devotion is the Almighty God Himself.

Shree Krishna further confirms that He is the ultimate truth and the highest authority. He possesses several divine attributes such as omnipotence, omnipresence, and omniscience. However, His divine Yogmaya power hides His imperishable nature and eternal divine form. Those devotees who surrender to Him and take His shelter receive the divine knowledge of the Supreme God, the self, and the entire field of the karmic actions.

Verses -

BG 7.3: Amongst thousands of persons, hardly one strives for perfection; and amongst those who have achieved perfection, hardly one knows me in truth.

BG 7.4: Earth, water, fire, air, space, mind, intellect, and ego—these are eight components of my material energy.

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Navaratri is a Hindu festival that spans nine nights (and ten days) and is celebrated every year in the autumn. It is observed for different reasons and celebrated differently in various parts of the Indian cultural sphere. Theoretically, there are four seasonal Navaratri. However, in practice, it is the post-monsoon autumn festival called Sharada Navaratri that is the most observed in the honor of the divine feminine Devi (Durga). The festival is celebrated in the bright half of the Hindu calendar month Ashvin, which typically falls in the Gregorian months of September and October.

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आध्यात्मिक जीवन के 4  स्तंभ -  सत्संग, साधना, सेवा, सदाचार

IN this Episode we will discuss Sewa & Sadachaar

Sewa-- Selfless service or Seva  is a service which is performed without any expectation of result or award for performing it. Such services can be performed to benefit other human beings or society. Seva means Service and Selfless Efforts for Welfare of All. A more recent interpretation of the word is "dedication to others".

Sewa is perhaps considered the most important part of any spiritual practice. It lies at the heart of the path of karma yoga—selfless action—and asks us to serve others with no expectation of outcome.

Sadachaar -- Virtue is a trait or quality that is deemed to be morally good and thus is valued as a foundation of principle and good moral being. Personal virtues are characteristics valued as promoting collective and individual greatness. In other words, it is a behavior that shows high moral standards. Doing what is right and avoiding what is wrong.

सदाचार, गुण, भलाई, धर्म, नैतिक सदगुण, शील

morality

नैतिकता, सदाचार, शील, पुण्यशीलता, नीति-नाटक

good behavior

अच्छा व्यवहार, सदाचार

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In this episode we will discuss first tow pillars of Spiritual life Satsang and Sadhana ...

सत्संग

भली संगत, अच्छी सोहबत।

Satsang -- satsaṅga / satsangam is a word which comes from Sanskrit, meaning to associate with true people, or to be in the company of true people.  It is also related to sitting with a sat guru, or in a group meeting  seeking that association.

Sadhana-- is a generic term coming from the yogic tradition and it refers to any spiritual exercise that is aimed at progressing the sādhaka towards the very ultimate expression of his or her life in this reality.

One must follow these 4S's  path to make progress in their spiritual life .Satsang and Sadhna helps us in following ways --

A contemporary spiritual teacher and yogi, Jaggi Vasudev, defines sādhanā as follows:[6]

The historian N. Bhattacharyya provides a working definition of the benefits of sādhanā as follows:

B. K. S. Iyengar (1993: p. 22), in his English translation of and commentary to the Yoga Sutras of Patanjali, defines sādhanā in relation to abhyāsa and kriyā:

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Chapter 6: Dhyān Yog The Yog of Meditation In this chapter, Shree Krishna continues the comparative evaluation of karm yog (practicing spirituality while continuing the worldly duties) and karm sanyās (practicing spirituality in the renounced order) from chapter five and recommends the former. When we perform work in devotion, it purifies the mind and deepens our spiritual realization. Then when the mind becomes tranquil, meditation becomes the primary means of elevation. Through meditation, yogis strive to conquer their mind, for while the untrained mind is the worst enemy, the trained mind is the best friend. Shree Krishna cautions Arjun that one cannot attain success on the spiritual path by engaging in severe austerities, and hence one must be temperate in eating, work, recreation, and sleep. He then explains the sādhanā for uniting the mind with God. Just as a lamp in a windless place does not flicker, likewise the sādhak must hold the mind steady in meditation. The mind is indeed difficult to restrain, but by practice and detachment, it can be controlled. So, wherever it wanders, one should bring it back and continually focus it upon God. When the mind gets purified, it becomes established in transcendence. In that joyous state called samādhi, one experiences boundless divine bliss. Arjun then questions Shree Krishna about the fate of the aspirant who begins on the path, but is unable to reach the goal due to an unsteady mind. Shree Krishna reassures him that one who strives for God-realization is never overcome by evil. God always keeps account of our spiritual merits accumulated in previous lives and reawakens that wisdom in future births, so that we may continue the journey from where we had left off. With the accrued merits of many past lives, yogis are able to reach God in their present life itself. The chapter concludes with a declaration that the yogi (one who strives to unite with God) is superior to the tapasvī (ascetic), the jñānī (person of learning), and the karmī (ritualistic performer). And amongst all yogis, one who engages in bhakti (loving devotion to God) is the highest of all.

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