Yoga Wisdom with Acharya das

Many religious and spiritual traditions consider renunciation of the world important.But is living in an ashram or temple really more spiritual?We examine the fact that true spirituality is not determined by physical location or external appearances, but rather by one's consciousness and how one lives. We will learn that the ‘world' (the material energy) is neutral, and the real challenge lies in one's consciousness and relationship with the world. True renunciation (tyāga) is not about physically giving up worldly activities and possessions but rather about performing actions without attachment to their fruits. The Bhagavad Gita illustrates that genuine spirituality involves seeing everything as connected to God and performing all actions as service to the Supreme Soul.If you would like to do a more in-depth course on the essential teachings of the Bhagavad-gītā, it is here: https://acharyadas.com/series/bhagavad-gita-chalisa/ The verses I quote were:In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of loving service to the Supreme Lord does not take place. - Bhagavad-gītā 2.44Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. - Bhagavad-gītā 3.4One who restrains the senses and organs of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. - Bhagavad-gītā 3.6Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong. - Śrī Īśopaniṣad mantra 1The Blessed Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work. - Bhagavad-gītā 6.1What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification. - Bhagavad-gītā 6.2“I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of the Lord ….” - Śrī Caitanya-caritāmṛta Madhya-līlā 13.80For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me. - Bhagavad-gītā 6.30The Blessed Lord said, To give up the results of all activities is called renunciation [tyāga] by the wise. And that state is called the renounced order of life [sannyāsa] by great learned men. - Bhagavad-gītā 18.2It is indeed impossible for an embodied being to give up all activities. Therefore, it is said that he who renounces the fruits of action is one who has truly renounced. - Bhagavad-gītā 18.11The wise, engaged in loving devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries. - Bhagavad-gītā 2.51Unless one is engaged in the loving devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay. - Bhagavad-gītā 5.6O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me. - Bhagavad-gītā 9.27In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me. - Bhagavad-gītā 9.28

This is a somewhat comprehensive discussion on the yogic view of the ego, particularly focusing on the concept of false ego (ahaṅkara) in Vedic philosophy. While the term 'ego' is commonly used by people in a derogatory sense (‘big ego', or ‘inflated ego' as examples), its Latin root simply means 'I'. The yogic understanding is that the false ego acts as a filter that distorts our consciousness and makes us identify with our material body rather than our true spiritual self (the ātmā). I have used various analogies, including the movie theater experience and spinning around, to illustrate how the false ego creates a distorted perception of reality. We also cover the distinction between the subtle body (consisting of false ego, intelligence, and mind) and the gross physical body, as being distinct from the spirit soul and emphasize how the practice of bhakti yoga can help dissolve the subtle material covering coverings without separate effort.During the talk I mentioned two talks that explain the eternal individuality of the spirit-soul.One with God – Different from God - https://open.spotify.com/episode/4TOrOiS42S7cTVEuaEe100?si=zQNcfOLHQyuHz7nxs0DHnw The Nature of the Soul - https://open.spotify.com/episode/3yKvBbyTleZLYpJuaRLfeF?si=absoB2b8SU-no9Yw4wdN0g Some of the verses I quoted from:Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies. - Bhagavad-gītā 7.4Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature. Bhagavad-gītā 7.5During the rainy season the moon was prevented from appearing directly by the covering of the clouds, which were themselves illumined by the moon's rays. Similarly, the living being in material existence is prevented from appearing directly by the covering of the false ego, which is itself illumined by the consciousness of the pure soul. - Bhāgavata Purāṇa 10.20.19The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. - Bhagavad-gītā 3.27When the soul is under the spell of material nature and false ego, identifying one's body as the self, the person becomes absorbed in material activities, and by the influence of false ego one thinks that they are the proprietor of everything. - Bhāgavata Purāṇa 3.27.2Just as a person who is whirling around perceives the ground to be turning, one who is affected by false ego thinks himself the doer, when actually only his mind is acting. - Bhāgavata Purāṇa 10.46.41Lamentation, elation, fear, anger, greed, confusion and hankering, as well as birth and death, are experiences of the false ego and not of the pure soul. - Bhāgavata Purāṇa 11.28.15As long as the spirit soul is covered by the subtle body, consisting of the mind, intelligence and false ego, he is bound to the results of his fruitive activities. Because of this covering, the spirit soul is connected with the material energy and must accordingly suffer material conditions and reversals, continually, life after life. - Bhāgavata Purāṇa 7.2.47A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping, and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them. - Bhagavad-gītā 5.8-9Bhakti-yoga (the process of loving devotional service) dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. Bhāgavata Purāṇa 3:25:33.

In this continuation of the Bhagavad-gita Wisdom Series we discuss the complex topics of mind and consciousness from both scientific and yogic perspectives.Many scientists stubbornly insist that there is a single “energy” (the material energy) which exists and is perceivable by us. This idea, however, gives rise to the fundamental challenge in understanding consciousness, that is how consciousness arises from atomic particles or complex chemical compounds. This problem is sometimes referred to as the 'hard problem of consciousness'.The Vedic and yogic perspective is that consciousness is a quality of another type of ‘energy', the spiritual being (ātmā or ‘self). The understanding is that the spiritual being has two coverings or bodies: a gross physical body and a subtle body, with consciousness being the quality of the ātmā/self that pervades both.Some quotes that were referenced in the talk:“Consciousness poses the most baffling problems in the science of the mind. There is nothing that we know more intimately than conscious experience, but there is nothing that is harder to explain. All sorts of mental phenomena have yielded to scientific investigation in recent years, but consciousness has stubbornly resisted. Many have tried to explain it, but the explanations always seem to fall short of the target. Some have been led to suppose that the problem is intractable, and that no good explanation can be given.” “- David John Chalmers, a philosopher and cognitive scientist.“The hard problem of consciousness is the problem of explaining why any physical state is conscious rather than nonconscious.”O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminates the entire body by consciousness. Bhagavad-gītā 13.34Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul. - Bg 2.17"The soul (atma/self) is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna and udāna), is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited." - Muṇḍaka Upaniṣad 3.1.9The seer (atma) is pure (transcendental) even though it perceives this world through the mind. - Yoga-sūtra 2.20The mind is not self-illuminating being itself an object of perception (that which is knowable). Yoga-sūtra 4.19 Not being self-luminous, the mind cannot be aware of an object and itself (as perceiver and perceived) at the same time. Yoga-sūtra 4.20 The pure and transcendental consciousness of the atma (self) is unchangeable. When the mind receives the reflection of that consciousness it is able to perceive and appears like the seer. Yoga-sūtra 4.22 The mind, being able to perceive due to its reflecting both the atma (self) and objects of perception, appears to comprehend everything. Yoga-sūtra 4.23 Even though the mind has accumulated various impressions (and desires) of various types it is always at the disposal of the atma (self). This is because the mind cannot function without the power of the perceiver. Yoga-sūtra 4.24The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind. - Bhagavad-gītā 15.7"One must deliver themself with the help of one's mind, and not degrade themself. The mind is the friend of the conditioned soul, and his enemy as well. For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. " Bg 6.5-6

This is a comprehensive discussion on the topic of 'what is spiritual and what is not' as part of an ongoing series on the Wisdom of Bhagavad Gita. There are common misconceptions about spirituality. The term 'spirit' is used in various contexts and while many things are labeled as spiritual, not everything considered sacred or supernatural is truly spiritual from a Vedic perspective.For example, there is the common misconception that nature is inherently spiritual, but while nature can influence our state of consciousness positively, it none-the-less remains material energy.The ancient Vedic understanding is that in this world there are two fundamental energies: material energy (comprised of atoms and particles) and spiritual energy. The spiritual energy is the spiritual being (ātmā – the self or the spirit soul) which is eternal, unchanging, and personal, and temporarily residing within a material body.The spiritual journey is not to find a better way to enjoy the world with my material covering (body and mind). It is to discover my real spiritual identity, reestablish my lost connection with my source, the Supreme Soul or God, and become immersed in a relationship of love and loving service to the Supremely Lovable God.Some verses that were quoted:Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is. - Bhagavad-gītā 8.20 Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe. - Bhagavad-gītā 7.5O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. Bhagavad-gītā 13.34Here is a link to another talk on the subject, The Nature of the Soul: YouTube - https://www.youtube.com/watch?v=q9fAaCDZltU&ab_channel=AcharyaDas Facebook - https://www.facebook.com/share/r/1Bx7hRtWgc/ Acharyadas.com - https://acharyadas.com/the-nature-of-the-soul/ Additional quotes around what is a spiritual person that people may benefit from:Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk? - Bhagavad-gītā 2.54The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness. - Bhagavad-gītā. 2.55One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. - Bhagavad-gītā. 2.56In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge. - Bhagavad-gītā. 2.57One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness. - Bhagavad-gītā. 2.58The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. - Bhagavad-gītā. 2.59He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna! - Bhagavad-gītā 6.32A person is said to be still further advanced when he regards all—the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial-with an equal mind. - Bhagavad-gītā 6.9

This talk continues our Bhagavad-gita Wisdom Series with the topic: “Beyond Happiness & Distress – A Guide to Emotional Well-Being.”We explore two fundamental perspectives:• The materialistic view, which identifies the self with the body and mind.• The spiritual perspective, which sees the self as an eternal spiritual being temporarily residing in a body and struggling with the mind.According to yogic teachings, emotions arise from mental processes and are not intrinsic to the soul. These teachings emphasize the importance of tolerating desires and emotions rather than being controlled by them. This state of inner steadiness is likened to an ocean—remaining calm despite the many rivers that flow into it.The ancient wisdom of yoga introduces the concept of becoming an Atmarama—one who is self-satisfied—finding lasting spiritual happiness within rather than seeking temporary fulfillment in external sources.Meditation is a key practice for self-realization, accessible to everyone. The transformative power of meditating on transcendental sound can be compared to the sunrise dispelling fog, bringing clarity and insight. As yoga wisdom deepens, it reshapes one's perspective on life and relationships, leading to genuine peace and fulfillment.The verses which I quote from the Bhagavad-gītā: Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. Bhagavad-gītā 2.29 O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. - Bhagavad-gītā 2.14O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. - Bhagavad-gītā 2.15That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion. - Bhagavad-gītā 18.38That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness. - Bhagavad-gītā 18.37A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the person who strives to satisfy such desires. - Bhagavad-gītā 2.70Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga. - Bhagavad-gītā 2.48These are some additional verses which you might benefit from:One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in (loving)devotional service with determination and whose mind and intelligence are in agreement with Me-he is very dear to Me. - Bhagavad-gītā 12.13-14One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom. - Bhagavad-gītā 15.5One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. - Bhagavad-gītā 2.56For one who has conquered the mind, the Super Soul is already reached, for they have attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same. - Bhagavad-gītā 6.7

This is such an important subject that needs to be shared even though there is not good quality video with this talk. Love, as a subject to be explored, is definitely challenging for many of us and the lack of a meaningful conversation about love and a meaningful definition of love is terribly sad. How do we define love? Many dictionary definitions center around it being “an intense feeling of attraction and deep affection.” What is called falling in love often produces an intense kind excitement and anticipation and hope for something fantastic that's going to result from this relationship/experience. But we are only talking about an emotional and physiological response, and this is not love. It doesn't last. What happens then when we no longer feel that response? When I'm no longer in love with you or I have “fallen out of love”, when I'm no longer having that physiological and mental response? Well, I am no longer in love. Therefore, I should leave you and I should look for someone else who gives me that experience. This is not love, it is lust. If you make me feel good, I love you. If you no longer make me feel good, I'm sorry, I just don't love you anymore. Lust meant intense personal desire and it's all about me and what I am feeling. “What's in it for me?” It's about taking as opposed to giving. The characteristic of love is to give. Love means willing “the good” of others. To love someone is to will “the good” for that person; to work toward what will bring that person in the direction of “the good”. Real love is truly a spiritual experience.

In this series, we previously learned that everything that happens to me is caused by my own actions - my past actions, my current actions and my future acts. My desires determine my actions, which in turn affect my consciousness, which then determines my desires. It is a cycle, and breaking that cycle is critically important if I want to experience peace and happiness. So losing control of myself because of compulsive behavior is disastrous for me. The most important thing to deal with compulsion is to cultivate the appreciation that I am an eternal spiritual being temporarily covered by a material body and the mind. The ancient texts I quoted in this talk: One must deliver themself with the help of one's mind, and not degrade themself. The mind is the friend of the conditioned soul, and his enemy as well. - Bhagavad-gītā 6.5 For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. - Bhagavad-gītā 6.6 This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong. It covers the constitutional position of the self/atma. Bhāgavata Purāṇa 5.11.17 A hierarchy of control: The individual is the passenger in the chariot of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers. Kaṭha Upaniṣad 1.3.3-4 The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. - Bhagavad-gītā 3.42 The cause of compulsive behavior: Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? - Bhagavad-gītā 3.36 Lord Kṛṣṇa said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world. - Bhagavad-gītā 3.37 Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire. - Bhagavad-gītā 3.39 The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him. - Bhagavad-gītā 3.40 Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus - by spiritual strength - conquer this insatiable enemy known as lust. - Bhagavad-gītā 3.43 How we lose control: While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. - Bhagavad-gītā 2.62 From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool. - Bhagavad-gītā 2.63 As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence. - Bhagavad-gītā 2.67 All the senses have been under the control of the mind since time immemorial, and the mind himself never comes under the sway of any other. He is stronger than the strongest, and his godlike power is fearsome. Therefore, anyone who can bring the mind under control becomes the master of all the senses. - Bhāgavata Purāṇa 11.23.47 The solution: Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence. - Bhagavad-gītā 2.68 One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender. - Bhagavad-gītā 3.6 A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires. - Bhagavad-gītā 2.70 One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace? - Bhagavad-gītā 2.66 One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion. - Bhagavad-gītā 2.64

Most people are intrigued by the question “what does the future holds for me?” Hence the popularity of horoscopes, tarot and psychic readings, palmistry, etc. This is because many are focused on what it is they may consider as “good” but are often blind to the “bad” that may also be coming. Wherever we find ourselves at any given time in our life, it is the “effect” or result of our previous desires, choices and actions. Therefore, focusing on wanting to know the future can make us oblivious to the opportunity that the present offers. And that is to literally “create” our future by consciously choosing courses of action that produce great outcomes. There is a rather naïve idea that freedom means being able to do anything you want, whenever you want to, and having the money and power to do that. This idea is blind to the very real repercussions that my choices and actions will have. Every action produces a karmic reaction, so we must “pay” for our deeds. This chain of action and reaction binds the living being to material existence. As you sow, so shall ye reap. The texts I quote in this talk: …. for whatever one sows, that will he also reap. - Galatians 6:7 Whatever state of being one remembers when he quits his body, that state he will attain without fail. - Bhagavad-gītā 8.6 The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is. - Bhagavad-gītā 4.17 One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities. - Bhagavad-gītā 4.18 Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings. - Bhagavad-gītā 4.20 Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions. - Bhagavad-gītā 4.21 He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions. - Bhagavad-gītā 4.22 One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge. - Bhagavad-gītā 4.19 All these performers who know the meaning of sacrifice become cleansed of sinful reaction, and, having tasted the nectar of the remnants of such sacrifice, they go to the supreme eternal atmosphere. - Bhagavad-gītā 4.30 O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next? - Bhagavad-gītā 4.31 The living entity is exactly like a dog, who, overcome with hunger, goes from door to door for some food. According to his destiny, he sometimes receives punishment and is driven out and at other times receives a little food to eat. Similarly, the living entity, being influenced by so many desires, wanders in different species of life according to destiny. Sometimes he is high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell, sometimes to the middle planets, and so on. - Bhāgavata Purāṇa 4.29.30-31 Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogī and is happy in this world. - Bhagavad-gītā 5.23

This is a continuation from the previous theme we explored in the Bhagavad Gita series, that you are not your body. Here we examine what is often called reincarnation, or more correctly, the transmigration of the spirit soul. There are many misconceptions surrounding this topic. It is not uncommon that someone may ask “you mean I can become a dog?” And of course, the answer is, no, you do not BECOME a dog, but it is possible to enter into that type of a body and falsely assume that external identity. The Bhagavad Gita speaks of how over lifetimes, the spirit soul can cycle through a myriad of bodies. And even within our current lifetime we cycle through a baby's body, then a child's, a teenager's, and an adult's, a middle-aged, and eventually and old aged body. Looking at things objectively and considering the constant turn-over of all the material particles that make up a body, within a maximum of 5 years it is like a constant process of recycling bodies. But how does this really happen and what are the drivers? The following are verses I quote in the talk: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. - Bhagavad-gītā 2.12 As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. - Bhagavad-gītā 2.13 As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. - Bhagavad-gītā 2.22 Whatever state of being one remembers when he quits his body, that state he will attain without fail. - Bhagavad-gītā 8.6 The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. - Bhagavad-gītā 15.8 The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires. - Bhāgavata Purāṇa 4.29.76-77 The living entity, thus taking another gross body, obtains a certain type of ear, tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects. - Bhagavad-gītā 15.9 When the living entity passes from the present body to the next body, which is created by his own karma, he becomes absorbed in the pleasurable and painful sensations of the new body and completely forgets the experience of the previous body. This total forgetfulness of one's previous material identity, which comes about for one reason or another, is called death. - Bhāgavata Purāṇa 11.22.39 If you would like to dig a little deeper into this subject the following links to other talks on a variety of platforms may be helpful. The 3 topics of these talks are: Reincarnation the ins and the Outs; Why Do Bad Things Happen to Good People? – Understanding Reincarnation; and Purpose, Reincarnation, and Suffering – an online Q&A session. FaceBook https://fb.watch/e4x6q3mrVG/ https://fb.watch/e4xc0Ba1Jx/ https://fb.watch/e4xeTC1zKr/ YouTube https://youtu.be/x1OJKpFutb0 https://youtu.be/Nmg3HiQ0Yw4 https://youtu.be/WmIbSEMS5gM Acharyadas.com https://acharyadas.com/reincarnation-the-ins-and-the-outs/ https://acharyadas.com/why-do-bad-things-happen-to-good-people-understanding-reincarnation/ https://acharyadas.com/purpose-reincarnation-and-suffering-an-online-qa-session/ Spotify - podcast https://podcasters.spotify.com/pod/show/acharya-das/episodes/182-Reincarnation--the-Ins-and-the-Outs-e1gju35 https://podcasters.spotify.com/pod/show/acharya-das/episodes/150-Why-Do-Bad-Things-Happen-to-Good-People-e1giggf https://podcasters.spotify.com/pod/show/acharya-das/episodes/177-Purpose--Reincarnation--and-Suffering---an-online-QA-session-e1gjsmn

This is a talk at Mantra Night about how Transcendental Sound provides refuge and shelter from all the turmoil and troubles that are part of material life. But more wonderful than this is how it can awaken us to the most extraordinary experience of spiritual love where the soul once again is united in love with the Supreme Soul.

The Bhagavad Gita Is perhaps the most famous of all the Vedic texts. It is comprised of 700 verses and addresses the most foundational principles of real spiritual life. This will be the beginning of a new series titled Bhagavad Gita Wisdom. Each talk we will address one or two important spiritual principles an exam in their application to all of us even in these current times. In this first talk we examine the absolutely fascinating back story to how the Bhagavad Gita came about and the most foundational spiritual principle to a genuine spiritual life, the question of mind, body, and soul. The verses which I quoted in this talk are as follows: Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. Bhagavad-gītā 2.7 Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, "Govinda, I shall not fight," and fell silent. Bhagavad-gītā 2.9 Bhagavān Śrī Kṛṣṇa said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead. Bhagavad-gītā 2.11 Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul. Bhagavad-gītā 2.17 For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain. Bhagavad-gītā 2.20 The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind. Bhagavad-gītā 2.23 This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same. Bhagavad-gītā 2.24 Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. Bhagavad-gītā 2.29 O descendant of Bharata, in the body is eternal and can never be slain. Therefore you need not grieve for any creature. Bhagavad-gītā 2.30 One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. Bhagavad-gītā 6.5

We tend to be unaware of the invisible yet powerful forces which shape our lives and cause us to make decisions and take action which can contribute to our unhappiness and suffering. The ancient yoga texts of India dealt with these topics in a wonderful and instructive way which we can all benefit from. In this talk I touch on Time, the Law of Karma, Maya (the great illusory energy) and in some detail, the three modes of material nature or the three gunas. The texts I quoted were: Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Supreme Soul. - Bhāgavata Purāṇa 2.3.17 Material nature consists of three modes -- goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes. - Bhagavad-gītā 14.5 O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge. - Bhagavad-gītā 14.6 The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions. - Bhagavad-gītā 14.7 O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul. - Bhagavad-gītā 14.8

There is a saying that “The eyes are the window to the soul”. This alludes to the reality that there is a clear distinction between the physical body and “you” the eternal spiritual being. The ancient yogic teachings rejects the idea that “I have a soul” in favor of the truth that “I am the soul.” As such I have an eternal and spiritual nature, but when residing within a material form (the body) that nature becomes both covered and distorted. In this talk we examine that nature. Some of the verses I either quoted or referenced: O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. Bhagavad-gītā 13.34 For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. Bhagavad-gītā 2.20 The soul within the body is self-luminous and is distinct from the visible gross body and invisible subtle body. It remains as the fixed basis of changing bodily existence, just as the ethereal sky is the unchanging background of material transformation. Therefore the soul is endless and without material comparison. Bhāgavata Purāṇa 12.5.8 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. Bhāgavata Purāṇa 11.11.8 The ātma/self is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna and udāna), is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the ātma is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited. - Muṇḍaka Upaniṣad 3.1.9 As long as a living entity is not completely self-realized -- as long as one is not independent of the misconception of identifying with one's body, which is nothing but a reflection of the original body and senses -- one cannot be relieved of the conception of duality, which is epitomized by the duality between man and woman. Thus there is every chance that one will fall down because one's intelligence is bewildered. Bhāgavata Purāṇa 7.12.10 As tiny sparks fly from a fire, so all the individual souls have come from the Supreme. - Bṛhad-āraṇyaka Upaniṣad, 2.2.20 This is the truth: As sparks of similar form spring forth by the thousands from a strongly blazing fire, so from the Absolute Truth are produced the various living beings, O gentle one, and there also do they go. - Mundaka Upanishad 2:1:1 By chance, two birds have made a nest together in the same tree. The two birds are friends and are of a similar nature. One of them, however, is eating the fruits of the tree, whereas the other, who does not eat the fruits, is in a superior position due to His potency. The bird who does not eat the fruits of the tree is the Supreme Soul, who by His omniscience perfectly understands His own position and that of the conditioned living entity, represented by the eating bird. That living entity, on the other hand, does not understand himself or the Lord. He is covered by ignorance and is thus called eternally conditioned, whereas the Personality of Godhead, being full of perfect knowledge, is eternally liberated. – Bhāgavata Purāṇa 11.11.6-7 The same jīva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency. - Śrī Brahma-saṁhitā 5.21 Thus mistaking the temporary for the eternal, my body for my self, and sources of misery for sources of happiness, I have tried to take pleasure in material dualities. Covered in this way by ignorance, I could not recognize You as the real object of my love. Bhāgavata Purāṇa 10.40.25

I was asked to speak on the real purpose of yoga and meditation in Melbourne, Australia, and address some common misconceptions. Many people simply see yoga as a form of physical exercise that has wonderful health benefits, and meditation as something to deal with stress and increase peacefulness. But this ancient system was for something infinitely more rewarding and extraordinary – self-realization and God-realization – which when experienced, blesses one with great blissful joy, profound wisdom and the experience of perfect spiritual love.

When considering this topic there is a need to define both “Success” and “Meaningful.” We mostly don't think very deeply about the important things in our lives. For instance, we can mistake “desirable” for “favorable.” Just because we desire something it does not mean it is going to end up being favorable. Look at the reality of many relationships and marriages. They were all desirable at one point but half of them end up in failure and are even labeled as bad marriages or relationships and therefore unfavorable in hindsight. We take a deeper look at what really constitutes “successful” and “meaningful.”

This is the second part of a talk at the Black Spark Cultural Center in Melbourne, Australia. It is all questions and answers and some Kirtan at the end.

This is a talk at the Black Spark Cultural Center in Melbourne, Australia. I feel that a lot of attention is being put on what I would describe as the symptoms of climate change, but few people are focused on the underlying root cause. We don't want to do that because it makes us too uncomfortable. We refuse to embrace the reality that consumerism (driven by greed and envy) which is rooted in our spiritual emptiness, is to blame. We don't want to accept it because that would really challenge us to consider what we collectively hold to be the goal of life. Only a spiritual perspective will empower us to embrace the fundamental changes needed to how we all live. Some of the quotes I used in the talk: “I used to think that top environmental problems were biodiversity loss, ecosystem collapse and climate change. I thought that thirty years of good science could address these problems. I was wrong. The top environmental problems are selfishness, greed and apathy, and to deal with these we need a cultural and spiritual transformation. And we scientists don't know how to do that.” - Gus Speth – American environmental lawyer and advocate, former dean of the Yale School of Forestry and Environmental Studies, former Administrator of the United Nations Development Programme "We must shift America from a needs, to a desires culture, people must be trained to desire, to want new things even before the old had been entirely consumed. We must shape a new mentality in America. Man's desires must overshadow his needs." - Paul Mazur, Director - Lehman Brothers The last century saw “the rise of an idea that has come to dominate our society. It is the belief that satisfaction of individual feelings and desires is our highest priority.” - Adam Curtis, BBC documentarian and writer. EF Schumacher (Economist, Author) speaking of a proposal from perhaps the most influential economist of the last century, Lord Keynes, that prosperity, delivered by economic growth, brings all good. And the great engine to deliver economic growth was to cultivate greed and envy in people. Keynes – “the day might not be all that far off when everybody would be rich. We shall then, he said, “once more value ends above means and prefer the good to the useful”. “But beware!” he continued. “The time for all this is not yet. For at least another hundred years we must pretend to ourselves and to every one that fair is foul and foul is fair; for foul is useful and fair is not. Avarice and usury and precaution must be our gods for a little longer still. For only they can lead us out of the tunnel of economic necessity into daylight.” “The modem economy is propelled by a frenzy of greed and indulges in an orgy of envy, and these are not accidental features but the very causes of its expansionist success. The question is whether such causes can be effective for long or whether they carry within themselves the seeds of destruction.” - EF Schumacher “If human vices such as greed and envy are systematically cultivated, the inevitable result is nothing less than a collapse of intelligence. A man driven by greed or envy loses the power of seeing things as they really are, of seeing things in their roundness and wholeness, and his very successes become failures. If whole societies become infected by these vices, they may indeed achieve astonishing things but they become increasingly incapable of solving the most elementary problems of everyday existence.” - EF Schumacher The business model of big social media companies "is to create a society that is addicted, outraged, polarized, performative and disinformed. That's just the fundamentals of how it works." - Tristan Harris, Big Tech critic. “They have literally rewired our brains so that we are detached from reality and immersed in tribalism.” – Tim Kendall, former director

We enter relationships with expectations, often without discussing “my” expectations with a partner in a relationship, and without learning what their expectations are. We also don't honestly evaluate our expectations and whether they are realistic. When our expectations of a partner are not being met or fulfilled, we commonly seek to control or manipulate them or “the relationship” to produce an outcome I think is desirable. This will always put me in conflict with the other person. We tend to live in a very “self”- centre world. I tend to see others as being part of, or in relation to, “my” world. Everyone and everything is often perceived in relation to “my” likes and dislikes. This is not a formula for success. Spiritual growth means an expanding concern for others and more thoughts of giving rather than taking. But this requires a shift in perspective, one where we see our relationship partners as fellow pilgrims on a journey towards our highest good – which is something more important than just each other. A couple of yoga texts I shared: He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna! Bhagavad-gītā 6.32 The Supreme Soul is very satisfied with the transcendentalist when he greets other people with tolerance, mercy, friendship and equality. Bhāgavata Purāṇa 4.11.13

People, both atheists and “believers,” hold a variety of concepts of God, or a higher transcendent truth or reality, which they either accept or, in the case of atheists, reject. If asked, “Is There a Concept of God in Yoga?” we would need to understand what the person means by God? Within Yoga or the sacred texts known as the Vedas, the understanding of God, is vast and extraordinarily complete understanding. There was also an appreciation of the fact that God can be experienced differently by different people. He is said to “reward” seekers according to the nature of their “surrender”. In the quest to find God, there was the recognition of the limitations of the mind and the severely limited external sense organs. It was recognized that spiritual reality is beyond the range of experimental knowledge. There is a Sanskrit word adhokṣaja which means "that which is beyond the measurement of our senses." The Vedas taught that despite the limitations of the body and mind, God is discoverable, but it requires a major change or purification of our consciousness. Arguments made on the “can you show me God” statement were considered ill-conceived and even childish. The Bhāgavata Purāṇa famously elucidates that the Absolute Truth or Godhead is experienced in three features, as; Brahman – brahmajyoti – the impersonal ocean of white light Paramātmā – the Supreme Soul who permeates all of material creation and sits within the hearts of all living beings. The personal feature of God. Bhagavān – the Supreme Personality of Godhead who is the highest object of love. The texts I quoted in this talk. As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā. Bhagavad-gītā 4.11 The atma/self is atomic in size and can be perceived by perfect intelligence. - Muṇḍaka Upaniṣad (3.1.9) I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love. - Brahma-saṁhitā 5.38 Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān. - Bhāgavata Purāṇa 1.2.11 Īśvara (God) is a special Puruṣa, unlike other puruṣas, untouched by afflictions, actions (material activity) and the fruit of actions, and latent impressions or material desires. - Yoga-sūtra 1.24 Kṛṣṇa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes. – Śrī Brahma-saṁhitā 5.1

Many of us share the experience of setting out, in different ways, hoping to “create” happiness. We may stimulate our mind and senses with different experiences which can produce pleasurable feelings, but these experiences are neither lasting nor fulfilling. In fact, they can eventually lead to a feeling of emptiness and even depression. Why? This is addressed in this talk. To find real happiness it requires us to begin an inward journey of self-discovery, to discover our true spiritual identity and spiritual nature. This will entail living a more careful and thoughtful life of purpose. Happiness is not accidental. It is the product of purpose-driven actions that deliver a wonderful spiritual experience that truly satisfies the soul. A couple of ancient texts I shared: A person who is not disturbed by the incessant flow of desires -- that enter like rivers into the ocean, which is ever being filled but is always still -- can alone achieve peace, and not the man who strives to satisfy such desires. Bhagavad-gītā 2.70 One who is not connected with the Supreme [in Krsna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace? Bhagavad-gītā 2.66

In general, most people think of the ego as the way we view ourselves and our relationships with others. A dictionary definition is: “Someone's ego is their sense of their own worth. For example, if someone has a large ego, they think they are very important and valuable. He had a massive ego; never would he admit he was wrong.” Understanding the Yogic/Vedic perspective of the ego can lead to clarity on how to have a better and happier life. The foundation to understanding “ego” is to understand consciousness and that it does not, and cannot, arise from matter. Consciousness emanates from a spiritual energy, the energy known by its characteristic – life. Consciousness is the inherent quality of the ‘soul' or the ātma/self. The ancient Vedic teachings describe how the embodied ‘soul' is covered by two bodies and ‘lends' consciousness to these two bodies. The first is the gross physical body (sthūla-śarīra), which we readily see or perceive, and the other is the subtle body (liṇga-śarīra). This subtle body/covering of the soul is comprised of three ‘layers', the mind (manaḥ), the intelligence (buddhi), and the false ego (ahaṅkāra) or false sense of self. When I identify as the labels attached to the body (male, female, tall, short, race, etc.,) I am oblivious of my true spiritual identity and have adopted a ‘false self' as me. Spiritual enlightenment means to discover my true and eternal spiritual identity beyond these temporary and changing material identities. The verses I quoted in this talk: The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna and udāna), is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited. - Muṇḍaka Upaniṣad 3.1.9 The pure and transcendental consciousness of the atma (self) is unchangeable. When the mind receives the reflection of that consciousness it is able to perceive and appears like the seer. Yoga-sūtra 4.22 The mind, being able to perceive due to its reflecting both the atma (self) and objects of perception, appears to comprehend everything. – Yoga-sūtra 4.23 Even though the mind has accumulated various impressions (and desires) of various types it is always at the disposal of the atma (self). This is because the mind cannot function without the power of the perceiver. – Yoga-sūtra 4.24 When the soul is under the spell of material nature and false ego, identifying one's body as the self, the person becomes absorbed in material activities, and by the influence of false ego one thinks that they are the proprietor of everything. – Bhāgavata Purāṇa 3.27.2 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. A foolish person, however, although not identical with his material body but transcendental to it, thinks himself to be situated in the body, just as one who is dreaming sees himself as situated in an imaginary body. – Bhāgavata Purāṇa 11.11.8

The time in which we live is described in the Vedas as the “age of chaos, quarrel and confusion.” We experience this in so many competing political ideas/beliefs, social philosophies, value systems, and ideas of morally proper behavior. There are competing propositions on how to arrange the external components/components of our lives to produce harmony and peace. The common denominator for most of the proposed solutions is a false assumption - the idea that my body IS “ME”, when in fact I am a spiritual being occupying and using this body and mind. My body is not “me” it is “mine”. Therefore, trying to make my body or mind happy is not the same as "me" experiencing happiness. Temperance (delayed gratification), is a foundation for a happier and more peaceful life, but I also need spiritual nutrition. In the talk, I mention the need to develop a personal and daily meditation practice. These are the links to learning and practicing mantra meditation and some guided meditations to follow. https://soundcloud.com/acharyadas/sets/meditations-for-wellbeing https://acharyadas.com/kirtan-meditation/meditation/ https://acharyadas.com/kirtan-meditation/kirtan/ Some quotes I used. The last century was “the rise of an idea that has come to dominate our society. It is the belief that satisfaction of individual feelings and desires is our highest priority.” - Adam Curtis, BBC documentarian and writer. The business model of big social media companies "is to create a society that is addicted, outraged, polarized, performative and disinformed. That's just the fundamentals of how it works." - Tristan Harris, Big Tech critic. "One who is not connected with the Supreme Soul can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?” - Bhagavad-gītā 2.66 A person who is not disturbed by the incessant flow of desires -- that enter like rivers into the ocean, which is ever being filled but is always still -- can alone achieve peace, and not the person who strives to satisfy such desires. Bhagavad-gītā 2.70

In this world self-worth to the worth of others is most often equated with physical appearance, net worth, who you know, what you do (your career or occupation) and what you achieve. These ideas run counter to the spiritual perspective and are considered ignorant in spiritual teachings. When you erroneously conclude that you are your physical body and/or mind, you'll measure your value based on material considerations, but no material condition is relevant to your true value. Value that is measured against the physical body or mind is limited and temporary like everything else material. The lack of self-esteem and feelings of worthlessness are caused by ignorance of one's spiritual identity and a sense of separation from the Supreme Soul. Our intrinsic value is infinite because we are spiritual in essence, part and parcel of and connected to the Supreme Soul by an eternal bond of kinship. Each of us is an eternal spirit soul, a child of the Supreme Spirit Soul, living only temporarily in a material body. When you realize you are the eternal spirit soul, part and parcel of the Supreme Spirit Soul, you will know real freedom and value. Some verses I quoted: For one who has conquered the mind, the Supreme Soul is already reached, for he has attained tranquillity. To such a person happiness and distress, heat and cold, honor and dishonor are all the same. Bhagavad-gītā 6.7 …. One who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities -- such a person is said to have transcended the modes of nature. - Bhagavad-gītā 14.24-25 One who always sees all living entities as spiritual sparks, in quality one with the Supreme Soul, becomes a true knower of things. What, then, can be illusion or anxiety for such a person? - Śrī Īśopaniṣad, Mantra 7

Thanks to Gayatri Espiritu for producing this track

We have all experienced being let down, hurt, and wronged by others in our lives. This can leave us confused, sad, angry, and disappointed. I can then hold resentment and anger because of past transgressions of "others" against "me", but by doing that I then become “enslaved” by that and constantly live in the shadow of my offender. If you want to heal relationships, release emotional burdens, and achieve inner peace the great spiritual wisdom traditions of the world extol forgiveness as a transcendental light that illuminates our hearts and liberates us from suffering. The verses I quoted in this talk: The duty of one seeking enlightenment is to cultivate the quality of forgiveness, which is illuminating like the sun. The Supreme Soul (Hari) is pleased with those who are forgiving. - Bhāgavata Purāṇa 9.15.40 “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:43–44). A saintly person is merciful and never injures others. Even if others are aggressive he is tolerant and forgiving toward all living entities. His strength and meaning in life come from the truth itself, he is free from all envy and jealousy, and his mind is equal in material happiness and distress. Thus, he dedicates his time to work for the welfare of all others. - Bhāgavata Purāṇa 11.11.29

In the natural course of life, we will encounter different “storms”, periods of difficulty that can be very challenging and disturbing. Living a spiritually oriented life will bring both perspective and solace and make it so we can pass through these periods without our life being turned upside down. Having a realistic view of life and the world is not just necessary but critical to living peacefully and purposefully. Unfortunately, society under the influence of Social Media has created so many unrealistic expectations which erode people's resilience and peace. In this talk we quote the Serenity prayer and a yogic text. “Lord, grant me the SERENITY to accept the things I cannot change, COURAGE to change the things I can, and WISDOM to know the difference.” Those who are seers of the truth have concluded that of that which is material there is no endurance and of the eternal [the soul/that which is spiritual] there is no change. This they have concluded by studying the nature of both. - Bhagavad-gītā 2.16

Grief is understood as not just sadness but a very great sadness, especially at the death of someone or a great loss. In some cases it can deeply affect how one lives their life from that point. In the ancient Sanskrit language, one of the words they use is śocaḥ which not only means grief or sorrow, but can also be used to describe burning or a flame. In this talk, we explore how in many cases grief has arisen out of an unrealistic expectation, like holding on to the false hope that I and others who are dear to me will never die. Yet death (or things/situations coming to an end) is the only thing that you can dependably rely on that will happen in “life”. The ancient Vedic texts address what is the natural course of things and the crucial knowledge that we, the spiritual beings, residing within the body, never die. We exist eternally.. Some of the verses I quoted: Just as the fruits and flowers of a tree in due course of time undergo six changes -- birth, existence, growth, transformation, dwindling and then death -- the material body, which is obtained by the spirit soul under different circumstances, undergoes similar changes. However, there are no such changes for the spirit soul. Bhāgavata Purāṇa 7.7.18 Bhagavān Śrī Kṛṣṇa said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead. - Bhagavad-gītā 2.11 It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body. - Bhagavad-gītā 2.25 O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature. - Bhagavad-gītā 2.30 Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is. - Bhagavad-gītā 8.20

When many people think of the two words “religion” and “spirituality” nowadays they could have memes floating around in their minds and not clear and objective ideas. In this talk, we examine these terms from the ancient Vedic perspective. It is really difficult to cover such an important topic in an abbreviated way, and while this is quite a long talk we have not really covered the topic as extensively as we could have if there was more time. Here are the Vedic texts or verses I quoted: A worshiper who faithfully engages in the worship of the Lord in the temple (church) but does not behave properly toward other worshipers or people in general is called a prākṛta-bhakta, a materialistic devotee, and is considered to be in the lowest position. Bhāgavata Purāṇa 11.2.47 He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna! Bhagavad-gita 6.32 He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. Bhagavad-gita 12.15 “The Supreme Soul is very satisfied with the transcendentalist when they greet other people with tolerance, mercy, friendship and equality.” - Bhāgavata Purāṇa 4.11.13 The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste]. Bhagavad-gita 5.18 A person is considered still further spiritually advanced when he regards the honest well-wishers, the affectionate benefactors, the neutral, the mediators, the envious, the friends and enemies, the pious and the sinners all with an equal mind. Bhagavad-gita 6.9 Everything animate or inanimate that is within the universe is controlled and owned by the Lord, Isvara. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things knowing well to whom they belong. Śrī Īśopaniṣad mantra 1 Some look on the soul as amazing, some describe the soul as amazing, and some hear of the soul as amazing, while others, even after hearing about the spiritual being, cannot understand him at all. - Bhagavad-gītā 2.29 In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence. Bhāgavata Purāṇa 7.13.28 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. Bhāgavata Purāṇa 11.11.8 This is the truth: As sparks of similar form spring forth by the thousands from a strongly blazing fire, so from the Absolute Truth are produced the various living beings, O gentle one, and there also do they go. - Muṇḍaka Upaniṣad 2:1:1 As tiny sparks fly from a fire, so all the individual souls have come from the Supreme. - Bṛhad-āraṇyaka Upaniṣad, 2.2.20 The same jīva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency. - Śrī Brahma-saṁhitā 5.21 He who sees systematically everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being. - Śrī Īśopaniṣad mantra 6 The kirtan at the end is a cover of "All I want" by Kodaline

This is a continuation of the previous talk and is the Q&A portion which you might find interesting.

This talk was delivered in Brisbane, Australia. We explore the pivotal role forgiveness plays in our own peace and happiness. There was a full-house both here and when we covered the same topic 2 nights later on the Gold Coast which shows how many of us need this. All the great spiritual wisdom-traditions of the world glorify forgiveness as being indispensable for authentic spiritual growth and living a happy peaceful life. So what exactly does that mean and how do we do that? One of the verses I quoted is from an ancient yogic text which goes: The duty of a wise person is to cultivate the quality of forgiveness, which is illuminating like the sun. The Supreme Soul (Hari) is pleased with those who are forgiving. - Srimad Bhagavatam The talk is a bit longer than usual but there was so much interest and so many questions we broke the talk into 2 parts. Check out Part 2 for the Q&A portion.

Text-book definitions of social anxiety disorder include “Individuals with social anxiety disorder fear negative evaluations from other people.” One of the significant characteristics is an overwhelming fear of humiliation. While social anxiety may be more common or pronounced now, it is not something new. Around 400 B.C. Hippocrates described the condition stating that such a person “dare not come in company for fear he should be misused, disgraced, overshoot himself in gesture or speeches, or be sick; he thinks every man observes him." So it could be categorized as extreme self-consciousness. We don't want to get into discussing a diagnosis or treatment of this condition but provide another perspective that can be extremely helpful in dealing with such experiences. The commonly held idea is that our physical bodies and states of mind are our identities – who we actually are. This paradigm is contested by the ancient Yogic teachings which teach that you are neither the body nor the mind (including your feelings and emotions). You are an eternal spiritual being residing temporarily within the physical body and covered by the material mind. Spiritual cultivation (mindfulness and meditation) means the growth in appreciating my spiritual being or identity. This state brings tremendous resilience, stability, and balance to our lives. These are some excerpts from Vedic texts referencing the balance and resilient nature of someone progressing on this spiritual path. “one who is equiposed in honor and dishonor” Bhagavad-gita 12.18-19 “… even-mindedness amid pleasant and unpleasant events…” Bhagavad-gita 13.8-12 “ … who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike….” Bhagavad-gita 14.22-25 For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. Bhagavad-gita 6.6

Many people think they possess a soul – we refer to “my soul.” But if that's the case, then who are you (the one possessing the soul) and what exactly is the soul? One dictionary definition is – “The spiritual part of a person that some people believe continues to exist in some form after their body has died, or the part of a person that is not physical and experiences deep feelings and emotions.” This of course is speculative and lacks the clarity offered by Yogic wisdom. The ancient Sanskrit word for what people refer to as the ‘soul' is very revealing. It is “ātma” which literally means the ‘self'. In this understanding you do not have a soul, you are the soul.

An internet safety organization in the UK warns that school children are using AI image generators to create indecent fake images of classmates. Another article was headlined - Kids who use social media are more prone to making dangerous decisions. It was about a study of 1.4 million adolescents between the ages of 10 and 19 from 1997 to 2022 and found that frequent or daily social media usage increased the probability of alcohol consumption by 48 percent, drug use by 28 percent, and tobacco use by 85 percent, compared to those who used social media infrequently or not on a daily basis. While many will rightly say “We need more safeguards!”, this overlooks the glaring failure in modern society to appreciate the great need for a personal moral compass. It is about external controls vs internal controls, or Can I do it? vs. Should I do it?

This is one of the talks from my recent visit to the USA – it is in Austin, Texas. Many people do not have a very clear concept of what is material and what is spiritual which is the subject I was asked to speak on at an Austin Kirtan event.

The inspiration for this talk was something I heard on a short piece of a podcast of Joe Rogan talking to Oliver Anthony (Chris Lunsford) who came out with the recent viral hit “Rich Men North of Richmond.” Answering a question from Joe Rogan about what inspires him, Oliver quoted the following from the Bible: Proverbs 4:23-26 23 Above all else, guard your heart, for everything you do flows from it. 24 Keep your mouth free of perversity; keep corrupt talk far from your lips. 25 Let your eyes look straight ahead; fix your gaze directly before you. 26 Give careful thought to the[a] paths for your feet and be steadfast in all your ways. Guarding our heart is critically important. As they used to say in the early days of computer programming, “Garbage in – garbage out!” We have both a higher and a lower nature. We need to curb our lower nature and cultivate our higher nature. This means consciously choosing what it is that we will hold to be valuable, what we will treasure. There is another incredibly wise quote I saw when I was looking up the Bible quote above. Matthew 6:21 For where your treasure is, there will your heart be also. The need for guidelines in life that produce outcomes that are objectively in my interest – my eternal well-being – is all important. “Above all else, guard your heart, for everything you do flows from it.”

The Vedas teach that there is a higher Transcendent Reality, a Higher Truth, an Absolute Truth. According to Vedic wisdom there is one unique living being amongst a vast ocean of conscious and eternal beings. This one Supreme Soul is known by many, many different Names. We are all connected to the Supreme Soul. There is an eternal bond of kinship, of love between all living beings and the Supreme Being. In the spiritual reality, we are all connected because we are all parts and parcels of that Supreme Soul. We're not speaking here of the limited idea that there is a Hindu god or a Christian god, a Buddhist god or a Muslim god. There is only one Transcendent Reality, one Absolute Truth. That Supreme Truth is also referred to as the Supreme Soul and as the Supreme Original Cause of all Causes. The Śrī Brahma-saṁhitā states: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam He who is the origin of all, who has no other origin and He who is the prime cause of all causes. He is known as Govinda and He has a beautiful and eternal blissful spiritual form. He is the Supreme Personality of Godhead also known as Kṛṣṇa. - Śrī Brahma-saṁhitā 5.1 The transcendental sound Kṛṣṇa means the “All-Attractive”. When we speak of Krishna, we are speaking of the Supreme Personality of Godhead, the Cause of All Causes, the Original Person. The day that Lord Krishna appeared upon this Earth over 5,000 years ago in His original transcendental form is known as Janmastami – and is celebrated by hundreds of millions of people worldwide. When we speak of Krishna, we are not speaking of a foreign person. We're not speaking about somebody with whom we don't already have a relationship. The original Cause of all Causes appears in this material dimension in His transcendental form, making it possible for us to meditate upon Him and hear His transcendental instructions on how we can come back to Him, reunite with Him. This world is not the home of the spiritual being. It is a temporary place that we are residing in. Spiritual life means to return to our true home to the eternal spiritual dimension with the Supreme Soul. What is Krishna's relationship with us and our relationship with Krishna? Krishna says in the Bhagavad Gita, “I am the goal, I am the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation. I am the basis of everything, the resting place and the eternal seed. I am the seed giving father of all living beings.” Our eternal desire for that perfect love is a spiritual desire that cannot be completely fulfilled in this limited world with limited material personalities. Pure love for Krishna resides eternally within the hearts of all living beings, it is simply covered. No one can give us this love. Spiritual love is already there, it is part of our very being. That pure spiritual love that is already there within the depth of our heart of hearts, is awakened or uncovered by our immersion in the beautiful, transcendental sounds, the Holy Names of Krishna. Thinking of Krishna, meditating upon the beautiful form of Krishna, chanting His sweet names, purifies the heart and mind so that this love is awakened. Simply take shelter in His holy names, sing His names, rest in His name and you will actually know the spiritual happiness and inner peace that you have been looking for, for your whole life. Take Krishna into your heart and embrace Him. Embrace His holy name. He is not different than His name. When you embrace the Holy Name of Krishna, you are embracing Krishna. When you welcome the Holy Name of Krishna into your heart, you are welcoming Krishna into your heart. If you want Krishna, if you want love for Krishna, if you want to be connected with Krishna, if you want to be free from the emptiness that comes from being separated from Krishna, then you need to consciously give your heart, give your life to Krishna.

We have just celebrated the anniversary of Dr. Martin Luther King. One of his most famous addresses was the “I have a dream” speech where he stated: "I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." Reading some current commentaries, we see how if this phrase is quoted by a “white” person then it is considered racist. What has the world come to? From a spiritual perspective, this is incredibly ignorant. It seems we have entered an age when the old maxim “don't judge a book by its cover” has now been replaced by “you must judge a book by its cover.” Such ideas will not bring peacefulness and happiness but result in “othering” people, sowing division and hate and causing pain and suffering. The spiritual perspective to be cultivated when dealing with all others is laid out in the following ancient texts: He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna! Bhagavan-gita 6.32 He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. Bg 12.15 “The Supreme Soul is very satisfied with the transcendentalist when they greet other people with tolerance, mercy, friendship and equality.” - Bhāgavata Purāṇa 4.11.13 "The duty of one seeking enlightenment is to culture the quality of forgiveness, which is illuminating like the sun. The Supreme Lord, Hari, is pleased with those who are forgiving. - Bhāgavata Purāṇa 9.15.40

Navigating the lunar surface can be used as an analogy for navigating the mind. One needs to carefully plot a course that avoids the dangers and pitfalls and takes advantage of smooth terrain. The opposite to this approach is like being swept away in raging flood waters filled with dangerous debris, where one has no control. Our choice is to either take control of the content of our mind, or to hand that job over to someone else. “They have literally rewired our brains so that we are detached from reality and immersed in tribalism.” – Tim Kendall, former director of Facebook. Our job is to infuse our minds with goodness. Living a “good life” commonly means having the facility to consume the best that money can buy. But this is not being good, to ourselves, others and the planet. Living a good life should mean to be good to all others and to the planet. But what about those who would do me harm? Why should I be good to them? The answer is “for my own sake.”

Responsibility and accountability are really interesting topics that have a huge bearing on our life, both from a spiritual as well as material perspective.  We examine the urgent need to refocus our lives using these principles so that we may become happier and live better lives.

We cannot change the past. We cannot change the things that have happened to us, but it is within our power to decide what type of future we will experience. We often spend too much time going over past experiences, often the bad ones. “That person said or did such-and-such to me!” This is a waste of valuable time and changes nothing. What we do have control of is “where to from here.” The cultivation of a more spiritual approach to life can really change our experience of life going forward. But what do we need to do, to experience that? How do we make better choices that produce better outcomes? That is the subject of this talk.

Some of the main headlines we see in the news these days is the devastating effects of climate change around the world. Hottest temperatures on record, massive amounts of rainfall and flooding, record drop in the Antarctic ice sheet etc. A leading environmental lawyer and advocate former who formerly served as dean of the Yale School of Forestry and Environmental Studies, and as the former Administrator of the United Nations Development Programme made the following insightful statement: “I used to think that top environmental problems were biodiversity loss, ecosystem collapse and climate change. I thought that thirty years of good science could address these problems. I was wrong. The top environmental problems are selfishness, greed and apathy, and to deal with these we need a cultural and spiritual transformation. And we scientists don't know how to do that.” Wow – its all caused by selfishness, greed and apathy – spiritual sickness. Another quote I use is from the banker Paul Mazur of Lehman Brothers around 1920: "We must shift America from a needs, to a desires culture. People must be trained to desire, to want new things even before the old had been entirely consumed. We must shape a new mentality in America. Man's desires must overshadow his needs."

This is the last of four talks at a recent retreat in New Zealand. In this session we explore the two approaches to the spiritual quest: one is described as the ascending path - 'āroha-panthā,' and the other is called the descending process or the 'avaroha-panthā.' This is the path of acceptance and humility and appreciating the need for Divine intervention or Divine Grace. We also deal with how people can take home these practices and develop a personal daily spiritual practice.

This is the 3rd of four talks at a recent retreat in New Zealand. In this session we took questions from the retreat participants. The questions that were addressed were: 1. I have a question for the afternoon Q&A if that's okay. As eternal spiritual beings, are we a part of the whole of the existence of the universe and therefore, one , with everything in the known universe, or does our spiritual essence transcend space and time entirely? It's so hard to put that into words. I always felt connected in a spiritual way to everyone, every animal, and insect, even the trees and rocks. Like we all exist together so we must be connected somehow. 2. Who is enlightened, the body, the mind or the soul/self? 3. Why are we here in this world? To learn lessons? 4. How can I not be angry at my parents or other people who have done something to hurt me? How can I let it go?

This is the 2nd of four talks at a recent retreat in New Zealand. We explore our spiritual essence, the mind and how meditating on these spiritual sounds has a profound effect on our lives. I have shared some Vedic verses which I recently used in a shorter version of this talk. We cover the fundamental truths concerning our spiritual existence and how I, the eternal spiritual being residing within the material body, am different from the gross physical body (and the subtle mental body or the mind) that covers me. These are the amazing Vedic verses that speak to this subject. Some look on the soul as amazing, some describe the soul as amazing, and some hear of the soul as amazing, while others, even after hearing about the spiritual being, cannot understand him at all. - Bhagavad-gītā 2.29 In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence. Bhāgavata Purāṇa 7.13.28 The soul within the body is self-luminous and is distinct from the visible gross body and invisible subtle body. It remains as the fixed basis of changing bodily existence, just as the ethereal sky is the unchanging background of material transformation. Therefore the soul is endless and without material comparison. Bhāgavata Purāṇa 12.5.8 Just as fire, which burns and illuminates, is different from firewood, which is to be burned to give illumination, similarly the seer within the body, the self-enlightened spirit soul, is different from the material body, which is to be illuminated by consciousness. Thus the spirit soul and the body possess different characteristics and are separate things. - Bhāgavata Purāṇa 11.10.8 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. Bhāgavata Purāṇa 11.11.8

This is the 1st of four talks at a recent retreat in New Zealand. This talk deals with the fundamentals of receiving and then using spiritual sound, or mantra, as the foundation of a meditation practice. The talk is brief but very informative. The kirtan at the end is a cover or adaptation of "What a Beautiful Name it is" by Ben Fielding & Brooke Ligertwood

In this talk we cover the fundamental truths concerning our spiritual existence and how I, the eternal spiritual being residing within the material body, am different from the gross physical body (and the subtle mental body or the mind) that covers me. Some of the amazing Vedic verses which speak to this subject. Some look on the soul as amazing, some describe the soul as amazing, and some hear of the soul as amazing, while others, even after hearing about the spiritual being, cannot understand him at all. - Bhagavad-gītā 2.29 In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence. Bhāgavata Purāṇa 7.13.28 The soul within the body is self-luminous and is distinct from the visible gross body and invisible subtle body. It remains as the fixed basis of changing bodily existence, just as the ethereal sky is the unchanging background of material transformation. Therefore the soul is endless and without material comparison. Bhāgavata Purāṇa 12.5.8 Just as fire, which burns and illuminates, is different from firewood, which is to be burned to give illumination, similarly the seer within the body, the self-enlightened spirit soul, is different from the material body, which is to be illuminated by consciousness. Thus the spirit soul and the body possess different characteristics and are separate things. - Bhāgavata Purāṇa 11.10.8 One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. Bhāgavata Purāṇa 11.11.8