Author: nadayogi

The Mahabharata is one of the longest and most revered epic poems in Hindu mythology, traditionally attributed to the sage Vyasa. It is a vast narrative that consists of approximately 100,000 shlokas (couplets) and is divided into 18 parvas (books or sections). Here is a concise summary of the Mahabharata:

1. The Background: The Mahabharata begins with the story of the Kurukshetra War, a great conflict between two branches of the Kuru dynasty—the Pandavas and the Kauravas. The root cause of the war is a complex web of familial and political issues, including the longstanding rivalry between the cousins.

2. The Birth of the Pandavas and Kauravas: King Shantanu of Hastinapura marries Ganga and later Satyavati. Ganga gives birth to Devavrata, who later becomes Bhishma. Satyavati’s sons, Vichitravirya and Chitrangada, die prematurely, leading to the birth of the Pandavas and Kauravas through different queens—Kunti and Madri.

3. The Pandavas’ Challenges: The Pandavas—Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva—face numerous challenges, including the infamous game of dice in which they lose their kingdom and are forced into exile for thirteen years.

4. The Bhagavad Gita: During the Kurukshetra War, just before the battle commences, Arjuna, one of the Pandavas, is filled with doubt and moral dilemma about fighting against his own relatives. Lord Krishna, serving as his charioteer, imparts the teachings of the Bhagavad Gita, a philosophical and spiritual discourse on duty, righteousness, and the nature of existence.

5. The War of Kurukshetra: The epic climaxes with the great Kurukshetra War, where the Pandavas and Kauravas engage in a fierce battle. The war lasts for eighteen days, resulting in the victory of the Pandavas, but with significant losses on both sides.

6. Aftermath and Dhritarashtra’s Lament: Following the war, Yudhishthira becomes the king, but the aftermath is marked by grief and lamentation. Dhritarashtra, the blind king and father of the Kauravas, reflects on the consequences of the war, particularly the loss of his sons.

7. The Departure of Pandavas: After ruling for a while, the Pandavas decide to renounce the kingdom and embark on a journey towards the Himalayas, accompanied by a dog symbolizing the god Dharma.

8. The Ascension: In the end, the Pandavas and several other characters from the epic ascend to the heavenly realms, marking the conclusion of the Mahabharata.

The Mahabharata is not just a story of war but a compendium of diverse narratives, including mythological tales, moral and ethical discourses, and profound philosophical insights. It remains a cornerstone of Hindu literature and philosophy, influencing countless generations with its timeless wisdom and storytelling.

The Narada Bhakti Sutra is a classical Sanskrit text attributed to the sage Narada, believed to have been composed around the first millennium BCE. It consists of 84 aphorisms (sutras) that succinctly outline the principles of Bhakti, which is the path of devotion and love towards the divine. Here is a brief summary:

1. Definition of Bhakti: Narada defines Bhakti as intense and unwavering love for the Supreme Being (God).
2. Qualities of a Devotee: The text describes the characteristics of a true devotee, emphasizing qualities such as humility, selflessness, and devotion.
3. Nature of God: Narada discusses the nature of the Supreme Being, emphasizing that God is infinite, all-pervading, and the source of all creation.
4. Pathways to Devotion: The text outlines various paths to cultivate devotion, including prayer, worship, and meditation. It suggests that genuine love and surrender to God are essential.
5. Obstacles to Devotion: Narada identifies obstacles that may hinder the development of Bhakti, such as ego, attachment, and distractions.
6. Levels of Bhakti: The sutras describe different stages of Bhakti, ranging from the initial attraction to God to the highest level of complete absorption and union with the divine.
7. Fruits of Bhakti: Narada explains the rewards of practicing Bhakti, including spiritual liberation (Moksha) and eternal bliss in the presence of the divine.
8. Universal Love: The text emphasizes the universality of Bhakti, asserting that it transcends distinctions of caste, gender, and social status. Anyone, regardless of background, can practice and attain the highest spiritual realization through devotion.

Overall, the Narada Bhakti Sutra serves as a concise guide to the philosophy and practice of Bhakti, offering insights into the nature of devotion, the qualities of a true devotee, and the transformative power of love and surrender to the divine.

mātrā-sparśhās Tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tāns-titikṣhasva bhārata

BG 2.14: O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.

Just because the seasons change, we never stop performing our duty. We continue on. This text, tells us that we have to learn to tolerate the ups and downs and learn to not be distracted from our main purpose. We tolerate our failures, we tolerate our success, because both can distract us.

Our sensory perception is designed to do what it does. If we taste something good, we want more. If we smell something nice we want to smell it again. If we see something beautiful we want to keep looking at it. This goes for negative things as well. If we hear some ugly screeching sounds we want it to stop. Here Krishna is saying to Arjuna, don’t worry about these perceptions, just tolerate it. Tolerate not giving in to what they are telling your mind. They are designed for survival. We love sweet foods because sweet foods in nature provided very useful calories when food was scarce. The problem with evolution is that we have changed our environment much faster than evolution has changed our reaction to things. There were no candy bars, soda, cake, or cookies lying around our gathering paths 500 years ago. Food was scare. Especially sweet food. There were no packages of cigarettes or bottles of alcohol rolling around either. There were very few instant gratifications. And even in all of that, 400BC Vyasu had the foresight to give us this advice. Tolerate the changes. Tolerate the urges. Tolerate desires when the mind is designed to desire. And the more you do so, the more those desires fade away.

Why let them fade away? Why do we not want them. He says right there in the text, they are fleeting perceptions of happiness. They are temporary. And once you satisfy one of them, another immediately arises. Over and over and over until you are living your entire life just to temporarily satisfy a desire only to turn around, and do it again. We believe there is more to life than that. There is sustainable happiness outside of all that. Without all that. Within.

Yin and Vinyasa are two different styles of Yoga that have distinct characteristics and intentions. Here’s how they differ:

1. Yin Yoga: Yin Yoga is a slow-paced, passive style of Yoga that focuses on long-held seated or reclining poses. The primary goal of Yin Yoga is to target the deep connective tissues, such as ligaments, fascia, and joints, rather than the muscles. The poses are typically held for 3 to 5 minutes or even longer, allowing for a deep release and stretch in the body. Yin Yoga often incorporates elements of mindfulness and meditation, emphasizing relaxation and surrender. It is a quiet and introspective practice that aims to promote flexibility, increase circulation, and cultivate a calm state of mind.
2. Vinyasa Yoga: Vinyasa Yoga, on the other hand, is a dynamic and flowing style of Yoga that synchronizes movement with breath. It involves a series of poses linked together in a sequence, transitioning smoothly from one pose to the next. Vinyasa classes can vary in pace, intensity, and style, but they generally offer a more active and energetic practice compared to Yin Yoga. Vinyasa Yoga focuses on building strength, flexibility, and cardiovascular endurance. It often incorporates elements of Sun Salutations and offers opportunities for inversions, arm balances, and backbends. Vinyasa classes can be creatively designed and may vary depending on the teacher’s style and preferences.

In summary, Yin Yoga is a slow, passive practice that targets deep connective tissues and emphasizes relaxation, while Vinyasa Yoga is a more dynamic, flowing practice that focuses on movement, breath coordination, and building strength. Both styles offer unique benefits, and choosing between them depends on your personal preferences, goals, and the kind of experience you seek on the mat.

The Koshas, also known as the Pancha Koshas, are a concept from ancient Indian philosophy, specifically from the Vedantic tradition. They describe the different layers or sheaths that make up the human being, encompassing both the physical and subtle aspects of our existence. The word “Kosha” in Sanskrit means “sheath” or “covering.” The five Koshas are:

1. Annamaya Kosha (Physical Sheath): This is the outermost layer and represents the physical body, composed of the five elements—earth, water, fire, air, and ether. It includes the bones, muscles, organs, and other physical structures that make up the body.
2. PranaMaya Kosha (Vital Sheath): This Kosha relates to the vital energy or life force within the body. It encompasses the breath, energy channels (nadis), and energy centers (chakras). It represents the physiological functions and the subtle energy that supports the physical body.
3. Manomaya Kosha (Mental Sheath): This Kosha refers to the mental and emotional aspects of our being. It includes thoughts, feelings, emotions, desires, and the workings of the mind. It is associated with the faculty of the intellect, reasoning, and decision-making.
4. Vijnanamaya Kosha (Intellectual Sheath): This Kosha represents the higher intellect and wisdom. It relates to intuition, discernment, insight, and deep knowledge. It is associated with the ability to discriminate between truth and falsehood, and it reflects our higher consciousness.
5. Anandamaya Kosha (Bliss Sheath): This is the innermost Kosha, representing pure bliss and the state of profound happiness and contentment. It is associated with spiritual realization and the experience of unity and oneness with the divine. It transcends the limitations of the individual self and connects to the universal consciousness.

According to the Vedantic philosophy, these Koshas are nested within each other, with the physical body being the outermost layer and the blissful core of existence being the innermost layer. The goal is to realize the unity of these Koshas and understand one’s true nature as the eternal and blissful Self, beyond the limitations of the physical and mental aspects of existence.

There is a common idea in eastern thought that says “you are not the voice of the mind—you are the one who hears it.” as stated by Michael Singer. This wasn’t a new idea when he said it and is very common in mindfulness teachings, Zen Buddhism, Yoga, and other esoteric lessons toward enlightenment.

When you stop to think about it. When someone says, “You are not the thoughts racing through your mind, you are the one who observes those thoughts.” It’s kind of mind blowing. You dance around the idea, “Am I the voice?”, “Am I the hearer?” What the heck is happening?

Thoughts like these, and other koan-type-statements which are the focus of zen traditions, are designed just for that type of mental gymnastics. They create a sense of awe. The sound of one hand clapping sort of thought paths. The blankness of a statement or question that has no end.

However, in this case humans happen to have a full understanding of the actual answer.

The experience of hearing a voice in your head is known as “inner speech” or “self-talk.” It’s a normal part of human experience and is thought to be a way that we communicate with ourselves, organize our thoughts, and plan our actions.

When you hear the voice in your head, it’s not necessarily someone else who is listening. It’s more likely that you are both the speaker and the listener. In other words, you are the one generating the inner speech, and you are also the one perceiving it.

Some researchers have suggested that inner speech is a way that we simulate conversation with others, or that it’s a way that we use language to organize our thoughts and actions. Others have suggested that it’s a way that we regulate our emotions or focus our attention.

Overall, the experience of hearing a voice in your head is a complex and multifaceted phenomenon, and it likely involves multiple cognitive processes and brain regions. Are brain is that amazing!

Cognitive processes that are thought to be involved in generating the voice in your head. Here are a few:

1. Language production: One of the key cognitive processes involved in generating the voice in your head is language production. This involves activating the neural networks that are responsible for producing and understanding language. When you generate inner speech, you are essentially using the same cognitive processes that you would use to speak out loud, but without actually moving your vocal cords.
2. Working memory: Another important cognitive process involved in generating inner speech is working memory. Working memory is the system that allows us to temporarily hold and manipulate information in our minds. When you generate inner speech, you are using working memory to hold the words and phrases that you are thinking about.
3. Attention: Attention is another important cognitive process involved in generating inner speech. When you focus your attention on a particular task or idea, you are more likely to generate inner speech related to that task or idea. Conversely, if your attention is distracted, your inner speech may be more scattered or unfocused.
4. Self-awareness: Finally, self-awareness is an important cognitive process that is involved in generating the voice in your head. When you generate inner speech, you are essentially talking to yourself, and this requires a certain level of self-awareness. Self-awareness allows you to reflect on your own thoughts and feelings, and to monitor and regulate your own behavior.

These are just a few of the cognitive processes that are thought to be involved in generating the voice in your head. The experience of inner speech is likely to be a complex interplay of multiple cognitive processes, and researchers are still working to fully understand how these processes work together to produce this phenomenon.

So am I the observer and the observed? Yes, when you hear the voice in your head, you are both the observer and the perceiver. In other words, you are the one generating the inner speech, and you are also the one who is aware of and perceiving that speech.

This is because inner speech is a self-generated experience, meaning that it arises from within your own mind. Unlike external speech, which involves speaking out loud and perceiving the sounds that you produce, inner speech involves generating the sounds internally and perceiving them within your own mind.

As a result, when you generate inner speech, you are both the speaker and the listener. You are the one producing the words and phrases, and you are also the one who is perceiving and experiencing those words and phrases.

It’s worth noting, however, that the experience of inner speech can vary from person to person. Some people may experience their inner speech as more like a conversation with a separate “voice,” while others may experience it more as a kind of silent thinking. Regardless of how you experience your inner speech, though, you are likely both the observer and the perceiver of that experience.

Santosha is a Sanskrit word that means contentment, satisfaction, or being at ease. It is one of the Niyamas (observances) in the Yoga Sutras of Patanjali, which describes it as a state of inner peace and joy that arises from accepting the present moment and being grateful for what one has, rather than constantly seeking external pleasures or possessions.

In Yoga, Santosha is considered an important quality to cultivate, as it helps individuals to find happiness within themselves, regardless of their external circumstances. It is believed that by practicing Santosha, one can cultivate a sense of inner calm and develop a more positive outlook on life.

What’s interesting is that most of the time when people think about Santosha they think about contentment. However, when we consider the context of Santosha we realize that if we are worried about the future, or thinking about the past, i.e., not fully present, we cannot be content.

Being in the moment, also known as mindfulness, has roots in many different cultures and practices. It is often associated with Buddhism, particularly the practice of Vipassana meditation, which emphasizes developing awareness and insight through focused attention on the present moment.

However, the concept of mindfulness can also be found in other traditions, such as Yoga, Taoism, and Stoicism. In Yoga, for example, the practice of mindfulness is considered an essential part of achieving a state of inner peace and tranquility. Similarly, in Stoicism, the philosopher Epictetus taught that one should focus on what is within their control and let go of worries about the future or regrets about the past.

Today, mindfulness has become a popular practice in its own right, with many people turning to techniques such as meditation, breathing exercises, and body awareness to help reduce stress, improve mental clarity, and cultivate a greater sense of well-being.