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Mainiohko Q & A Svaamii S:n taholta! Selittää mm. mikä on advaita-vedaantan metodin (vicaara/vitshaara: investigation)
ja kuNDalinii-yogan (sp?) ero!

https://youtu.be/liHSgzovE9Y

Q&A session lead by Swami Sarvapriyananda at the Vedanta Society of New York on October 11th, 2020. List of questions with timestamps:
00:00 - Intro
02:03 - Is the awakening of the Kundalini and the recognition of our real nature as the spirit the same as Aparokshanubhuti?
11:08 - If you are already Brahman, what is the purpose of a appearing as a sentient being and finding Brahman?
18:35 - How do I know that this awareness that I am is the infinite?
29:00 - [Part 1] How do we have duality in experience when reality is non-dual?
37:54 - [Part 2] If Brahman is neutral, why does Brahman manifest?
47:28 - If Brahman cannot be experienced as an object, what kind of experience is there in Nirvikalpa Samadhi?
55:45 - Why do we believe there is one awareness and not many awarenesses?

Eka kertaa kuulimme termin aparokSaanubhuuti (a_parokSa-anubhuuti?):

Wiki:  The Aparokshanubhuti (Sanskrit: अपरोक्षानुभूतिः) is a famous work attributed to Adi Shankara. It is a popular introductory work (prakran grantha [tarkemmin kenties: prakaraNa?]) that expounds Advaita Vedanta philosophy. It describes a method that seekers can follow to directly experience the essential truth of one's one nature. Thus, the work is literally titled Aparokshanubhuti, or Direct Experience. Swami Vimuktananda titles his translation Self-Realization.[1]

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Värssy 4 näyttää määrittelevän mitä tavoiteltavimman äärimmäisen (puhtaan = nir-malam) välinpitämättömyyden, tjsp (yoga-suutra:
paraM vairaagyam, äärimmäisen vi-raagan, eli kiintymyksen, "raggauden" puutteen?)

ब्रह्मादिस्थावरान्तेषु वैराग्यं विषयेष्वनु ।
यथैव काकविष्ठायां वैराग्यं तद्धि निर्मलम् ॥ ४॥

brahmAdisthAvarAnteShu vairAgya.n viShayeShvanu |
yathaiva kAkaviShThAyA.n vairAgya.n taddhi nirmalam || 4||

4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.

Tuossa on "kiintoisaa" se, että yhdyssanassa brahmAdisthAvarAnteShu (brahmaa-aadi-sthaavara-anteeshu) ei liene mitään mikä fonotaktisesta vinkkelistä paljastaisi onko kyseessä brahma(n) eli absoluutti vai Brahmaa eli Luojajumaluus? Eli ratkaisu noiden välillä perustuu yksinomaan siihen, että brahma'sta ei voida sanoa esimerkiksi 'the realm of brahma'
koska se tekisi Hänestä dualistisen, vaikka kaikki loppuviimeksi on brahmaa, joskaan ei Brahmaa'ta...