Sandra Heber Percy interview the famous yogi master Paramahamsa Prajnanananda the most important issues of spirituality.
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Sandra - What is' the essence of every religion? 
Paramahamsa Prajnanananda - The essence of every religion is personal experience of the Divine, which becomes possible through spiritual discipline. The term sadhana means any spiritual practice that allows the researcher to realize God and is the method by which you can achieve the purpose of life - the goal - and assumes a form of discipline aimed at this particular purpose. In the field of religion, sadhana includes all religious practices, ceremonies and rituals that lead to the realization of spiritual truths: we can therefore say that sadhana is the practical aspect of religion. Between religion and spirituality is very little difference.
Sandra - start with the best-known texts: What is the meaning the Bhagavad Gita? What is the essence of his teaching?
Paramahamsa Prajnanananda - The Bhagavad Gita is a song. The Gita is the song of God, one of the most famous texts of the Hindu tradition, in which Krishna, an incarnation of Vishnu, which we believe, explains to Arjuna the meaning of the eternal principle of right action, of moral duty. The Gita teaches that the Absolute, the Brahman, is perfect harmony and the sense of separation or not free (or you have to attain liberation) only arises because we ignore the real nature of the self. Nevertheless, thanks to the discrimination of knowledge, we can realize the Self.
When our eyes are no longer dazzled by the idea of \u200b\u200bmatter, there apriaremo the light of knowledge and discover that there is nothing inanimate. Everything is the manifestation of Brahman, at the same time is vital energy, mind, knowledge, bliss, divine energy and life. The world and all its objects have been created to be lived and inhabited by the Lord. The implementation is the ability to recognize the presence of absolute principle, every event, every action, every thought in one's self and others. God can be likened to a circle whose center is everywhere and whose circumference is nowhere, for God is evident everywhere.
Sandra - What are the different schools of thought that teach the Vedanta?
Paramahamsa Prajnanananda - The three main doctrines of the Advaita Vedanta of Adi Sankara are [approximately 788-820 AD], the Vishishta Advaita [non-qualified dualism] by Ramanujam [about 1200 AD] and Dwaita [dual] Madhwa of [approximately 1300 AD]. The school of Advaita or non-duality is the oldest and most commonly accepted. Vedanta, is equivalent to the teachings of Adi Shankara.
Sandra - Can you explain the meaning of the term "Advaita."
Paramahamsa Prajnanananda - The word "Advaita" comes from the Sanskrit word "Dvait", "two, dual, preceded by the prefix" a ", which means" negation ". Then Advaita means "not two, non-dual" and refers to the unit value, which does not allow any duality.
Sandra - The word "philosophy" means love and the pursuit of wisdom and knowledge. It is correct that the Vedanta ADAV simply a philosophy, or is it different from all other philosophies?
Paramahamsa Prajnanananda - There is a fundamental difference between the Vedanta and other philosophies. In Vedanta the search for truth is not the ultimate goal, after knowing the truth in fact, one must live it and become the truth itself. The Vedanta is the study of our true nature, the essence of humanity and all creation. Its goal is to free humans from the ignorance that makes them feel inadequate and limited. It can not be classified simply as a philosophy or a school of thought, but rather should be considered a direct transmission of knowledge of self.
Sandra - What are the three fundamental principles of Advaita Vedanta of Sankaracharya?
Paramahamsa Prajnanananda - are
1) Brahma Satyam, only the Ultimate Reality is real.
2) Jagat Mithya: the universe is unreal.
3) Jivo Brahmaiva Na Parah: the individual self (no more than the Ultimate Reality, the Absolute).
Although the Ultimate Reality is the source of the universe, does not constitute an intrinsic part. To understand this concept, we use a classical analogy. Consider the relationship between the sun and its reflection on a lake: it is clear that the sun is the source of this reflection, but continues to exist even without it. Similarly, as the sun is the only true source of this reflection, so the Ultimate Reality is the only source of the entire universe, which is a reflection.
Sandra - The sun's reflection on the lake there, but it is unreal, because the "true reality" that generates it is the light of the sun. The second claim, "the universe is unreal," he means to express this concept?
Paramahamsa Prajnanananda - The second principle of the doctrine of non Shankaracharya says that the universe does not exist, but exists only as a reflection of sunlight on water. Without the sun there would be no reflection and no Ultimate Reality there would be no universe. So as the sun is independent of what happens to its reflection, the Ultimate Reality is not affected by what happens in the universe, although it is the source.
Sandra - And the third?
Paramahamsa Prajnanananda - The third principle of Shankara reminds us that our individual self is a direct manifestation of Ultimate Reality. The Self is the cause and source of the body and mind, as well as the Ultimate Reality is the source of the entire universe, the self is not an intrinsic part of anything, as the sun is not an intrinsic part of her reflection. It is always present, beyond the illusory appearances, caused by the activities and modifications of the mind. When the veil of illusion is removed, the self is experienced directly and because it is a direct manifestation of Ultimate Reality, it also has direct experience of the latter.
Sandra - Can you give me an explanation of the Brahman?
Paramahamsa Prajnanananda - The entire system of Advaita Vedanta can be summed up in this form to:
Jagan mithyā jiva brahma satyam brahma iva nāparam.
which states that the Absolute is the only Reality: the world is an illusion individual soul is not different from the Absolute, in fact they are identical. The world is a creation of the illusory nature, a superimposition of the "Absolute himself. Because of so much confusion that I like to call ignorance, but only momentary blindness, the incarnated soul imagines to be different from the Source, the Absolute Brahman, and lives well in a world of plurality, to be considered a separate entity. The truth is that everything can not be anything but the very substance of the Absolute Brahman, since all creation is a manifestation superimposed on itself, like a movie projected on the screen, there is illusion of living a story and dialogues. The momentary forgetfulness of who we really are, disappears with the dawn of knowledge, with the return of memory.
The illusory nature of the world, is experienced after reaching a certain level of achievement. This fact is considered very important by Shri Shankara because the experience was very vivid for him. This illusory nature, maya is the cosmic game of God, the lila. According to many scholars, the term includes the idea of \u200b\u200bMaya lila and surpasses it. God is one, but this unit is not limited and therefore I can look like when I want variety. Outside of the cosmic manifestation, God transcends the definitions and can not be described either as one or as many, is limited and unlimited, without a second, and all that is perceived is God This is the teaching of the Upanishads assert that even that is limited el'illimitato, one without a second and whatever we perceive is nothing more than that usually define the term God or Consciousness. The manifest world is the game of his appearance in his infinite knowledge, so too is real. There atro outside of consciousness. Everything is God
Brahman can not be explained in words nor conceived by the mind. It can not be described as beyond all description. Can be expressed only by the word sat-cit-ananda, existence, consciousness and bliss. It is both personal and impersonal. It is called
antaryami, the Soul of souls, and also the creative energy, prakriti, as only the Absolute has the inner power immanent. Being transcendental, beyond the universe. He is the creator, the sustainer and the destroyer of this universe, and these functions are symbolized by Brahma, Vishnu and Shiva respectively. It is the source of everything and the end of it all, the object of devotion inspirer of morality. In short, God is everything.
Sandra - I am the Absolute or are used as an instrument of God?
Paramahamsa Prajnanananda - depends on identifying: If you identify with the body and mind, you're a tool, an object. In reality we are not aware of individual wave separated from the sea of \u200b\u200bcosmic consciousness, but we are the same ocean of consciousness, so we consider individual only because of ignorance. The spirit of God became man, and then the man is the ocean of Cosmic Consciousness, God Himself. The true nature of man is this self-knowing, the witness changeless change of body, mind and external world. The Self is the only factor constant in man and integrates all physical and mental factors into a coherent whole, coordinating the various functions of the body, mind and other organs. Maintains the identity of the man despite all the changes in the inner and outer worlds. Man is essentially spirit, bright and self-sufficient. The Kena Upanishad (1:2) states: "It's the life of every life." This
true self makes a person aware of his individuality and diversity of the world. It is this awareness that distinguishes him from non-sentient beings. It is self-evident and needs no proof. The immortality of the self, atma, is described detail in the Gita. The knowledge of the immortality of the self dissolves all fear of death, for fear of death is not nothing but a clinging to the ego with all the consequences of anxiety, fear and suffering. The desire for worldly pleasures, leading to the reincarnation of the self, can be overcome through knowledge and the disappearance of desires leads to immortality. The immortality of the self can be achieved through meditation on the scientific technique of Kriya Yoga: This is the paradise within.
Sandra - A very common question: what 'death?
Paramaham sa Prajnanananda - Death is not the end of an individual, just as birth is not the beginning. What then is death? The event of death means that the Self (along with the subtle body that includes the mind with all its impressions) leaves the physical body at that time and the mental impressions become the seeds of future births. To decide on the future birth is the last thought that emerges before his death, because every thought, and therefore also the last, is shaped by the prevailing desires in life, so the desires are the root of birth and death.
Sandra - What hides our reality?
Paramahamsa Prajnanananda - The different waves that arise in the memory (chitta) hide the self, but you can hear a faint reflection of the self in these waves that cover it. These waves are samskaras (the sum of the impressions of our past actions). The true nature of the self can not be achieved as long as it remains just one wave in the lake of memory, chitta. Once all the waves subside, the yogi reaches nirvikalpa samadhi or the state of absence of karmic seeds, a level which can be reached when the shares are no longer included in the subconscious impressions and therefore cease to be links. In this state all the veils are lifted, we perceive the Self that shines in your own glory, and we understand that is not an aggregation of elements, but the basis of being eternal. As ever, the Self can not be born or die, is immortal, indestructible, imperishable is the essence of intelligence.
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Links- Bio of Paramahamsa Prajnanananda
- "Yoga the path to the Divine"
- "Meeting with two great yogi"
- "The Universe inner-journey through the chakras"
- "The game of the soul"
- "The path of 'love'
- official website Paramahamsa Prajnanananda
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Other related links- " Kriya Yoga" - the book of Paramahamsa Hariharananda
- Interview with Paramahamsa Hariharananda
- Bio of Paramahamsa Hariharananda
- Paramahamsa Hariharananda official website
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