#chitananda

[kericyoga]

The new @yoga.chit.chat Podcast dropped today. The theme is “sankalpa”, the Sanskrit word for intention. Link in my bio. . The highest intentions of practicing Anusara Yoga are chit (consciousness) and ananda (bliss). Individual students may practice yoga for different reasons (physical, mental, emotional, spiritual) but they all want essentially the same thing. Every yoga student wants to learn, grow, and expand their awareness and/or they want to create more joy in life, for themselves and/or others. . Personally, one of my main intentions is to explore and expand the boundaries of my body, mind, and heart. I love discovering what I can do and how far I can go in this human form! . What is your intention for your yoga practice? . #yoga #yogaphilosophy #philosophy #intention #sankalpa #chitananda #yogachitchat #yogadude #yogalife #yogalove #yogapose #armbalance #exploration #inspiration #motivation #yogaover45 #fitover45 (at Burbank, California) https://www.instagram.com/p/Bxks0FLBBg0/?igshid=nt4m0mkurr8i

[doyoudreamlikeido]

“The bliss of the self is eternal. It never perishes and you are yourself that. That is your real nature. But through ignorance and desire you have forgotten your real nature.”

– Swami Chitananda

[supersingh-sbs]

What does Shambhu mean? The name originates from the word Shambhu meaning Source of Bliss/ Happiness (‘sham’ meaning happiness; ‘bhu’ source) and it is a synonym for Lord Shiva. The name also means benevolent or kind and belonging to Lord Shiva. Shiva is in a constant state of bliss : “Sham”. Shiva is also called as ‘Pushti Vardhanam’ the one who nourishes all the beings in the universe.To be happy and delightful, we depend on Lord Shiva’s (Shambhu’s) bliss and happiness. He is dancing in eternal joy never afflicted by something. Therefore He is also called as Chitananda (chit + andnda meaning consciousness and bliss). Therefore the constant state of blissful existence justifies the name ‘Shambhu’. What does Hara Hara Shiva Shambo mean? It is essentially a devotional chant to Lord Shiva, which acknowledges him as pure consciousness and calls on his powers. Shambho in Sanskrit translates as “the auspicious one” and chanting this sound is said to have the power to destroy your sufferings and liberate you into higher consciousness. ✨🌈🌻👁🔱🐍🍂🌺💀💎🌙🎨🍃🌷🕉📿🌿🌀🌼🍃🔔🐚🌸🍁🔆💎🌈🙏🏻🍂✨ Hara Hara Mahadev Shiva Shambhu ✨🌈🌻👁🔱🐍🍂🌺💀💎🌙🎨🍃🌷🕉📿🌿🌀🌼🍃🔔🐚🌸🍁🔆💎🌈🙏🏻🍂✨ (at Ocean Place Resort & Spa) https://www.instagram.com/p/CfntfMpOhRz1S5llLHrfJQ9OcvN9gxKVeMCwxY0/?igshid=NGJjMDIxMWI=

[shinymoonbird]

ॐ

Can an ornament exist as other than gold, which is the substance (vastu)? Without Self — the sole existing reality — , where is the body? He who thinks the body to be himself is an ajnani. He who takes himself to be Self is a jnani, who knows Self. Know thus.

— Ekatma Vivekam - The Knowledge of the Oneness of Self, Verse 4

Note: 

Brahman has five aspects—existence, consciousness, bliss, name and form (sat-chitananda-nama-rupa)—, the former three being its real aspects (satya amsas) and the latter two being its unreal aspects (mithya amsas). The three real aspects are likened to gold, which is the vastu (the substance or reality), while the two unreal aspects are likened to ornaments, which are but names and form temporarily assumed by gold. Whereas gold is permanent and unchanging, its names and forms, the ornaments, are transient and subject to change.

Self is existence-consciousness-bliss (sat-chit-ananda), while the body is a mere name and form. Just as an ornament cannot be other than gold, its substance, so the body cannot be other than Self, the sole existing reality (vastu). However, though the gold assumes a name and form and appears as an ornament, it would be wrong to take the gold to be that name and form. Likewise, though Self might appear to assume so many names and forms— this whole universe—, it would be wrong to take Self to be one of those names and forms— the body. He who thus takes himself to be the body is an ajnani, one who lacks true knowledge.

As explained by Sri Bhagavan in verse 17 of Ulladu Narpadu, the difference between an ajani and a Jnani is that in the experience of an ajnani 'I’ is limited to the measure of the body (that is, to the name and form of the body), whereas in the experience of the Jnani 'I' shines as the limitless Self, other than which the body cannot exist. That is, the ajnani feels 'the body alone is I' (like a fool who thinks 'the ornament alone is gold'), whereas the Jnani feels 'the body is also I' (like a wise person who understands 'the ornament is also gold').

In The Mountain Path Vol.19, Nº I, January 1982 (pdf)

[kericyoga]

“Cosmic Balance” by @edwincourtenay. He has managed to visually capture how I feel when I practice yoga. My sense of self dissipates as my consciousness expands and I connect with the Universe. It doesn’t happen in every practice and it is often only for a moment. Then I’m back in my body in the material world again. Swipe left for the original photo. ... #pressingdreams - Day 9 - #urdhvaprasaritaekapadasana #standingsplits (3rd photo) ... #cosmicbalance #purusha #spirit #consciousness #yoga #meditation #expandedconsciousness #chit #chitta #tantra #yogaart #yogaartist #yogaisart #yogalove #yogalife #chitananda #yogaformen #yogaman #yogamen #yogadude #yogauniverse #universe #balance (at Los Angeles, California) https://www.instagram.com/kericyoga/p/Bp-VSlBjorX/?utm_source=ig_tumblr_share&igshid=gxu4q71ypao4

[shinymoonbird]

ॐ 

 Pode um adorno existir como diferente do ouro, que é a substância (vastu)? Sem o SER — a única realidade existente — , onde está o corpo? Aquele que pensa que o corpo é ele mesmo é um ajnani. Aquele que se toma a si mesmo como sendo o Ser é um jnani, que conhece o Ser. Saiba, assim.

— Ekatma Vivekam - O Conhecimento da Unicidade do Ser, Versículo 4 

ॐ

Nota:

Brahman tem cinco aspectos: existência, consciência, bem-aventurança, nome e forma (sat-chitananda-nama-rupa), sendo os três primeiros os seus aspectos reais (satya amsas) e os dois últimos sendo os seus aspectos irreais (mithya amsas). Os três aspectos reais são comparados ao ouro, que é o vastu (a substância ou a realidade), enquanto os dois aspectos irreais são comparados aos adornos, que são apenas nomes e forma temporariamente assumidos pelo ouro. Enquanto o ouro é permanente e imutável, os seus nomes e formas, os adornos, são transitórios e sujeitos a mudanças.

O SER é existência - consciência - bem-aventurança (sat-chit-ananda), enquanto o corpo é um mero nome e forma. Assim como um adorno não pode ser outra coisa senão o ouro, a sua substância, assim também o corpo não pode ser senão o Ser, a única realidade existente (vastu). No entanto, embora o ouro assuma um nome e forma e apareça como um adorno, seria errado tomar o ouro por ser esse nome e forma. Da mesma forma, embora o Ser pareça assumir tantos nomes e formas— todo este universo—, seria errado tomar o Ser por ser um desses nomes e formas— o corpo. Assim, aquele que se toma por ser o corpo é um ajnani, aquele que não possui conhecimento verdadeiro.

Como explicado por Sri Bhagavan no versículo 17 de Ulladu Narpadu, a diferença entre um ajani e um Jnani é que na experiência de um ajnani "eu" é limitado à medida do corpo (isto é, ao nome e forma do corpo), enquanto que na experiência do Jnani "eu" brilha como o SER ilimitado, além do qual o corpo não pode existir. Ou seja, o ajnani sente "só o corpo é eu" (como um tolo que pensa que "o adorno é o ouro"), enquanto o Jnani sente "o corpo também é eu" (como uma pessoa sensata que entende "o adorno é também ouro").

In The Mountain Path (O Caminho da Montanha) Vol.19, Nº I, Janeiro 1982 (pdf)