ArshaVidya.Org

https://youtu.be/MTuf781wdUA

Five pras or vital airs (3) Excerpt from Pujya Swami Viditatmanandaji’s Vedntasra Samna is the fifth vyu: samno nma arramadhyagatitaptnndisamkaraakara. ... Samna is that vital force which assimilates food and drink and has its seat in the middle of the body. 82 Samna means that which equalizes everything. The vital air that equalizes everything is located in the middle of the body, in the region of the stomach or navel. Aita means food that is eaten and pta means that which is drunk. All the food that we eat and drink is equalized or digested. The purpose of samna-vyu is digestion. It is explained further in the next passage: samkaraantu paripkakaraa rasarudhiraukrapurdikaraamiti yvat. Assimilation means digestion of food and its conversion into chyle, blood, semen, excretion and other materials of the body. 83 This doesn’t appear in the original text and looks like an extrapolated passage. Paripkakaraam means to digest or cook. The food we eat is said to be further cooked in our stomachs. The food is first cooked in the fields by fire in the form of sun; it is then cooked in the kitchen fire, and, finally, it is cooked in the fire that obtains in the stomach. Samna-vyu helps digest food and converts it into rasa or chyle, rudhira or blood, msa or muscle tissue, medas or fat tissue, asthi or bone marrow, ukra or semen, and pura or excretion; these are the sapta-dhtus, the seven materials of which the body is made. Samna-vyu equalizes all the food and converts it into the various dhtus or elements that make up our bodies. Weekend Bhagavad Gita class with Sri Swami Viditatmanadaji today at, https://www.youtube.com/watch?v=wOYdwu9SzgI

We are opening the AVG to everyone without a mask from 28 th of June Swami Viditatmanandaji will be here end of June and will be taking in-person 4 th July camp ... Preventive measures such as masking and social distancing are optional and it is visitors' choice and responsibility. At this time children below 12 are discouraged from overnight camping. Parents with children below 12 should wait till 28 th of June for PA gov. guidelines before making plans for 4 th of July Camp Independence Family Vedanta Camp 2021 (In-person & Online) Swami Viditatmanandaji and Swami Muktatmanandaji Friday, July 02 (Begins at 8 pm with Orientation and Satsang) Monday, July 05 (Concludes at lunch) 2021 Topic: BG Ch 02.19 | || 19|| ya ena vetti hantra yah chaina manyate hatam ubhau tau na vijnto nya hanti na hanyate The one who thinks this (self) to be the killer and the one who thinks of it as the killed, both do not know. This (self) does not kill; nor is it killed. Topic: Vivekacudamani 3 durlabha trayamevaitaddevnugrahahetukam | manuyatva mumukutva mahpuruasaraya || 3 || 3. There are three things that are rare indeed and are due to the grace of God namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage. ******** To Register: [email protected] Or Call at 570 - 992 - 2339 X 1- 210 or Mobile: 570 - 656 - 0193 https://arshavidya.org/live/ TENTATIVE COURSE SCHEDULE: Friday, July 2nd, 2021 8:00-9:00 pm Welcome Address and Introduction Saturday and Sunday, July 03 & 04 5:45-7:00 am Abhisheka to Lord Dakshinamurti 7:00-7:30 am Guided Meditation 9:00 - 10:00 am Bhagavad Gita 2.19 Class 1 with Swami Viditatmanandaji 11:00 -12:00 Noon Vivecacudamani Verse 3 with Swami Muktatmanandaji 12:00-12:15 pm Afternoon Arati

Hastamalakiyam Hastmalakcrya was one of the four primary disciples of Adi Shankara. When the crya asked him who he was, he spontaneously replied with 12 beautiful verses.

Panchadasi Chapter 15 and Hastmalakyam Summer Vedanta Course with Swamini Svatmavidyananda

Aparoksha Anubhuti Swami Dayananda Saraswati in 2008

https://youtu.be/P3jnZuB7uJA

Arsha Vidya Gurukulam

Bhagavad Gita weekend class Ch. 5

uklmbaradharam Excerpt from Pujya Swami Dayanandaji’s Prayer Guide uklmbaradhara viu aivara caturbhujam... prasannavadana dhyyet sarvavighnopantaye I meditate upon (Lord Vighnahara), the one who wears a white garment, who is all-pervasive, who has a (bright) complexion like the moon, who has four hands, who has a cheerful face, for the removal of all obstacles. This is a very interesting verse meant as a prayer that one may overcome vighnas, obstacles. We pray for the resolution of all vighnas, obstacles vighna-upantaye. There are obstacles in the way of anything that you undertake. There may be starting trouble or even difficulties all the way. To avoid the obstacles, vighnas, you offer a prayer in the beginning requesting that all obstacles be removed or resolved. This is a prayer to Lord Gaea. It can be a prayer to Lord Viu also. You invoke the Lord as Gaea, the one who removes all obstacles. Dhyyet vighna-upantaye. Dhyyet, may one think of, do meditation, dhynam, upon. In fact, it should be understood as dhyymi, I meditate or dwell upon; otherwise, it is not a prayer. You are asking yourself to do dhynam, to visualize, think of and pray. To whom should you pray and why? Vium, the one who is sarva-vypi, all pervasive. This aspect of all pervasiveness indicates that he has no location, that there is no location. All that is here is Ívara. If you say he is inside, then the Lord also is limited. If you say he is outside, then again, the Lord is limited. However, if we say he is inside and outside, we mean that he is limitless, sarva-vypinam. Vium dhyymi is I salute, I pray to, I meditate upon Viu, who is all pervasive. For the purpose of meditation, upsana, we give the Lord a form. aivara, he is of the color of the moon, the autumnal moon. He has four hands, caturbhujam. All hands are Ívara’s hands. Here, the four hands indicate that he is there to bless you. Each hand is a symbol, an indication of what he is. Two of his four hands, caturbhuja, hold the akha, conch, and cakra, discus. The third hand is in the abhaya-hastam, offering protection, and the fourth points to his feet, the place of refuge, Do not be afraid, come to my feet and I will give you protection. These kinds of symbols are good for upsana. uklmbaradharam is the one who wears white clothes. White stands for purity, uddha-sattva. He is one who is all sattvam, meaning all-knowing. Prasannavadanam is one who has a cheerful face. He is the one whose nature is fullness, nanda-svarpa. You will find seeming contradictions in all such descriptions. He is all-pervasive, but wears white clothes! He is all-pervasive, but one who has four hands! If you look beyond this, you can understand the beauty of it - one is the truth or nature, svarpa, and the other is the form for your upsan or visualization. You need a form to which you can offer a flower. This verse is generally chanted to propitiate and obtain the blessing of Lord Vighnahara, the remover of all obstacles, Lord Gaea.