Curso Online Gratis de Vedanta AULA 2.2 com Jonas Masetti

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Curso Online Gratis de Vedanta AULA 2.2 com Jonas Masetti

Curso Online Gratis de Vedanta AULA 2.2 com Jonas Masetti

very precious within the mind, since it brings about information
we didn’t have before. Once we become aware that this doesn’t come from
any given human being, we develop a certain attitude, as if we were touching
something sacred. You remove your shoes
before attending class, you want to keep
a certain degree of purity between you and the teacher because what you are receiving
doesn’t belong to humanity: it is in the hands of humanity,
but doesn’t belong to it. So, the entire study
of Vedanta, of Yoga, of Ayurveda, will always be infused
with rituals, mantras, Sanskrit
and such things. For this very reason. To be honest, Vedanta,
Yoga and all such things will only work for real,
deeply, if the person has this feeling, this vision that it’s not merely
intellectual and mental work: one is touching on things
that have been in our legacy for thousands and thousands
of years. So, we always open our classes
with a mantra. Mantras are particularly chosen
based on the teacher’s tradition and also the type of prayer
he wants to perform, but there aren’t rules for which mantra you should
chant in each situation, which mantras you should chant
so as to teach. Teachers do have conventions: “sadaa-shiva-samaraambham”
is a well-known mantra, and all my teachers used to
chant it, so I do, too. Pattabhi Jois decided to chant
“vande guruunaam caraanara vinde” which is a beautiful mantra. We can even discuss it,
since some of you asked me to. Many mantras can open a class. Also, we don’t create mantras: “let me compose a mantra…”
No, one doesn’t do that. At most, you can dedicate
a mantra to someone, by adding a small verse
after chanting them. So, for instance,
in these classes, here, we start by chanting
“sadaa-shiva-samaraambham”, and let’s see its
beautiful meaning: sadaa-shiva-samaraambham, “starting from Shiva,
who is eternal”. Shiva, here, isn’t just
“a god holding a trident”: we’ve dropped
this concept already. “Starting from the consciousness”:
Shiva is who originates bliss. Coming from this root
that results in “shav”, Shiva is the creator
of auspiciousness. So, starting from the
eternal consciousness, since the origins of
this knowledge are unknown, sadaa-shiva-samaraambham shankara-acaarya-madhyamaam “going through Shankara”. Shankara was an important teacher
in the history of Vedanta. “asmad-aacaarya-paryantaam” “up to my teacher”, “asmaad aacarya paryantam”,
“up until my teacher”. “vande guruparamparam” “I salute the parampara”, the tradition of
teacher and student, “guru parampara”,
the tradition of teachers. So, the first mantra aims
at saluting the teachers. Then, there’s this other one:
“srii-jagan-maataram devim” “sthita-dhiipadma-kaasanaam” I chose this one since, generally,
we think of God as a man, so I use this verse of God
as a woman to balance things. So, “srii-jagan-maataram devim” “I salute jagan-maataram,
the mother of this universe”, consciousness,
the mother of the universe, since, in order to create the
universe with both man and women, God can’t be neither man
nor woman, it’d make no sense! So, “salutations to the mother
of the universe” “srii-jagan-maataram devim” “sthita-dhiipadma-kaasanaam” “whose intellect and knowledge
are steady, shiny and beautiful
as ‘padma’, the lotus”. “sthita-dhiipadma-kaasanaam” “hrdaya-saagaraa-tiitaam” “whose heart surpasses
all oceans”, because she cares
for all beings. Even if there are aliens,
she’s taking care of them, too! “hrdaya-saagaraa-tiitaam” “gomatim pranato’smyaham” “I salute Gomatim,
the mother of the Vedas, the one who has the Vedas
in her mind”. “I always salute her”. Coincidentally, Gomatim is
the name of my teacher, Gloria, who also belongs
to this tradition, so I’m saluting her, too. We always chant those two mantras
before every class. I’ll chant them to you,
separately, so they’ll be recorded, and, if you so desire,
you may train them, and, in our next class,
you can chant them with me. I’ll chant them twice: listen, first,
and then chant with me: Very good. It’s funny that,
coincidentally, I don’t know why
Pattabhi Jois chose “vande guruunaam caranaara vinde”.
This mantra is from Shankara! It’s included in a text called
“Yoga Taaraavalii”. Shankara was a Vedanta master, but he also taught Yoga and
other subjects within tradition. He wrote a huge text, comprising 200 or 300 verses
called Yoga Taaraavalii, and this
“vande guruunaam caraanara vinde” that we often hear
in astanga classes stems from this text. Turn it off, Edgar. Just a second. There you go. Be careful! Good! We’ve just almost
shut down the internet! So, this mantra stems from
this text, Yoga Taaraavalii. Let’s see what it means. I think I have it
written down, here. The mantra says: “vande guruunaam caranaara vinde”. “vande”,
“I salute”. “guruunaam”, “of the teachers”.
What, then? “caranaara vinde” “carana” means “feet”. “aravinda” means “lotus.” “aravinda” because lotus is
the one who’s absent at night. So, it’s “aravinda”,
absent at night. Why that? Because the lotus opens only
once there is light. So, one of the reasons why
the feet of masters are called lotus feet isn’t due to beauty: feet are
always ugly, masters’ ones, too! It’s because, whenever
the master has light, he’s a true master:
he has knowledge. So, lotus feet have
to do with light: the lotus is only there
if there is light. “samdarshita-svaatma
suhka-avabodhe” What are the masters’ feet
that I salute? What is the master’s foot? It’s a metaphor. I’m not saluting anyone’s
actual feet, but what supports the masters
and make of them masters is “avabodha”,
his knowledge. Knowledge of what? “samdarshita-svaatma-suhka”, “of the happiness
that I myself am”, “svaatma”, “samdarshita”,
“very clear”. So, I salute the feet
of the masters who are the clear knowledge
of the happiness that I am. See? To start
an astanga class, we chant to the purpose
of Vedanta! Interesting, right? Shankara wrote it,
so it couldn’t be different. “sukhava bodhe
nih-shreyase” “nih-shreyase” means
“the highest there is”. The world is full of preyas,
and there is nih-shreya. Preyas is all that’s desirable, but “nih-shreya”
is the most desirable. So, the person may say: “I’m very altruistic,
I’m this, I’m that”, but everyone, necessarily,
thinks first about oneself. One my even say:
“No, I think of my child first.” You ask: “Before yourself?”
“Yes”, he reply. “You think about your child more
than you think about yourself?” -“That’s it.”
-“Right”. You continue: “Do you think
of neighbor’s child?” “No, I think about
my child, only”. “Oh, so you don’t think about
any child, just YOUR child!” One can’t escape this connection
with objects, even if it is a child,
husband, wife, house. We can only connect with
things that are us, somehow. At the end of it all, then,
everything one pursues in life, even through selfless actions,
but this is not our subject, now, must be connected
to oneself. And, if this knowledge,
conveyed by the masters is what I am,
what is closest to me, it is not like all other things
available in the world: it is “nih-shreyas”, something that can bring me
fundamental peace, peace that will make me forever
independent from objects. So, “nih-shreyase”. “jaangalikaaya-maane”: now, the metaphor is different. jaangalikaaya-maane
conveys the idea of the teacher’s simplicity. The simplicity of the teacher. The teacher is a person. What kind of person?
“jaangalikaaya-maana”, a person who lives
in the jungle, “jaangala”, “the one who lives
in the forest”. And why is that?
Because he lives a life of Yoga. In the Vedic tradition,
“forest” is a synonym to “Yoga”. Maybe, in our culture,
we could say that “the one who lives in a bar”
is not a yogi! Why? Yogis don’t drink,
they have to get up early. If one lives in a bar,
he is no yogi. There, it was the opposite:
“the one who lives in a forest, in an ashram”. Maybe, here, we could say:
“who lives in a yoga studio”, those students who are there
early, everyday! So, “salutations to this master
who lives in the forest”. And why do I
salute this master? “samsaara haalaahala
moha-shaantyai” Haalaa is a poison. Haalaahala is a super-venom, a poison that
destroys everything. There are many types
of snakes. There’s this snake in India
about which we joke in the ashram: if this snake bites you, you’ll be dead before
taking five steps. Five steps! So, they say: “if this snake
bites you, stand still! Nothing will happen to you!” If one dies after
five steps… right? This snake’s venom
is super strong. Once it enters your system,
there’s no way out. If you have an antidote
right there, maybe you can save part
of your body’s functionalities, but there’s no way out. And the samsaara,
the life in this world, works exactly like this. We live here, and the more we connect
to people and the world, the more attached
we feel. And you may even be doing
things for the best, but, even so,
you’ll feel like this: you try to help someone, and you’ve succeeded helping her
moving into a new home, and, now, she feels
obliged to you, you don’t need help,
but she keeps on calling: there’s something
in this samsaara that, regardless of
your intentions, since most people mean no harm,
but that still makes people clash. Everybody feels trapped. If you ask a couple:
“why are you together?” “Because we love each other”. -“Any complaints?”
-“We fight everyday”. Love? With daily arguments?! But so is the samsaara, with is underlying venom. Once you’re bitten
by samsaara, no matter how hard you try,
there’s no way out. So, my salutations are to this
knowledge as an antidote, an antidote in the form
of circulating thoughts, an antidote for this
cognitive prison we’re in. For me to eradicate this venom
of the illusion within samsaara, I salute my guru. And, now, back-breaking astanga! No, just kidding,
this is not the point! Now, I’ll start my practice,
whatever it is, as a prayer,
as a meditative practice, aware of my body and aware that yoga
all but starts there. There’s still a long way to go. There are also other well-known
mantras in the tradition that we can discuss
at a later moment, such as
“aabaahu-purushaakaaram”, but, for us to get started,
I believe the mantras we covered are enough as a foundation
for us to get a grip on tradition. No mantras will diverge much:
metaphors will change, yes, the examples, too, but, basically,
they are prayers from people who are trying
to rid themselves from suffering and requesting the help of
knowledge to liberate them, a solution for their lives.
That’s the point. I’ll take the opportunity
to clarify doubts sent by e-mail. “What is the meaning
of ‘namaste’?” “Namaste” is quite interesting. “Namaste” is, actually,
just half the sentence, as in when we say: “see you!” On its own, this expression
doesn’t mean much: “see” “you”. In those two words,
a whole sentence is implied, but we only used the two words
“see” and “you”, right? It can be: “I see you when
you return, later”, whatever! “I see you soon,
when you come back”, maybe! There’s a combination in there. In “namaste”, it’s quite simple:
“namah te astu”: “that there may be
salutations to you”. It’s a way of speaking. Don’t we say: “God bless you”? “That there may be
salutations to you”, it’s a saying in India. “Namah”: in some mantras and verses,
you’ll see “namo’stu te”. “Namo’stu te” and “namaste”
are the same: since “astu” is a verb,
it may be implicit, and you’ll have “namah te”,
“salutations you”, but this makes no sense,
so we translate: “the God in me salutes
the God in you”, “may you find peace”, but, literally,
they are mistranslations. All such things may be desirable
and nice to say through “namaste”, but all it means is
“namah”, salutations, “te”, to you,
case 4. Lisa asks whether asanas
are feminine or masculine. Asana, asanam,
is actually neutral. You can use both genders
for this word in Portuguese. I’ll answer one more question:
there’s no time for all. Let’s go: When we say that
there is an order, and this is from Julia, Portugal, an essential order, maybe yoga helps us to see
it clearly: the order remains hidden
when there’s no such clarity. She brings up a very
interesting point. The question is long,
so I’ll present its essence: is yoga, then, granting me
an opportunity to acknowledge something which
already exists and that is here,
surrounding us, a mental order,
a physical order, a psychological and
energetic order, as in the four steps? It’s exactly that. What Vedanta and Yoga will do is to bring us to the perception
of an already-existing order. Once I perceive
this existing order, I detach myself from the
identification of what’s inside it. I can consider myself a genius
because I had a great idea, but if I consider that I made
no effort to have the idea, that great ideas
are granted to people almost like a blessing! Yes: you have a mind,
you studied, you get the idea: there’s an order behind
receiving this idea. “I had a great idea”: what have you done for it? There is a whole mental process
behind a great idea, and it’s not anyone’s merit:
it’s available for all mankind. Maybe you were born gifted,
but even that isn’t your merit. When one thinks this way, one’s mind and consciousness
become aware of an order. And the awareness of this order
make my ego and identity detach itself from this action
of having an idea. Yoga, thus, will work this way: it will discuss matters
related to us, all that makes us see ourselves
as small and limited, so that we can drop
all identifications. This is the process of
Vedanta study: dropping identifications
one after the other. This is what we will be doing here,
as we already are. So, thank you all for listening
to me once again. I’ve been enjoying teaching you
these classes. This week, I’ve spent 2-3 days
just replying to e-mails, so thank you all for
your warm words, for your trust, and, as a teacher, it’s very good
to receive your feedback and to know that we are adding
to your personal journeys. I hope our classes will be
beneficial to all, and, should you have
doubts or issues, send them our way and
we’ll do our best to help. So, I’ll close our class and, should you have questions,
I’ll stay a little longer. Pollyana asked:
“Is there any point in which you really feel, perceive
and live Vedanta fully?” Without a doubt. The more you study,
the more clarity there is. And clarity is different
from ignorance. For example: when you… when you examine
a given subject, such as medicine,
ayurvedic medicine, you’ll always find out
about something: you study and learn about
vata, pitta and kapha, and then learn about
sub-vata, sub-pitta, sub-kapha! You study further and learn that a certain drug works
for “all but one” illness! The more you study, the more
you find out about the universe and about how endless
knowledge is. However, clarity about oneself
doesn’t follow that rule, since you’re not steered
towards objects, but towards the subject, which is one and only,
while objects are infinite. That which grows exponentially, that is, the objects,
as you study, will be opposed by
what happens to the subject: once you say
“I’m not this body”, all identifications associated
with this body leave at once. They don’t fall one by one: “now I realized that, indeed,
I’m not a mother, fundamentally: I’m a mother,
but not fundamentally: before my child was born,
I didn’t use to be a mother; once my daughter is gone,
if she ever is, I won’t be a mother, again. Or I may die and go somewhere
where I won’t be a mother.” So, in my mind, I manage
to break role after role. But, if I had to follow this path,
there’d be endless work. But the study of Vedanta
is one of reality, and if I’m saying I’m not
fundamentally a mother, I’m much more than that, that will apply
to all my other roles. So, it’s as if every step
we took towards knowledge pushed us much further
and closer to our goal. To a point in which,
even during classes, you can see yourself
as a free person. While in class,
you see yourself as being free, but, once you leave,
your mind becomes blurred again. And, little by little,
cognitive change takes place. It is something essentially
accomplishable by a person. If, just by listening to a class, I see that it makes sense,
that it makes me feel well, and, sometimes,
by listening to a 1h class you manage to solve an
old problem you had been bearing, and that through one sentence
present in the context of Vedanta! It is, thus,
a very strong teaching, and without a doubt
one reaches this vision. In a short period of time,
it doesn’t take long. As long as you’re dedicated, disciplined and hard-working, qualities brought up
by a life of yoga. And is it only
a cognitive change? -Isn’t there anything physical?
-No, nothing. -Not even in the mind?
-None, whatsoever, thank God! It’s entirely a
cognitive change. Freedom isn’t earned
little by little, bear this in mind. You can’t conquer freedom
little by little: either you are free, now,
or you’ll never be free. “I have to change my mind
little by little so that I can gradually
set myself free from problems”: this will never happen. Even because all aspects
may change, not just one. Now, if I want to see myself
completely free, if my goal is happiness,
pure bliss, pure bliss can’t happen
little by little. Either this pure bliss is me,
my nature, and then I’ll have something
to find out, or it will never be possible. Thank God, it IS you! The study aims at showing how you’re free, already, and not how you’re going
to conquer freedom, how you’re fulfilled, already,
and not how you’ll become so. This is why it’s not gradual: it’s all about a cognitive change
within the mind. FIND THE PEACE WHICH IS

30 thoughts on Curso Online Gratis de Vedanta AULA 2.2 com Jonas Masetti

  1. Maravilha Jonas Masetti, aos poucos eu vou entendento, assimilando mais o que é Vedanta. muito obrigada Namastê.

  2. Olá Jonas Masetti, queria saber se você pode me informar se encontro curso de vedanta aqui na cidade do Rio de janeiro? Grato

  3. Gratidão, mestre! Um dia terei o prazer de assisti-lo pessoalmente e ano que vem entrarei no programa mensal. Namaste

  4. Olá, Jonas Masetti. Realmente a gente consegue resolver problemas que ficam ruminando dentro da nossa cabeça. Ouvindo duas das suas palestras, eu consegui resolver um dilema que estava me incomodando para SABER COMO FALAR COM outra pessoa. Muito agradecida.

  5. Jonas, estou gostando muito das palestras, e da trilha sonora!!! você poderia me indicar as músicas? obrigada.

  6. Namastê! Estou começando a assistir as aulas nesse momento, como vi que tem muitas aulas além dessas temporadas, gostaria de saber qual a sequência eu devo assistir. Obrigada! Fernanda

  7. É um presente ouvir o Jonas! Retorno à essência da Vida com leveza e alegria! Queria saber os nomes dos mantras.. só ouvir em sânscrito fica difícil.. rs.
    Alguém pode me ajudar?

  8. Assisto seus curso no youtube. Por favor me envie([email protected]) os Mantras em letras de portugues do: Curso Online Gratis de Vedanta AULA 2.2 com Jonas Masetti. Muito grato, Jair Om shanti shanti shanti!

  9. Olá Jonas Masetti, sensacional o estudo do Vedas .Gratidão!
    Sugiro um curso para ensinar a entoar os principais mantras.

  10. Querido professor estou vendo os vídeos acompanhando o curso de vedanta que está disponível gratuito. me preparando para uma turma regular 🕉

  11. Não entendi na parte 28:17 do vídeo quando a senhora pergunta da internet e você Jonas responde: a mudança cognitiva não é fisica, oks. Nem na mente???!!!

    Ueh mais o cognitiva: é o processo da aquisição do conhecimento que se dá através da percepção, da atenção, associação, MEMÓRIA, raciocínio, juízo, imaginação, PENSAMENTO e linguagem.

    Poderia me explicar isso???
    Ou quem ler e souber, pode responder tbm, agradeço.


  12. A letra do mantra:
    sadāśivasamārambhāṁ śaṅkarācāryamadhyamām
    asmadācāryaparyantāṁ vande guruparamparām

    śrījaganmātaraṁ devīṁ sthitadhīpadmakāsanām
    hṛdayasāgarātītāṁ gomatiṁ praṇato'smyaham

  13. Bom dia. É possível conseguir este mantra do início das aulas e seu significado, conforme foi explicado e também a parte do final? No e-mail por exemplo ou me indicarem onde conseguir? Muito obrigado caro Jonas.

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