Need for Personal Reorganization Monday August 16th and August 23rd, 2021

 

Harih Om.

With the blessings of his Guru Pujya Swamiji Dayananda Saraswati, Shri Uday Acharya is presenting a series of online talks on many important topics connected to Vedanta and Spirituality, commencing from Monday, August 2nd, 2021. Each topic will have two modules of one hour each spread over two Mondays from 7 pm to 8 pm.

The second topic to be covered in this series is "Dealing with Hurt and Guilt".

Date: Monday August 16^th and August 23^rd, 2021,

Time: 7 pm to 8 pm IST.

Platform: Skype.

Please note: No recordings will be shared.

Participation Charges Rs. 300/- per topic.

The Amount can be sent through online banking, PayTm or G-pay before the session begins.

Bank Details: Uday Acharya, HDFC Bank A/c. 00131000014415 IFSC: HDFC 0001102

Paytm/G-Pay: Cell Phone No. 7043222705

 

Topics listed have been scheduled between August 2021 and January 2022. Kindly message your full name and the topics you wish to participate. Each topic is spread over 2 Mondays between 7 pm to 8 pm. Charges for each topic is Rs. 300/- per participant, payable before the beginning of the relevant sessions.

Kindly also provide your skype login id. for sending a skype invite.

	Monday Skype Workshops Schedule August 2021 to January 2022
1	Dealing with Hurt and Guilt	Aug 2&9
2	Need for Personal Reorganization	Aug 16&23
3	Vedic View and Way of Life	Sep 5&12
4	You are the Problem, and You are the Solution	Sep 19&26
5	What is Meditation	Oct 3&10
6	Understanding Anger and Fear	Oct 17&24
7	Freedom from Helplessness	Nov 7 &14
8	Emotional Maturity through the Knowledge of Vedanta	Nov 21&28
9	Action and Reaction	Dec 5&12
10	Purpose of Prayer	Dec 19&26
11	Eeshwara in One's Life	Jan 2&9
12	the Meaning of Mantras	Jan 16&23

 

Sessions are held on Skype platform every Monday 7 pm. Participation is restricted to 20 persons per topic.

Interested persons may kindly message Kalpana Acharya 9998380632.

Any change in schedule will be intimated to you in advance.

 

For more details, contact us on 7043222705.

Hari Om.

 

Regards,

Kalpana Acharya

Uday Acharya

Salutations unto Acharya Shankara

Experience and Knowledge

Experience and Knowledge

The popular view about Vedanta today is that mere knowledge about the Self is not enough for liberation.... it requires an intimate personal experience in order to to realize the self.

This dichotomy of direct and indirect knowledge (i.e. experience and knowledge) come from the concept of difference between the Real Self (Atma) and the Superimposed Self (Jiva).

Vedanta reveals the identity between the these two, and points out that the difference is apparent. The seeking self and the sought self are one and the same. This is similar to the story of the desperate tenth person searching for the missing tenth person.

Realization of the tenth person is not a new experience but a recognition of a fact. If at all, the new experience is the experience of understanding ..... an aha experience.

The word 'realization' has two meanings - a) to make real and b) to become aware of something. To realize your potential, a) you have to put in effort and achieve something which is not yet achieved (apraaptasya praapti).

However, in the case of the tenth person, realization is about a mistake that .was due to oversight. Here b) you achieve what is already achieved (praaptasya praapti). Change is not in the experience but in the cognition (understanding). This cognitive change is called realization or direct knowledge.

Realization in Vedanta is not about striving for a new experience but about putting a familiar experience into perspective. It is about seeing a familiar experience with new eyes - the eyes of knowledge.

Vedanta says that the experience of Self is self revealing but not self recognized. The first aspect of the Self (self evidence) is independent of the mind, but the second (self recognition) is dependent on the mind that has been enlightened by the teaching of Vedanta.

In the clear understanding of Vedanta, the dichotomy of direct and indirect knowledge is negated. Vedanta is said to be the direct means of knowledge in regard to the self. This is because Vedanta does not describe the Self but reveals the Self as what you are - 'Tattvamasi'.

Sri Raaja Raajeshwari Stotram

Vishnu Shatpadi Stotram - Six Verses in Praise of the Lord

Sakshi Chaitanya

‘I’:  saakshi chaitanya – my ‘truth’

i : reflection of the ‘truth’, vyaavahaarika Chaitanyam. The ‘I’ which is covered by ignorance and appearing as if it is a separate entity.

‘I’,  which appears as i is ever existent all-knowing, all pervading, undifferentiated chit, Pure knowledge. i am non different from ‘I’. Whenever ‘I’ connect Myself with My adjunct ‘maayaa,

The Painted Canvas

Spirit was the original Experience before dawn of creation.

Nothing else existed but Spirit.

Experience alone was.

Whole, Undivided, One without a second.

Riding on Spirit was Nature – the principle of creation.

The potential to create division as it were.....

of experiencer, experienced and experience.

The potential for creating diversity

was neither different from Spirit

nor non-different from it.

Spirit, with the agency of Nature,

Became the source

for all that moved or breathed in creation.

More blogs at Speaking Tree

One of my Vedanta articles has been posted on my Speaking Tree blog site. The link is provided below:

I am Spirit
http://www.speakingtree.in/public/spiritual-blogs/seekers/god-and-i/hello-world-i-am-spirit

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The ‘Aha’ Experience

Spirit originally existed as Experience 

before dawn of creation.

Nothing else existed but Spirit.

Experience alone was.

Whole, Undivided, One without a second.

Riding on Spirit was Nature – the principle of creation.

The potential to create division as it were.....

The Search for the elusive "I"

Who am I?

Am I ....

Uday? Its just a name.

Man? Its just an identity.

Indian? Its just a Geographical accident.

Human Being? Its just a category.

Living Being? Its just an expression of Life.

 

Who am I?

Drig Drishya Viveka

Colours are known as objects of the seeing eye. The eye is known as an object of the perceiving mind. Thoughts in the mind are known as objects to the witness self, whereas the self is never known as an object.

Forms appear in various ways – blue or yellow; big or small; short or long, etc.. Forms are many and varied, but they are all seen through a single glance of the eye.