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Adi Shankara's Morning Prayer to BrahmanPratah Smaranam is a set of 3 + 1 verses offered as Prayer to Brahman. These original Sanskrit Verses were composed by Jagad-Guru (Word Teacher) Adi Shankara, and these verses have been translated (from Sanskrit to English) and explained in in detail in this 54 minute long podcast. Download it here.
In this 66-MINUTE-LONG-DISCOURSE titled "ANALYSIS OF THE OBSERVER," Sam Yogi takes a look at the emotions bewildering the observer that is you --- desire, fear, passions, frustrations, perpetual suffering and sorrow, unending rancor. In particular, he zeros in on your fear of not being able to find a mate, your fear of not being able to climb the corporate ladder, your fear of not being able to ever own a real (or a big) house, your fear of not being "successful" in life, etc.
A mother and a child are walking. A dialogue ensues.
Child: Mom, I am hungry.
Mom: Child, but you have had your meal.
Child: But I am still hungry.
Mom: You will again eat tomorrow, you have had your meal for the day. Now, go to sleep.
They both go to sleep. After a while ...
Child (getting up from sleep): Mom, my stomach hurts.
Mom: I know, now go back to sleep.
Child: Can I eat something?
Mom: You will again eat tomorrow; now go back to sleep.
Child: Mom, I am very hungry, and my stomach hurts.
Mom: Hmm.... I will work all day tomorrow, and then you will get something to eat. Now, go back to sleep, and after a while, the stomach will stop hurting.
What is going on here may not be typical in America, but it happens in parts of India and Africa, even today.
Because we don't think beyond our family, beyond our progeny, if at all we think about anyone other than our "selves," we have become self-seekers. We exploit, we plunder, while children (and mothers) the world over are the exploited.
Even those who earn enough in the third world to feed their families spend on alcohol and starve their wives and children!
What goes around, comes around. However, beyond KARMA, beyond the seeking of enlightenment, beyond liberation (and bondage) lies the PURUSHA, the observer. Listen to the ANALYSIS OF THE OBSERVER to learn more about what you are, and what you can do beyond the practical thought: I will grab enough for me and my progeny and my family and and parents and then I am done. My duty is towards my family, my community, my country, and to hell with everyone else!
53 Discourses on the Ashtavakra Gita:1st Chapter, Shlokas 1 to 10 - Discourse 1
1st Chapter, Shlokas 11 to 20 - Discourse 2
2nd Chapter - Discourse 3
3rd Chapter - Discourse 4
4th Chapter - Discourse 5.1
5th Chapter - Discourse 5.2
6th and 7th Chapters - Discourse 6.1
8th Chapter - Discourse 6.2
9th Chapter - Discourse 7
10th Chapter - Discourse 8
11th Chapter - Discourse 9
12th Chapter - Discourse 10
13th Chapter - Discourse 11
14th & 15th (Part 1) Chapter- Discourse 12
15th Chapter (Part 2) - Discourse 13
15th (Part 3) & 16th (Part 1) Chapters - Discourse 14
16th Chapter (Part 2) - Discourse 15
17th Chapter (Part 1) - Discourse 16
17th Chapter (Part 2) - Discourse 17
17th Chapter (Part 3) - Discourse 18
17th Chapter (Part 4) - Discourse 19
18th Chapter (Part 1) - Discourse 20
18th Chapter (Part 2) - Discourse 21
18th Chapter (Part 3) - Discourse 22
18th Chapter (Part 4) - Discourse 23
18th Chapter (Part 5) - Discourse 24 Study-Guide 24
18th Chapter (Part 6) - Discourse 25 Study-Guide 25
18th Chapter (Part 7) - Discourse 26 Study-Guide 26
18th Chapter (Part 8) - Discourse 27 Study-Guide 27
18th Chapter (Part 9) - Discourse 28 Study-Guide 28
18th Chapter (Part 10) - Discourse 29 Study-Guide 29
18th Chapter (Part 11) - Discourse 30 Study-Guide 30
18th Chapter (Part 11) - Discourse 31 Study-Guide 31
18th Chapter (Part 12) - Discourse 32 Study-Guide 32
18th Chapter (Part 13) - Discourse 33 Study-Guide 33
18th Chapter (Part 14) - Discourse 34 Study-Guide 34
18th Chapter (Part 15) - Discourse 35 Study-Guide 35
18th Chapter (Part 16) - Discourse 36 Study-Guide 36
18th Chapter (Part 17) - Discourse 37 Study-Guide 37
18th Chapter (Part 18) - Discourse 38 Study-Guide 38
18th Chapter (Part 19) - Discourse 39 Study-Guide 39
18th Chapter (Part 20) - Discourse 40 Study-Guide 40
18th Chapter (Part 21) - Discourse 41 Study-Guide 41
Partial Summary - Discourse 42
18th Chapter (Part 22) - Discourse 43 Study-Guide 43
18th Chapter (Part 23) - Discourse 44 Study-Guide 44
18th Chapter (Part 24) - Discourse 45 Study-Guide 45
18th Chapter (Part 25) - Discourse 46 Study-Guide 46
18th Chapter (Part 26) - Discourse 47 Study-Guide 47
18th Chapter (Part 27) - Discourse 48 Study-Guide 48
18th Chapter (Part 28) - Discourse 49 Study-Guide 49
19th Chapter (Part 1) - Discourse 50 Study-Guide 50
19th Chapter (Part 2) - Discourse 51 Study-Guide 51
Summary Discourse # 1 - Discourse 52
Summary Discourse # 2 - Discourse 53
21 Discourses on the Avadhuta Gita:In the 2nd chapter, the AVADHUTA aptly comments in a verse:
VISHA VISHWASHYA RAUDRASYA MOHA MOORCHAA PRADASYA CHA
It means, this world is VISHA (or poison), it gives nothing but MOHA (delusion) and MOORCHAA (unconsciousness via a kick or a knock-out) via RAUDRA (scorching heat or cindering pain)...
Learn more on how to get past your sorrows and sufferings via the discourses below:
1st Chapter, Verses 1 to 9 - Discourse 1
1st Chapter, Verses 10 to 13 - Discourse 2
1st Chapter, Verses 14 to 19 - Discourse 3
1st Chapter, Verses 20 to 22 - Discourse 4
1st Chapter, Verses 23 to 25 - Discourse 5
1st Chapter, Verses 26 to 29 - Discourse 6
1st Chapter, Verses 30 to 33 - Discourse 7
1st Chapter, Verses 34 to 37 - Discourse 8
1st Chapter, Verses 38 to 41 - Discourse 9
1st Chapter, Verses 42 to 45 - Discourse 10
1st Chapter, Verses 46 to 49 - Discourse 11
1st Chapter, Verses 50 to 53 - Discourse 12
1st Chapter, Verses 54 to 57 - Discourse 13
1st Chapter, Verses 58 to 61 - Discourse 14
1st Chapter, Verses 62 to 65 - Discourse 15
1st Chapter, Verses 66 to 76 - Discourse 16
2nd Chapter, Verses 1 to 9 - Discourse 17
2nd Chapter, Verses 10 to 22 - Discourse 18
2nd Chapter, Verses 23 to 29 - Discourse 19
2nd Chapter, Verses 30 to 40 - Discourse 20
2nd Chapter Summary - Discourse 21
Katha Upanishad is one of the important upanishads which impart "Brahma-Vidya" or the knowledge of Brahman. Brahmavid has translated the entire first chapter in the following three discourses for the benefit of knowledge seekers world-wide. From the fourth discourse onwards, the instructions by Yama (Lord of Death) to Nachiketas (the disciple, a nine year old boy) are dealt with in detail for the discerning listener who wants to move from digesting the information towards awakening the spirituality within:
Introduction, Chapter 1, Part 1 Discourse 1
Introduction, Chapter 1, Part 2 Discourse 2
Introduction, Chapter 1, Part 3 Discourse 3
Detailed Discourse, Chapter 1, Part 1, Mantras 19 to 29 Discourse 4
Detailed Discourse, Chapter 1, Part 2, Mantras 1 to 6 Discourse 5
Detailed Discourse, Chapter 1, Part 2, Mantras 7 to 11 Discourse 6
Detailed Discourse, Chapter 1, Part 2, Mantras 11 to 13 Discourse 7Detailed Discourse, Chapter 1, Part 2, Mantras 14 to 18 Discourse 8 Study-Guide 8
Detailed Discourse, Chapter 1, Part 2, Mantras 18 to 21 Discourse 9 Study-Guide 9
Detailed Discourse, Chapter 1, Part 2, Mantras 21 to 25 Discourse 10 Study-Guide 10
"Yoga Nidra" or Yogic Sleep (38 minutes)Practice Yogic Sleep or Psychic Sleep or "Yoga Nidra" while lying down in "Shavasana" or the Corpse Pose (i.e., preferrably, without a pillow). If you have to use a pillow, use a thin and soft pillow. Practice with your eyes closed, stay awake, do not sleep. Also, if you have a Yoga Mat, practice by lying flat on the mat (this might be better, since we are all neurologically conditioned to fall asleep if we lie on our bed --- and the key is to keep your eyes closed, without sleeping).
Before clicking on the link below to begin the practice, you should make all necessary arrangements like turning the light off / low lighting, covering your body with a blanket, etc. Once the audio begins, you have to lie down with eyes closed, and can't make any movement for 37 to 38 minutes. Thank You. Click on the link below to begin:
Sam Yogi guides you into Yogic Sleep
Satva, Rajas, Tamas:
Satva is Tranquility or Serenity, Rajas is Activity or Dynamism, and Tamas is Lethargy or Sloth. Saatvik food is not excessively spicy, juicy, substantial (like rice, beans), and results in longevity, and makes you happy. Raajasik food is bitter, sour, salty, very very hot, spicy, burning , rough, abrasive, and pungent. Raajasik food results in grief and unhappiness! Taamasik food is stinking, left-over (by others), non-pure, stale, cooked a while ago... Listen to the 49 minute long discourse explaining these three different Gunas, unless, you are already into helping animals by not eating meat...
Sadhana Panchakam: Brahmavid SamYogi explains the mystery behind God-Realization or Self-Realization of Ancient masters by translating the five hymns composed by Adi Shankara. Also explained are the four Maha Vakyas (or great statements): Aham Brahmasmi (I am Brahman), Tattwamasi (Tat is That, Twam are You: You are THAT), Ayam Atmah Brahmah (This Atman or Soul is Brahman or the Over-Soul), Prajnanam Anandam Brahman (Brahman is of the nature of Prajna or Wisdom and Ananda or Bliss). An equivalent great statement was uttered by Christ: "I and my Father (in Heaven) are one and the same."
Mandukya Upanishad: The Upanisad begins emphatically with the statement - "Aum Etyeda Aksharam Idam Sarvam", which means - the letter AUM (or OM) is all this. In this podcast, Sam Yogi explains how this is similar to the saying in other Upanisads, where it is stated - "In the beginning was the "Sabda" or sound, the "Sabda" was with "Brahman" or the Source, the "Sabda" was "Brahman." This is similar to the way John's Gospel opens the statement: In the beginning was the Sound, the Sound was with God, the Sound was God. ...The lucid explanation of what Brahman is and what it is not happens in the last sutra, 22 minutes into the discourse. Please listen to the definition of Brahman, as Sam Yogi explains; it is put in words here: "It not consciousness of the internal world; it is not the consciousness of the internal world; it is not the consciousness of both worlds; it is not a mass of consciousness; it is not the state of waking; it is not simple consciousness; it is not simply unconsciousness. So, what is it? It can not be seen; it is beyond the utility of day to day activities; it can not be grasped by the organs of action; it can't be inferred; it is beyond logical thinking; it is indescribable..."