HOME VIDYA MANDIR GURUS TEACHERS PUJA and FESTIVITIES BLOG Visitors and Residents For visitors and residents of Rio de Janeiro, interested in arranging a Vidya Mandir Study Center visit or participating in puja rituals and bhajans please see our events calendar (Puja and Festivities ) or contact Vidya Mandir directly at: ​ contatos@vidyamandir.org.br (21) 98880-3256 | (21) 2287-2774 Award Padma Shri 2020 August, 2020 ​ Today, 15/08/2022, in which we honor the master Swami Dayananda, our master and teacher Gloria Arieira received from the Government of India, through the Embassy of India in Rio de Janeiro, the Padma Shri award for commendable contribution in the field of Literature and Education. The award was presented at a ceremony to commemorate the 75th anniversary of India's independence, held at Píer Mauá, with the raising of the Indian Flag. The award was announced in 2020, but its delivery was postponed due to the pandemic. Read more Vedic shastras in Brazil Sweet Blog: nectarine divine literature 30 September, 2010 ​ Gloria Arieira, a Brazilian and an authority in Sanskrit has translated the Bhagawad Gita and parts of the Vedas to Portuguese, enabling her students across Brazil and Portugal to access the depths of this great philosophy. So if you are seeking spirituality in the holiday resort of Copacabana, Rio, then you will find it at Vidya Mandir, a school of Vedanta studies founded and run by Gloria. Read more Highlights Bhagavadgita and Yoga Sutras of Patañjali Gloria Arieira's translations and commentary of the Bhagavadgita and Yoga Sutras of Patañjali has been translated into the English language and is available. Please find below all the links to purchase this publications. YOGA SUTRAS: · US (paperback shipping worldwide and Kindle): https://www.amazon.com/dp/B08PJJLSHT · Brasil (Kindle): https://www.amazon.com.br/dp/B08P817R28 · India (Kindle): https://www.amazon.in/dp/B08P817R28 BHAGAVADGITA: · US (hardcover and paperback shipping worldwide): https://www.amazon.com/Bhagavadgita-Dialogue-Between-Krsna-Arjuna/dp/8120840127/ref=sr_1_1 · US (Kindle): https://www.amazon.com/Bhagavadgita-Dialogue-between-Krishna-Arjuna-ebook/dp/B084KSL1B1/ref=sr_1_3 ​ · India (hardcover and paperback shipping worldwide: https://www.mlbd.in/products/bhagavadgita-the-dialogue-between-sri-krsna-and-arjuna-including-introduction-sanskrit-text-roman-transliteration-english-translation-and-commentaries-gloria-arieira-ricky-toledano-9788120840119-8120840119-9788120840126-8120840127 ​ · India (Kindle): https://www.amazon.in/Bhagavadgita-Dialogue-between-Krishna-Arjuna-ebook/dp/B084KSL1B1/ref=sr_1_2 YOGA SUTRAS and BHAGAVADGITA . Vidya Mandir (Books of Bhagavadgita and Yogasutras in Portuguese): https://www.vidyamandir.org.br/publicacoes Other Texts For further reading from the Tradition of Advaita Vedanta in the English language, please visit the site of the bookstore of Arsha Vidya Gurukulam at: arshavidya.org ​ arshavidya.in Vrata 2022 Download and print

HOME VIDYA MANDIR AULAS REGULARES ESTUDOS ONLINE PUJA E CANTOS DOAR BLOG Contato Perguntas Frequentes Mais Curso de Sânscrito à distância Prof. Paula Ornelas O curso à distância de Sânscrito para Iniciantes é composto de duas partes: as aulas gravadas, que são disponibilizadas para o aluno através da internet ( link do Vimeo ), e encontros regulares com a professora via Zoom para resolução de dúvidas e um acompanhamento individual do desenvolvimento do aluno. Afinal, nada substitui o “olho no olho” no processo de aprendizagem, mesmo que através da tela do computador. Esse formato de curso é ideal para quem tem restrições de horário e não consegue se encaixar em uma das turmas regulares ou prefere um ritmo de estudo mais personalizado. As aulas gravadas ficarão à disposição do aluno durante um tempo limitado, mas poderão ser acessadas no dia e hora que melhor convier ao aluno dentro deste tempo. Os encontros para acompanhamento pessoal serão marcados individualmente em horário conveniente para aluno e professora e terão duração em torno de meia hora. Não há, no entanto, um limite de tempo para a conclusão do curso, o ritmo deve ser ditado pelo aluno e encontros pessoais extras podem ser agendados com a professora. O objetivo do curso é alfabetizar utilizando o alfabeto devanagari e, gradualmente, introduzir o conhecimento de conjugação de verbos, declinação de palavras e junções fonéticas (os chamados sandhis,). Assim, será criada uma base de conhecimento necessária para que o aluno se familiarize com os textos sânscritos das várias tradições indianas e com o canto védico. Material didático: Será utilizado como material didático a apostila desenvolvida pela professora que deve ser adquirida a R$40,00 mais custo de envio via correio. Quando necessário, arquivos PDF de tabelas e exercícios serão enviadas por e-mail para o aluno imprimir. Pagamento: A cada duas vídeo-aulas e um encontro por Zoom, o aluno deve fazer o pagamento de R$165,00 via depósito bancário na conta da professora. Após a efetuação desse depósito os links das próximas aulas serão mandados por e-mail. ​ ​ ​ Os interessados devem entrar em contato com a professora Paula Ornelas pelo e-mail paulahornelas@gmail.com Aulas Regulares Retornar

HOME VIDYA MANDIR AULAS REGULARES ESTUDOS ONLINE PUJA E CANTOS DOAR BLOG Contato Perguntas Frequentes Mais Intensivo de Vedanta 2024 Foi com grande alegria que nos encontramos em 2023, após 3 anos! Um encontro repleto de oportunidades para o estudo mais intenso de Vedanta, uma vida de Yoga e para estarmos juntos. ​ Vai ser uma alegria estarmos juntos novamente! ​ Semana de Vedanta 16 a 21 de setembro de 2024 O Yogi e a Visão de Ishvara. Professores: Gloria Arieira; Miguel Homem; Vitor Arieira Harres; Henrique Castro; Fernanda Aboim. Organização: Gloria Arieira. Participação e Colaboração: Equipe Vidya Mandir. Data: de 16 a 21 de sete m bro de 2024 * Atenção: o início será dia 16, 2ª feira, com o almoço. Atividades: Meditação; Vedanta: Práticas de yoga – traga seu tapetinho; Atividades extras; Satsanga. Local: Hotel Fazenda Pousada Maristela Tremembé, SP Conheça a Pousada Acomodações || Valores || Forma de pagamento: ​ ​Acomoda ções: Quartos dup los; Quartos triplos; Quartos quádruplos. ​ Os quartos são bem amplos e com banheiro e podem ser compartilhados entre 3 a 4 pessoas, com conforto . A Pousada Maristella possui 2 tipos de acomodações: na Sede e em chalés. Os chalés ficam a cerca de 200 metros da Sede, atravessando um jardim gramado ou caminho iluminado. São chalés muito aconchega ntes, q ue abrigam 3 ou mais pessoas, com varanda e vista para o verde. Tem também o alojamento com várias camas beliches. Geralmente, utilizamos uma cama beliche por pessoa. Valores e Formas de pagamento: ​ Os valores incluem: Curso de Vedanta, aulas de yoga, atividades na pousada, acomodação em 5 dias, 3 refeições diárias vegetarianas ou veganas, 2 coffee-breaks. Gentileza levar sua garrafinha de agua e a visar sua restrição alimentar, se houver.​ Transporte: - Podemos organizar transporte de SP (ida /volta do aeroporto Guarulhos ou local a combinar) ou do RJ, saindo do Vidya Mandir. - O Transporte saindo do Vidya Mandir vale a pena para um grupo grande. Para grupos pequenos é melhor ir no ônibus saindo da Rodoviária Novo Rio. ​ *Atenção: t odos os valores apresentados são por pessoa. Quartos Duplos - Sede Preferen cialmente para casais ​ À vista até 05/ 04/20 24 R$ 3.8 00,00 À vista após 05/04/2024 R$ 3.950,00 Parcelado em 6 vezes (março a agosto) 6 x R$ 660,00 = R$ 3.960,00 Quartos Quádruplos - Chalé ​ À vista até 05/ 04/2024 R$ 3.400,00 À vista após 05/04/2024 R$ 3.550,00 Parcelado em 6 vezes (março a agosto) 6 x R$ 592 ,00 = R$ 3.552,00 Quartos Triplos - Sede ou Chalé ​ À vista até 05/ 04/2024 R$ 3.6 00,00 À vista após 05/04/2024 R$ 3.750,00 Parcelado em 6 vezes (março a agosto) 6 x R$ 625,00 = R$ 3.750,00 ​​ Alojamento C amas beliche e vários banheir os ​ À vista até 05/ 04/2024 R$ 3.150,00 À vista após 05/04/2024 R$ 3.300,00 Parcelado em 6 vezes (março a agosto) 6 x R$ 550,00 = R$ 3.300,00 Mais Informações: semanadevedanta@gmail.com Semana de Vedanta 2023 Lindos momentos! Ouça a mensagem da Profª Gloria Arieira 1/56 Home Retornar Semana de Vedanta 2023 CAMISETA PERSONALIZADA Com muito carinho apresentamos a camiseta personalizada da Semana de Vedanta 2023 do Vidya Mandir ! Produzida pela Track&Field em tecido telado, manga curta e tecnologia UVTECH®, que protege a pele em exposição ao sol na parte coberta pela peça com FPU 50+. SAIBA COMO COMPRAR A SUA! 1 Baixe o APP TFSPORTS na sua PlayStore ou Apple Store e faça seu cadastro! Clique no link da página da camiseta: https://tfsports.page.link/FYGQ 2 Clique em FAZER INSCRIÇÃO e na próxima etapa você vai escolher o tamanho e a cor da sua camiseta. O valor é R$ 88. 3 Escolha o tamanho e a cor da sua camiseta. Ela pode ser azul ou granito, e quanto ao tamanho, baby look ou básica (P,M,G ou GG). 4 Confira todas as informações, escolha o MÉTODO DE PAGAMENTO (pix ou cartão de crédito) e finalize sua compra! Você receberá a confirmação por e-mail! PRONTO! AGORA É SÓ AGUARDAR NOSSO ENCONTRO PARA RECEBER A SUA CAMISETA! As camisetas serão entregues no dia 18 de setembro de 2023, durante o encontro da semana de Vedanta em Tremembé , ou posteriormente, a combinar! Dúvidas, entre em contato: Alessandra 17 98124-3183 Clique aqui e baixe o PDF com as orientações acima.

Ganesha and the defect of vision ​ Gloria Arieira October 2020 In the Western months of August-September, the day of Ganesha, or Ganapati, is commemorated. Gana means ‘group’. Whether it be a group of people, animals, professionals, it is a group of living beings. Isha and pati mean ‘lord’, ‘chief’. Therefore, gana + isha = ganesa, and gana + pati = ganapati, the lord of all living beings. All are protected by Ganesha. ​ Once, I had seen an image of Ganesha holding various weapons, which was worshiped by thieves and dacoits. Before going to their occupation, they prayed for everything to go well, for the robbery to be conducted without anyone getting hurt. Ganesha protects all his devout! Around the world there are those devout to him, with either temples in his name or temples where he is in a place of honor, since he is considered the remover of obstacles. That is why before any endeavor, the devout pray that the obstacles be removed and that the object of one’s action be attained. ​ In India, especially in the South, there is a form of Ganesha with 3 eyes, the third being between the eyebrows. It is called drshti ganesa or drshti ganapati and is often placed at the entrance to a house or shop, or on the panel of a taxi. Its purpose it to scare away what is called the “evil eye” in Brazil, or drshti-dosha. ​ And what exactly is drshti? Drshti means ‘vision’, dosha is a ‘defect’. The defect of a vision is the look that can cause some damage to another. It is the look of envy. ​ In our relations with the universe we make an impact and the world also makes an impact. These impacts can be of admiration or of disgust. When we admire an object, or person, liking what is seen, we may wish to possess it. This is the look of envy. Admiring something and desiring it is natural and can be an inspiration for us. However, when we see what we don't have, we can feel needy, insecure, undervalued and the desire to possess it too. It is a natural feeling, but it can be exaggerated and get out of control. ​ Envy is a feeling that is often mistaken for jealousy, but the two are different. Jealousy involves a third factor, a person who is seen as a rival for attention or affection. It is an emotion evoked when one feels one is receiving less love or attention because there is another person, a third person, whether in a loving relationship, of friends or between siblings and parents. Jealousy is triangular because one wants to possess another more than the third person has. ​ Envy, on the other hand, is very basic, immediate and natural, and it involves two people. It is directed at what is seen in someone else, be it a possession or quality that is desired. Envy—or the desire for something another possesses that I would like to have—can provoke hostility towards another. It is the desire that a quality or possession be removed from another and appropriated by me, and that is why it can have the force of hostility. Colloquially, it is said that envy is the desire for what another has, thereby it "dries out" that other person. ​ The problem with envy is that it is not just the simple desire to have something; seeing that something desirable in another, it is imagined that, in order for me to possess it, that person will have to stop having it, as if leaving the other and coming to me. Upon that thought, there is internal comparison, a dispute and a hostility. That is all that envy carries. It is not a simple inspiration and a desire, but the desire for exactly what the other possesses. ​ The power of the envious person's desire can be dangerous, because it is as if one wants to take that shine from another and transfer it to oneself. Envy incapacitates a person to appreciate the quality or possession of another; and there may even be a desire to destroy the person or the quality, so that the envy that causes such discomfort can disappear. The object of admiration and desire can become an object of anger! ​ Yet everything carries a message, even envy; it can help us understand more about ourselves. What can envy say? Envy talks about how the person feels. When seeing something beautiful, if it is not possible to appreciate beauty and to be inspired by it, there is a dissatisfaction and emptiness in relation to oneself. The person cannot only admire beauty, but must possess it, because one feels small for not having it. And seeing the emptiness in itself irritates, enrages, and revolts. ​ Moreover, the comparison with another person is especially unwarranted, because it focuses on a single aspect, a "window" of another individual, an isolated part, and not the person as a whole. Everyone will have special abilities and possessions that will make the person shine and be delightful. And at the same time, inevitably, the same individual will have other characteristics that are unadmirable. When you think, I would like to be like that person, or you would like to have what another has, it is gazing upon something in particular and isolated from the whole—which means that you don't realize everything that it cost or costs to be like that. ​ The desire is placed upon that special shine, and not upon the cost that it has or had in the life of that person. And if that cost were seen, you might not be prepared for it. It is true that sometimes a person is born with a certain shine, but that does not make one superior to another, because having something hardly means having everything. That is why any such comparison and the desire to possess or to be like another person is unwarranted. ​ The look of envy in India is called drshti, which in a literal translation means ‘vision’ or ‘looking’. To envisage another, wanting to be like that person or to have what they have, stems from the feeling of being insufficient and the consequent desire to be appreciated and loved as a person. However, an individual can serve as an inspiration and not rendered an instrument for the feeling of worthlessness. Inspiration does not have a look of desire; it is a look of admiration, and perhaps the confidence that, if the one wants, it can also be attained. ​ Everyone is inevitably a combination of things that are admired and admonished by oneself and others; no one will ever please completely. The universe is multiple in its forms and possibilities, the plurality in each one is its beauty. The varied expressions belong to Ishvara, That which is Everything. There is a choice regarding action, karma, which may or may not follow dharma, an action guided by the universal values ​​of speaking the truth, non-violence and respect for others. Action can be deemed appropriate or inappropriate according to the circumstances under which action was taken. ​ In relation to the characteristics and possessions with which one is born, each is a set that makes up a unique work of art, the work of art by Ishvara. In our relationship with the universe, we can appreciate its beauty, be inspired by it without the need for possessing it. On the contrary, envy can be evoked in the desire for what we see. It is important to point out that desire is not always envy: desire can lead to action because a person is inspired by what one sees in another. ​ To be free from envy, a person needs to be friends with oneself, and not look at oneself disparagingly. It is necessary to be objective about the whole person one is and to appreciate one’s own qualities, accepting one’s limitations and appreciating one’s beauty as a whole. Sri Krshna explains in chapter 6 of the Bhagavadgita that such is the mind of the yogi: a mind that can meditate and be at peace with oneself and the world. The yogi realizes that feeling fear, desire, anger, attachment is natural and useful, because it brings the message of how the world is affecting him. Each of these emotions needs to be looked at in context without an isolated judgment of the emotion. And looking at the emotion objectively, with a little distance, one can understand what needs to be done and then take action accordingly. It is unfair to compare yourself to a person on a single issue, since everyone is an indivisible whole. Yet, there is a possible look of judgment upon oneself and simultaneously the desire for a characteristic or possession that someone else may have. The look of wanting what the other has, drshti dosha, is natural, and it can happen without the person realizing it. Therefore, Ganesha drshti is ready to neutralize that desirous look that comes from another. And since that gaze can appear uninvited or unexpected, Drshti Ganesha is always on hand to prevent drshti from reaching the person who might be caught unprepared for such a look upon another. ​ Once again, we seek the protection of Ganesha. ​ ​ Hari om, Gloria Arieira Blog Return

God willing Gloria Arieira May 2020 “God willing, we’ll get out of this”, they say. And when studying Vedanta, they say, "If Ishvara so desires!" But who is this Ishvara anyway? A president or a prime minister? Is it some authority that decides everything? Once again, we see how understanding Brahman is easy, but comprehending Ishvara is not. Is he the creator? Yes! But he is both the intelligent and the material cause at the same time. He is not a religious god to be believed. Ishvara has to be comprehended, because only then can we relate to him properly. How can one, or can you, establish a relationship with someone we don't know? If there is in fact a relationship, won’t it be a kind of fantasy, the result of my imagination or confusion? Perhaps, at most, won’t it be mere partial knowledge or pure belief? So, how to establish a safe, definitive and clear relationship? After all, without clarity, there is no peace; there will only be doubt, uncertainty and even fear. Any creation has two causes: the intelligent cause and the material cause. In general, they are seen as separate elements: there is the person who makes the pot and there is clay, the material of the pot. Intelligence is responsible for the object created, choosing how and for what purpose to create it. The creator, therefore, knows how to create and has a plan for creation, that is, he has a purpose. The material is always obtained somewhere. When talking about Ishvara, however, the two causes are in the same place, like the spider and its web, like the dreamer and his dream. The intelligent being and the material of creation are not separate. That is Ishvara, say the Vedas. And there is a logic there that we can follow and understand. The individual is in the universe and has a body, which is limited by so many others. Ishvara's body is the whole universe and, therefore, cannot be limited or competitive, because everything is him. Unlike the individual, he has no ego; he has no desire nor does anything. Thus, "if Ishvara so desires" is a phrase that has no meaning. Ishvara maintains the universe, but not because of his choices. His intelligence is in the laws that govern the universe — the laws of physics, chemistry, psychology, etc., and those that account for the nature of fire, water, air, earth, celestial bodies—in short, which govern everything. The entire universe is in motion according to laws that are constant and infallible. Laws are an expression of the intelligence that is Ishvara. One is the law of karma— beautiful, just and complex. Therefore, Ishvara does not decide whether we get sick and die; nor if I am going to heal if I get sick; neither will he decide if I will be happy or not. He decides nothing, does nothing. Everything works in a continuous flow of cause and effect, obeying the laws that are the structure of the universe and that are not inert, but intelligent, because we identify intelligence, knowledge, in everything. It is this intelligence that is Ishvara and is present everywhere, waiting to be perceived by you. When you look everywhere, what you see is only knowledge that takes shape—the universe, which is Ishvara, and in which you are included. Ishvara expresses itself through everything, through every living being, like you, who may believe to be separate from him, who has an ego, ahamkara, and who considers yourself to be many things, including separate and different from Ishvara. You may also think that if, god willing, everything will be all right, and if contrary, it won’t; or you may think that he doesn’t exist and that the one responsible for everything is you! But everything, to truly be all that there is, must include everything—including you. And everything is in order, because the laws are infallible. For this reason, it remains for each one to live each day that presents itself, because for the human being, unlike what happens with animals, there is a certain amount of free will. And it is for us to live with surprise and enchantment in the best possible way, because living is easy and difficult, pleasurable and exhausting, a producer of joys and sufferings, a journey full of purpose, although at times it seems to have no purpose. When I see only myself, isolated from everything, I cannot relax and see more than a small part of the whole. And a single, partial and isolated view of anything is, in addition to being unjust, a producer of suffering. The opposite is the inclusive and comforting view of the whole that is Ishvara, a view from which we comprehend the depth of what we are experiencing, from where we can say: “Let's see. I did what I could. Now it is in the hands of Ishvara, of the order that is Ishvara.” Om tat sat. Gloria Arieira Blog Return

Award Padma Shri 2020 Vidya Mandir is proud to announce that our teacher and teacher Gloria Arieira has been awarded one of India's highest civil honors, the Padma Shri Award, for commendable contribution in the field of Literature and Education. The award was presented by the Ambassador of India to Brazil, Mr Suresh Reddy, and his wife, Srimati Sneha Reddy, in a ceremony commemorating the 75th anniversary of India's independence. The award was announced in 2020, but its delivery was postponed to today's date, 08/15/2022, due to the pandemic. 1/9 Photos of the award presentation Gloria Arieira January 2020 Sadashivasamarambham shankaracaryamadhyamam Asmadacaryaparyantam vande guruparamparam. On the occasion of being appointed for the Award Padma Shri 2020 by the government of India, I would like to say a prayer: May I, and all of us, be blessed to be tulya-ninda-stutih and vidya-vinaya-sampannah, with the blessings of the teachings of bhagavan Shri Krshna through the Bhagavadgita. ​ I am very honored, and at the same time surprised, to be appointed to the 2020 Padma Shri Award. It is a very important and significant award given by the government of India. ​ I offer the award at the feet of my guru-jis – Sri Swami Dayananda-ji and Sri Swami Chinmayananda-ji. Both teachers were very significant for me. Without any of the two I would not be here today, doing the work I have done, I am doing. ​ Swami Chinmayananda-ji have accepted me, welcomed me since I first met him in Brazil and then when I went to India in 1974. Even though I was very young and western, not knowing anything about India or Vaidikadharma, he received me and allowed me to be part of the on-going course at Sandeepany Sadhanalaya, Mumbai. He taught me to focus on what was most important for me and bear with what was secondary, if necessary. He taught me that people will mostly criticize us but that is ok. Adversities give us strength and helps us define what are our priorities and to work for them. All along he supported me and trusted I would do well. ​ Swami Dayananda-ji taught me all I know of Vedanta and Vaidikadharma, the most precious lessons on Ishvara and our basic relationship with Ishvara which we carry on on all other relationships. Swamiji taught me that Veda is a pramanam, a specific means of knowledge, and therefore it is for everyone independent of background. He taught me Satyam Brahman but also brilliantly made me understand that Brahman is easy to know, to understand Ishvara and bring Ishvara to one´s life is the most difficult, and that makes a big difference in one´s life. Swamiji made me appreciate, understand and love Sri Shanakara and his bhashyams. ​ These, my three gurus, are daily with me, in my mind and heart. I owe them all I know, all that I am today. Inspired by them I did all this work during these 41 years back to Brazil. But all I learned in India would not be enough if it was not for my three children and now also my two grandchildren. Through them I learned to be human and to accept my humanity, to accept the person I am with its limitations and greatness. I learned to appreciate the beauty of the world that is Ishvara. My parents, family and students have also contributed a lot along these years. ​ The Award goes to my gurus, my children, parents, family and students in Brazil and Portugal along these years. As also to my gurubhais. We, as students of the same teachers, are equal in blessings from our sampradaya. We are all blessed by the teachings and the teachers. But, as I was not born in India, in Vaidikadharma, I may look special, but it is not different from what is been done by many people of our sampradaya. The award belongs to all of us from this sampradaya. My coming from outside India to study Vedanta and Sanskrit in a traditional ashram and with traditional teachers made my daily life many times very difficult. I had special support from a few gurubhais to whom I am also indebted – my dear friend K. Chandra and her family, Chandramouli-ji, Swami Paramarthananda-ji, Swami Brahmatmananda-ji and Narayanan Ramasamy. They, and a few others, accepted my being a westerner and the mistakes I did unknowingly; they did not criticize me but helped and supported me all along. They made all the difference in my life and accomplishments. ​ So, this award goes to many people who are inside me and each one deserves the Award Padma Shri. ​ I thank each and everyone. ​ Harih om, Gloria Arieira ​ See more ​ ​ Padma Awards Ministry of Home Affairs (Govt. of India) Gloria Arieira dedicates Padma Sri to the Shankara Sampradaya by Aparna Sridhar - February 4, 2020 Watch the news about the award at Doordarshan - DD News, an autonomous public service broadcaster founded by the government of India (starts at 9:09). Blog Return

HOME VIDYA MANDIR AULAS REGULARES ESTUDOS ONLINE PUJA E CANTOS DOAR BLOG Contato Perguntas Frequentes Mais Galeria de Fotos 2013- Vidya Mandir Festividades, Puja, Viagens, etc. O Vidya Mandir comemora as datas festivas do calendário hindu com satsanga e puja. Todas as primeiras terças-feiras do mês (favor conferir na página “programação”) e nas sextas-feiras, há puja e satsanga para Sarasvati que é a dona do Vidya Mandir e outros devas e devis que estão em nosso altar. As fotos tiradas nestas ocasiões e em outras comemorações marcam os eventos e são divulgadas em nosso site de forma a vincular o Vidya Mandir-RJ com nossos membros em outras partes do Brasil e do mundo. • Satsanga Final do Ano - 22.Dezembro.2013 Satsanga Final de Ano 2013 Satsanga Final de Ano 2013 Satsanga Final de Ano 2013 Satsanga Final de Ano 2013 • Intensivo de Vedanta - Teresópolis - 12 a 17.Agosto.2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 Intensivo de Vedanta 2013 Teresópolis 2013 • Gita - Lançamento Volume Único - 2013 Fotos Retornar Perguntas, comentários, referências e-mail:contatos@vidyamandir.org.br

HOME VIDYA MANDIR AULAS REGULARES ESTUDOS ONLINE PUJA E CANTOS DOAR BLOG Contato Perguntas Frequentes Mais Intensivos , Festividades, Satsangas, Pujas, Viagens ... Semana de Vedanta 2019 | Moksha Marga - O caminho para a Liberação Data: de 12 a 17 de agosto de 2019 Local: Hotel Fazenda Pousada Maristella - Tremembé, SP ​ Galeria . Semana de Vedanta 2016 . Navaratri 01 a 09 de outubro 2016 . Vijaya Dashami 11 de outubro 2016 . Dipavali 31 de Outubro 2016 . Festa de Fim de Ano - Dezembro 2016 . Cantando a Bhagavadgita no Dia da Gita - Gita Jayanti - Dezembro 2015 . Navaratri 20.Out.2015 . Semana de Vedanta-Petrópolis 10 a 15 de Agosto 2015 . Aula de Vedanta em Matutu - Abril 2015 . 31 Anos do Vidyamandir - Abril 2015 . Lançamento Filme Kamala - Março 2015 . Mahashivaratri Fev.2015 . Índia 2014 . Mahashivaratri Fevereiro 2014 . Rama Navami Abril 2014 . Portugal 2014 . Semana de Vedanta Agosto 2014 . Dia de Ganesa Agosto 2014 . Dança Indiana Dezembro 2014 . Satsanga Final de Ano Dezembro 2014 . Semana de Vedanta, . Teresópolis Julho 2013 . Lançamento da Bhagavadgita Vol.Único - Agosto 2013 . Navaratri 2012 . Sankara Jayanti - Abril 2012 . Dipavali 2012 Mahashivaratri - Março 2011 . Semana de Vedanta, . Teresópolis - Julho 2011 . Lançamento da Bhagavadgita Vol.III - Agosto 2011 . Festa de Fim de Ano - Dezembro 2011 . Mahashivaratri - Fevereiro 2010 . Portugal - Abril 2010 . Aniversário da Gloria - Julho 2010 . Semana de Vedanta, Teresópolis - Julho 2010 . Lançamento da Bhagavadgita Vol.II Agosto 2010 . Índia Yatra - Setembro 2010 . Dipavali - Novembro 2010 . Festa de Fim de Ano - Dezembro 2010 . Puja com Ravi - Junho 2009 . Satsanga com Ravi - Junho 2009 . Festa de 25 anos do Vidya Mandir - Junho 2009 . Semana de Vedanta, Teresópolis - Julho 2009 . Lançamento da Bhagavadgita, Vol.I . Casa de Cultura Laura Alvim - Agosto 2009 . Sarasvati Puja - Setembro 2009 . Lançamento da Bhagavadgita no Nirvana Novembro 2009 . Festa de Fim de Ano - Dezembro 2009 . Fortaleza, CE - Fevereiro 2008 . Mahasivaratri - Março 2008 Porto Alegre, RS - Maio 2008 . Campinas, SP - junho 2008 . Semana de Vedanta, Teresópolis - Julho 2008 . Festa de Ganesha - Setembro 2008 . Navaratri - Outubro 2008 . Dipavali - Outubro 2008 . Recife, PE - 31 Out. a 02 Nov.2008 Crianças do Centro Sai Baba visitam o Vidya Mandir no dia de Rama - Março 2007 Itajaí, Santa Catarina - Abril 2007 Semana de Vedanta - Julho 2007 . Itajaí, Santa Catarina - Agosto 2007 . Govardhana Yogashala - Curitiba, Paraná Novembro 2007 . Satsanga de Encerramento do Ano - Dezembro 2007 . Semana de Vedanta - Junho 2006 . Inauguração da Nova Sede do Vidya Mandir Maio 2006 . Encerramento do Ano - Dezembro 2006 . Satsanga Aniversário da Profa. Gloria Arieira . Semana de Vedanta - Junho 2005 . Sri Dhira Chaitanya ministrando aulas no Vidya Mandir . Comemoração de Sankara e do . Aniversário do Vidya Mandir . Eventos de 2005

Gloria Arieira's Yoga sutras of Patañjali ​ Ricky Toledano January 2021 Seating herself at her podium, our beloved teacher stated with uncharacteristic dryness, “Yoga Sutras. Ok. Fine. Let’s go.” Without the ceremonious preliminaries, the singing the traditional invocations, the class had already started jarringly enough, even before Gloria Arieira abruptly opened her book and added, “But you have to know that this is not Vedanta”. She was unable to disguise her irritation in the way she flipped a page impatiently with an index finger. My chuckle was much more effectively disguised amid the room full of people as I had never seen it at Vidya Mandir, the institute Gloria Arieira created in 1984 after returning from her studies in India under Swami Dayananda Saraswati between 1974 and 1978. The floor of the classroom on that Saturday morning in 2005 had been completely occupied. Those who arrived later had no choice but to adjust with the occasional chair or stand for the all-morning course on the Yoga Sutras of Patañjali . She must have been livid. For although her classes had grown in size over the years, I had completed the course of the Bhagavadgita and attended classes on selected Upanishads where there might have been but ten people sitting spaciously, crossed-legged, around her. But succumbing to the pressure from the burgeoning, global fashion of yoga at the request from some of her closer students—yoga teachers who joined the growing chorus of many aspiring yogis to understand the hermetic manual from the obscure “father” of yoga—Gloria decided to give a class on the ancient text, one relegated outside the canon of Vedanta. Then, suddenly, the room was magically filled beyond capacity. Where had all those students been to hear the real explanations? The dialogue between Kṛṣṇa and Arjuna? Between Nachiketas and Death? The greatest of songs that answer not only what is the meaning of life but how to live a meaningful life? No! They wanted the Yoga Sutras. I confess I was one of them, but I had already studied enough under Gloria-ji to know that Patañjali was hardly the creator of yoga. Even at 2,000 years ago, he was the product of a great and ancient tradition, one that Patañjali must have also studied because—as you’ll discover in the pages of Gloria’s signature commentary that is meticulously dedicated to the original language—his usage of Sanskrit terms indicates exactly where he had reached such conclusions on how a life of discipline must be constructed to attain the highest of human endeavors, the self-knowledge that is plenitude. That means that Patañjali had not only left a legacy for his children and future generations on the secret to human fulfillment, but he had left a trail to the past, like the drops of ghee on the floor left by a naughty baby Kṛṣṇa, leading right back to the source from where he had pilfered it. My amusement at my teacher’s irritation was in witnessing her unedited emotion. I chuckled in the solidarity of knowing that we all suffer disappointments when the results of our actions, our work, are not necessarily the ones desired, the ones we had intended. However, as I’ve learned in Gloria’s classes, there is the vision behind how one is to receive the fruits of our actions. It is the entire vision of Yoga I had discovered in another text, one in which the greatest of warriors collapses on the battlefield in the self-doubt and uncertainty as to what will be the result of his action. That story is called the Bhagavadgita, the Song of the Lord, and it was where I collapsed, surrendering forever to the body of knowledge I had been learning under the careful instruction of Gloria-ji, right there in Vidya Mandir, where I found myself once again on a Saturday morning, but uninspired by the Yoga Sutras: why would anyone study this text when there is the Bhagavadgita? But as we also learn in the Bhagavadgita, our disappointments are part of a larger story we cannot see. It follows that although I had never returned to even one class on the Yoga Sutras, others had not shared my opinion—and Gloria-ji had obviously changed hers. What had been planned as no more than the occasional intensive class on a text, became a regular course and one of the most successful at Vidya Mandir. In our conversations arising when editing my manuscript, the translation of her Bhagavadgita, Gloria-ji revealed her delight in teaching the Yoga Sutras. I was aghast, and had to confess what I had never told her: “Gloria-ji, with all due respect, I was there, years ago, on that first class of Yoga Sutra…you were so irritated!” I chuckled again, remembering her face and that index finger pointing in uncharacteristic anger. “The Yoga Sutras?” I continued uncandidly, “It is so dry! It’s like reading a user’s manual. You read it and understand nothing! It doesn’t make sense. Besides, why read the Yoga Sutras when there is the Gita?” Gloria laughed—at both my candor and my opinion, I think. “The text has grown on me,” she started, unfolding her reflections on the Yoga Sutras. “It dawned on me that what Sri Patañjali wanted to tell us was the importance of having clarity regarding our objective in life as well as patience, steadfastness and perseverance—especially if, in fact, the goal is to reach final liberation, moksha. Daily life requires routine, an understanding of emotions and self-control, clarity and perseverance. Patañjali is offering us the secret of discipline, how to go about a life of Yoga for the liberation from suffering. He focuses on a life of Yoga so that the knowledge that is Vedanta can be understood. This became clear for me”. My curiosity had been ignited and I read her translation and commentary, published by Sextante in Brazil. I had to look no further than the preface to see how much Patañjali’s message inspired her to reflect on what a life of discipline meant for her life as a mother, as a grandmother, and as a teacher in the context of the Vedic tradition. I also fell for the Yoga Sutras: where I had always found the form of sutras simplistic, I then identified the simplicity, a perfect succinctness that resonated, dispelling the cacophony that can often be encountered when dealing with a sea of words like the Vedic tradition. To me, the Yoga Sutras is like Patañjali’s notebook, rendering what he had learned from a life navigating that sea to its most essential terms. And it is in those terms that Gloria-ji’s signature dedication to Sanskrit has done the unprecedented. Unpacking Patañjali’s personal notebook, she fills in the Vedic context from which it came. The reader can see from where the great master of yoga had gotten and what he meant by terms such as Ishwara, abhyasa and moksha—as well as what they mean for the yogi. When her initial irritation immediately subsided on that occasion of the very first class on the Yoga Sutras years ago, Gloria-ji explained that – in spite of the text – she would be going over the verses exactly as she had always done, according to her unwavering commitment to the Tradition. That meant that the Yoga Sutras would be explained “through the light of Vedanta”. With her permission, I chose to exclude this part from the English-language title, finding the predicate a little lengthy and more distracting than helpful for the English-language book title. Nevertheless, her Yoga Sutra unfolds exactly as her classes: each verse is presented in its original Sanskrit form, followed by its transliteration, then its translation and finally her commentary, so that the line—the sutra—of knowledge that has been passed down from master to disciple since time immemorial remains unbroken. I never imagined I would leap at the opportunity to translate the Yoga Sutras in exactly the same way I had done for the Bhagavadgita, published by Motilal Banarsidas (MLBD). It was a great honor for me, just as it was an honor to have the Foreward of Mr. Arvind Pare, a teacher, who just like Gloria, has an unwavering commitment to teaching the Tradition, as well as a deep understanding of the intimate connection between Yoga and Vedanta—the disciplines of action and knowledge—for human fulfillment. ​ Therefore, I am very happy to present my two translations from the Padma Shri award-winning author and teacher, Gloria Arieira. ​ Please find below all the links to purchase our publications, and feel free to visit the English language website of Vidya Mandi r , Gloria Arieira’s institute. ​ ​ https://amultiplicity.com/author/rickytoledano/ ​ YOGA SUTRAS: · US (paperback shipping worldwide and Kindle): https://www.amazon.com/dp/B08PJJLSHT · Brasil (Kindle): https://www.amazon.com.br/dp/B08P817R28 · India (Kindle): https://www.amazon.in/dp/B08P817R28 BHAGAVADGITA: · US (hardcover and paperback shipping worldwide): https://www.amazon.com/Bhagavadgita-Dialogue-Between-Krsna-Arjuna/dp/8120840127/ref=sr_1_1 · US (Kindle): https://www.amazon.com/Bhagavadgita-Dialogue-between-Krishna-Arjuna-ebook/dp/B084KSL1B1/ref=sr_1_3 ​ · India (hardcover and paperback shipping worldwide): https://www.mlbd.in/products/bhagavadgita-the-dialogue-between-sri-krsna-and-arjuna-including-introduction-sanskrit-text-roman-transliteration-english-translation-and-commentaries-gloria-arieira-ricky-toledano-9788120840119-8120840119-9788120840126-8120840127 · India (Kindle): https://www.amazon.in/Bhagavadgita-Dialogue-between-Krishna-Arjuna-ebook/dp/B084KSL1B1/ref=sr_1_2 YOGA SUTRAS and BHAGAVADGITA . Vidya Mandir (Books of Bhagavadgita and Yogasutras in Portuguese): https://www.vidyamandir.org.br/publicacoes Blog Return

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The importance of the names of Ishvara Gloria Arieira February 2020 The Mahabharata is a complete and complex story about what it is to be human. It is said that what is not found in the Mahabharata simply does not exist. The idea is that all that can be imagined by the human mind can be found in the epic story. In the Mahabharata, many characters and their choices – both good and bad – are pictured, serving as an example for reflection and learning. Their options and their consequences are portrayed with significant detail. In the middle of this epic of 18 chapters and 100,000 verses, there is a great war from which a reorganization of society emerges. We know that the Mahabharata was written by Shri Veda Vyasa, who tells the story to Vaishampayana, who tells it to Janamejaya, son of Parikshit and grandson of Arjuna. Ugrashravas heard the dialogue between Vaishampayana and Janamejaya and told it to a group of rishis conducting a great ritual that would last for years. It is said that Ugrashravas went to visit the rishis during the years of the ritual. The leader of the rishis, Shaunaka, requested that he tell them something significant he had learned, seen or heard, during his travels. Ugrashravas told them of the incredible dialogue he had heard between Yudhishthira and his grandfather, Bhishma, who was on his deathbed after the great war on the plain of Kurukshetra. Yudhishthira had asked him about dharma – beautifully explained by Bhishma – which nonetheless includes the dharma of a king. As part of this discourse, Bhishma teaches him the Vishnu-sahasra-nama-stotram, the verses that contain the 1,000 names of Vishnu. It is as if Bhishma had been waiting on the battlefield for the auspicious hour to leave his body at the end of the war that lasted 18 days, when he would have the opportunity to teach his last lesson to King Yudhishthira. Bhishma teaches Yudhishthira that the 1,000 names of Vishnu should be sung for freedom from daily suffering and the final liberation, which is ananda, plenitude, the fearlessness that comes with the comprehension of the only reality there is: Brahman. Ishvara is nimitta-karana (the intelligent cause of creation) and upadana-karana (the material cause of creation). He must be comprehended, since He is all that there is, which naturally includes each individual, including me and you. This is why Ishvara is called Vishnu: That which pervades everything, That which Everything is. Ishvara is the creator, nimitta-karana; however, when conducting a ritual or offering to Ishvara, He is envisaged in a specific form, although all forms are His body, since He is the material cause of the entire universe, or upadana-karana. But the truth is that there is nothing beyond Ishvara, and whatever form He is envisaged is understood as a symbol of All that there is. All forms, be them devas or devis, are forms of Ishvara. All greatness and devotion are for Him. ​ In order to sing his names, they must truly be comprehended so that they become votes of confidence, a true declaration of love. On the contrary, they lose their force, since the one singing them does not know the significance of their meaning, like praising someone for something without knowing why. Singing the names and qualities of Ishvara requires understanding of what is being pronounced, thereby strengthening the relationship with Him by recognizing that He is the intrinsic part of our life. That is why Bhishma teaches Yudhishthira the thousand names of Vishnu so that all may sing them – be it 1,000 names, 108, just 18 or even by only one name in the form of a japa. Each and every one of His names leads the person singing to meditate upon Ishvara and comprehend Him better. I herein state some of those names: the first is Vishvam, That which can be seen as the entire form of the Universe; and it is followed by Vishnuh, That which Everything pervades, That which is the truth of Everything. Later on, Darpaha is found– Ishvara is That which destroys pride and vanity by destroying that which makes a person proud and vain. It is followed by Darpadah – Ishvara is That which gives appropriate pride, since the qualities for which one is proud were acquired by one’s own effort and the corresponding result. That is to say that self-confidence is important and produces the force by which one overcomes obstacles. Lastly, we encounter the name Anantarupah – That of uncountable forms, since the Universe is its form. And then Amurtiman – That which has no form at all, which is its true nature, nirguna-brahman. In any namavali (naama aavalii – sequence of names) for Ishvara, we encounter names that are apparently contradictory. This contradiction helps us to comprehend the nature of Ishvara that is both the intelligent and material cause at the same time; That which has no form yet That which all forms depend upon; That which is immanent to everything yet free of everything. One of the names that appears on the list of 108 names of Sri Krshna is sat-cit-ananda-vigrahah, meaning: He whose form is a decoration of sat-cit-ananda; it is an acknowledgement and at the same time it is a declaration of understanding of Him. Declaring the thousand names of Vishnu, the Vishnu-sahasra-nama-stotram is taught by Bhishma Pitamaha in the form of verses in which the names follow one after the other, adding up to 1000 names. Each name in these verses is separated and placed in the fourth case, meaning “for”, and followed by “namah”, which means “salutations” (in reverence). This other form is called Vishnu-sahasra-nama-avalih – The sequence of the 1000 names of Vishnu, thereby the name Vishnuh becomes vishnave namah = Salutations to Brahman. All these names refer to various forms of devas and devis, which are Ishvara, which is the immutable truth and the essence of All that there is, Brahman. Regardless of the repeated chant or mantra in whatever form of thought or invocation, the prayer goes to Ishvara, Parameshvara. By singing the various names, one is reminded of Him and the mind of the devotee who sings in reverence goes to Ishvara. It is in that moment that the two are recognized as one in a moment called samadhi, or jnana-samadhi: the moment in which duality disappears to give room the comprehension of One, a samadhi of knowledge. ​ ​ Om tat sat Gloria Arieira ​ Blog Return