Podcasts about Bhagavata Purana

What does true renunciation really look like in day‑to‑day life? In this insightful episode we journey through Bhagavad Gita verses 18.7 to 18.13 and discover why Shri Krishna warns Arjuna that walking away from duty is not the same as walking toward freedom. Drawing from detailed class notes, we unpack the three faces of abandonment: tamasic neglect born of ignorance, rajasic rejection driven by discomfort, and the luminous sattvic release that blossoms when action is offered without craving a reward.Along the way you will hear the unforgettable tale of King Yayati from the Bhagavata Purana. Cursed with sudden old age, the restless monarch barters for youth only to spend a thousand years chasing pleasure before realizing that satisfaction never comes from escaping hardship. His struggle mirrors our own impulse to dodge unpleasant tasks, and it echoes Krishna's caution that such rajasic choices steal the fruits of spiritual growth.We then explore the tamasic trap through blind King Dhritarashtra, whose passivity cloaked in duty allowed adharma to thrive. These stories show why true renunciation cannot arise from fear or confusion. It is a conscious embrace of dharma, free from personal likes and dislikes.To anchor the discussion we turn to the Isha Upanishad. Its opening verse urges seekers who glimpse the Self to let go of all possessiveness, while its second verse offers a practical road for the rest of us: act wholeheartedly for a hundred years yet stay unattached. This Upanishadic wisdom converges with Nishkama Karma Yoga, the heart of Krishna's guidance.You will also see how Krishna's own life radiates this principle. From tending cows in Vrindavan to driving Arjuna's chariot on Kurukshetra, every role He played was service devoid of ego. By reflecting on His example we learn that ordinary duties performed with extraordinary consciousness purify the heart and open the door to liberation.Finally we look ahead to the Gita's next topic, the five factors of action described by Sankhya philosophy. These elements remind us that even our smallest deed depends on divine and material forces working together, so the ego's claim of solitary authorship is an illusion.If you have ever wondered how to balance worldly responsibility with spiritual aspiration, this episode offers a clear, engaging guide grounded in scripture and story. Tune in, reflect, and step closer to true renunciation.krsnadaasa(Servant of Krishna)

What You'll DiscoverIn this enlightening episode, we explore renunciation demystified as taught in the Bhagavad Gita, specifically from Chapter 18, verses 18.1 to 18.6. Renunciation often evokes images of abandoning worldly life and retreating from society, creating confusion and hesitation for spiritual seekers. Here, Lord Krishna beautifully clarifies the true essence of renunciation, distinguishing clearly between renouncing actions entirely (Sannyasa) and performing actions without selfish attachment (Tyaga).You will journey into the heart of Krishna's teachings, discovering that renunciation is not about giving up responsibilities but about performing them selflessly. Krishna's wisdom demystifies spiritual sacrifice, illustrating that true renunciation lies in transforming the intention behind every act, freeing us from anxiety, pride, and expectation.Why Listen Now?Today's fast-paced world makes spiritual clarity essential for peace and balance. Many grapple with the question of how to maintain spiritual practices without neglecting everyday responsibilities. This episode is a practical guide for understanding and applying renunciation demystified, simplifying spiritual truths that profoundly impact daily life.Krishna's insightful guidance demystifies the complex notion of detachment, offering clear and actionable teachings. You will learn how to practice renunciation in your everyday life by releasing the attachment to outcomes and performing your duties as sincere offerings to the divine. This is spirituality in its most pragmatic and powerful form, reshaping how you approach relationships, work, and personal goals.Stories and ReflectionsThroughout this discussion, we share inspiring stories from sacred scriptures such as the Upanishads and Bhagavata Purana, vividly illustrating the transformative power of genuine renunciation. These powerful narratives bring clarity to Krishna's teachings, making the concept of renunciation deeply accessible and relatable.You'll hear real-life examples and ancient parables that demonstrate how practicing renunciation frees the heart and mind, offering greater inner peace, reduced stress, and enhanced clarity in decision-making. These reflections simplify the deeper spiritual principles of detachment and sacrifice, guiding you step-by-step toward meaningful transformation.TakeawayBy the episode's end, you will have a clear and practical understanding of renunciation demystified, empowering you to practice spiritual detachment effortlessly in daily life. You'll realize that renunciation isn't about losing something valuable; it's about gaining lasting inner freedom, joy, and peace.Join me, krsnadaasa (Servant of Krishna), as we demystify ancient wisdom for modern life, illuminating your path toward authentic spirituality.

This episode covers the long footnote on the end of chapter 16. Summary: Paramahansa Yogananda and Sri Yukteswar discuss the many misinterpretations of the Bible of both the Old and New Testament. We bolster these discussions with details provided in Second Coming of Christ – The Resurrection of Christ Within You and provide our take on the controversies surrounding the Council of Constantinople and Nicaea. We also review our personal highlights from this immense chapter.  0:00 Prior episode; 02:45 Adam, Manu and Eve; 11:46 Jesus not the sole son of God; 31:55 Karma and reincarnation in the Bible; 38:15 The second Council of Constantinople; 50:45 Highlights of the Chapter; 58:45 Looking ahead;  Links discussed in episode: https://en.wikipedia.org/wiki/Bhagavata_Purana https://en.wikipedia.org/wiki/Manu_(Hinduism) https://en.wikipedia.org/wiki/Dhruva https://en.wikipedia.org/wiki/Kapila  Homework for next episode— Read, absorb and make notes on the start of chapter 17  to “...boundless in his kindness when responding to an urgent prayer of a devotee.” #autobiographyofayogi  #autobiographylinebyline  #paramahansayogananda Autobiography of a Yogi  awake.minute Self-Realization Fellowship Yogoda Satsanga Society of India #SRF #YSS 

Kapila: Founder of Samkhya Philosophy Kapila (7th–6th century BCE) is regarded as the founder of the Samkhya school, one of the six orthodox systems of Hindu philosophy. Known for his rational and dualistic approach, he emphasized the distinction between Purusha (consciousness) and Prakriti (matter). His teachings are captured in the Samkhya Sutras and the Bhagavata Purana, where he elaborated on metaphysics, self-realization, and liberation from suffering. Kapila's influence extends to Hinduism, Buddhism, and Jainism, making him a pivotal figure in ancient Indian philosophy.

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Where is the "life" in scholarly life? Is it possible to find in academic writing, so often abstracted from the everyday? How might religion bridge that gap? In Love in the Time of Scholarship: The Bhagavata Purana in Indian Intellectual History (Oxford UP, 2024), author Anand Venkatkrishnan explores these questions within the intellectual history of a popular Hindu scripture, the Bhagavata Purana, spanning the precolonial period of the fourteenth to eighteenth centuries in India. He shows that Brahmin intellectuals writing in Sanskrit were neither impervious to the quotidian religious practices of bhakti, nor uninterested in its politics of language and caste. They supported, contested, and repurposed the social commentary of bhakti even in highly technical works of Sanskrit knowledge, and their personal religious commitments featured in a language and genre of writing that deliberately isolated itself from worldly matters. The religion of bhakti bound together the transregional discourse of Sanskrit learning and the local devotional practices of everyday people, though not in a top-down manner. Rather, vernacular ways of being, believing, and belonging in the world could and did reshape the contours of Sanskrit intellectuality. Venkatkrishnan revisits the historiography of the Bhagavata Purana to expand our knowledge of the many different religious and philosophical communities that interpreted and laid claim to the themes of the text. While most associated with the traditions of Vaisnavism, Love in the Time of Scholarship brings to light how the Bhagavata was also studied by Saivas, Saktas, and others on the periphery of the text's history. This is an open access title available under the terms of a Creative Commons Attribution Non-Commercial No Derivatives 4.0 International licence.

pWotD Episode 2766: International Society for Krishna Consciousness Welcome to Popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 459,935 views on Wednesday, 27 November 2024 our article of the day is International Society for Krishna Consciousness.International Society for Krishna Consciousness (ISKCON), commonly referred to as the Hare Krishna movement, is a Gaudiya Vaishnava Hindu religious organization. It was founded by A. C. Bhaktivedanta Swami Prabhupada. on July 13, 1966, in New York City. ISKCON's main headquarters is in Mayapur, West Bengal, India and it claims approximately 1 million members globally.ISKCON members practice a distinct form of monotheistic Hinduism, grounded in Hindu scriptures and especially guided by A. C. Bhaktivedanta Swami Prabhupada's commentary and translation of the Bhagavad Gita and Bhagavata Purana. Described as “the largest and arguably most important branch” of the Gaudiya Vaishnava tradition, ISKCON traces its roots in India to the early 16th century and expanded to gain followers in America, Europe, and Africa from the mid-to-late 20th century. The Hare Krishna movement advocates for lacto-vegetarianism and was initially founded to promote bhakti yoga. Followers, known as bhaktas, dedicate their thoughts and actions to devotion toward Krishna, whom they honor as the Supreme Personality of Godhead. The movement has experienced its fastest growth in India and, following the Soviet Union's collapse, in Russia and other formerly Soviet-aligned countries in Eastern Europe.This recording reflects the Wikipedia text as of 02:04 UTC on Thursday, 28 November 2024.For the full current version of the article, see International Society for Krishna Consciousness on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Kendra.

The 59th and 60th verses take us back to the original narrative of Gita, where Arjuna was facing conflicts as he did not want to do an unpleasant duty. Lord Krishna says: “If instead of practicing karma yoga, you think you can run away from your duty, that is your fantasy. Your own swabhava will compel you to do the duty.”Swabhava is our inherent nature that determines our outlook to life and our actions. It is shaped by tendencies that we gather over many life cycles.Each jiva is a solitary traveler. He meets his parents and relatives as travelers meet in a train and then separate at the end of each life.Bhagavata Purana has the story of a king who crowned his young son as the heir apparent. Unfortunately, the son died and everyone was in grief. Narada and some sages visit him to console him. brings the son back to life, but the son was not able to recognize his parents. He said that he had many parents over many life cycles. This helped the king understand the wisdom of the sages.The story of Jada Bharata explains that life is not just one chance. We are not tools in the hands of destiny. We have enough freedom to build our destiny. King Bharata retired to a hermitage for spiritual practices but developed strong attachment towards a baby deer and forgot his spiritual practices. He was born as a deer in his next life, but under the effect of his samskaras, he stayed near a hermitage. In his next life, he was born as a great saint - Jada Bharata - always established in his identity with Atman. He did not lose his spiritual wealth, but his realization was delayed.We are imprisoned by our samskaras. At the same time, we can use our mind, our five senses of perception and five senses of action to accumulate good samskaras and control our destiny.61st verse: “God is present as the divine spark in everything and everyone. Sitting within everyone as the in-dweller, he regulates and operates this world just like an engineer operates a machine.”Vedanta does not emphasize a creator God. Rather it emphasizes the idea of God as the divinity within. We can manifest this divinity through spiritual practices and by being a good human being. Buddha is a good example of this, as he did not believe in a creator God.When we do noble actions for the good of others or as an offering to God, with a sense of sanctity and sacredness, we become spiritually elevated and the divinity within us begins to manifest.Swami Vivekananda said: “Live life in such a way that Good will accept you even if you do not accept Him.” Swami Vivekananda also said: “Religion is the manifestation of divinity already in man.” Spirituality transcends religion but does not reject religion.62nd verse: “Take refuge in the ultimate divine reality for your own spiritual good.”63rd verse: “You have listened to the great spiritual truth and My instructions. Now, you do whatever you want. Act according to your own conviction and understanding.”There is no compulsion from the teacher, Lord Krishna. He encourages the student to use his own intellect and conviction.64th verse: “I have taught you this great spiritual truth because I consider you as My dear disciple.”65th verse: “If you try to follow this path and be a steadfast devotee, you will attain the highest spiritual enlightenment.”66th verse: “When you feel that all your efforts are in vain, you should very sincerely and mentally give the entire responsibility to God. Then you do not have to worry about anything.”This verse describes the concept of Prapati or Sharanagati. According to Ramanuja, Prapati is the highest state of a devotee of God. Prapati means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Strong faith that God is the only protector. (5) A feeling of total helplessness and dependence on God (6) Total self-surrender (atmanikshepa). When the first five characteristics are fulfilled, atmanikshepa is the result. He then becomes an instrument in the hands of God and God operates through him.When we link ourselves to a higher ideal, we can develop the ability to remain unaffected from the outcome of our actions. For example, if we did something good to others but they are still ungrateful, we will not be affected.

Title: Universal Approach of Gita18th Chapter: verses 56, 57, 58, 59Gita offers four paths for spiritual realization: Bhakti Yoga, Jnana Yoga, Karma Yoga and Dhyana Yoga.56th verse: “Surrender all your actions and results to Me. Then My grace will take you to the highest spiritual destination.”57th verse: “Mentally offer all actions to Me. Your life will be spiritualized through this philosophy of dedication and internal detachment.”58th verse: “If your fix your mind on Me, you will overcome difficulties through My grace.”Gita encourages us to live life in such a way that we become good human beings. Everything we do should become a path of worship and leads to highest enlightenment.Mahatma Gandhi was inspired by Gita. He said: “Gita has become an infallible guide of my conduct. It has become the dictionary of my daily reference, the dictionary of my conduct. It has the ready solution for all my troubles and trials.”The 57th verse refers to Buddhi Yoga. It is the wisdom and spiritual common sense with which we live in the world. We keep in mind that everything in the world is impermanent – money, power, health are all impermanent. Buddhi Yoga is also mentioned in the 39th verse of the 2nd chapter ofGita – it says that we should do all our actions with a degree of detachment.Buddhi Yoga helps us conserve energy. Our energy gets dissipated when we get anxious and worried due to obsessive attachment to results.These two verses have references to both karma yoga and bhakti yoga. Bhakti is spontaneous, natural flow of love towards God. The 26th verse of the 9th chapter says: “If you offer with bhakti (devotion) even a leaf or flower or fruit or water – I accept it as the devout gift of the pure hearted devotee.”Bhakti and purity of heart is what is important – it is what compels the Lord to accept the offering. A big ritual is in no way superior to a leaf offered with a pure heart. What we are offering is not a leaf or flower – we are offering ourselves and our own heart, which is what the Lord cares about.Bhagavata Purana and Gita both define the highest devotee of God. Bhagavata Purana defines it as: “The one who sees the presence of God in all beings, and who sees the presence of all beings in God.“  Gita defines the highest devotee as one whose “every thought becomes a meditation, every word becomes a mantra, every action becomes an act of worship, every travel becomes a pilgrimage, every movement becomes a circumambulation around the deity, whose whole life becomes spiritualized and an offering to God.”When we can do all our secular activities in a spiritual manner, our karmic blocks are dismantled. A beginner's mind may not cooperate when he starts spiritual practices. This is due to accumulated samskaras which make him act in a certain manner. He may want to read a spiritual book, but the mind presents stumbling blocks – it is accustomed to things that are not conducive to spiritual life. Such a mind should be given healthy food first, such as reading good books, listening to higher ideas and holy association.How can we judge whether our mind is healthy? The answer is in an ancient ayurvedic verse from Sushruta Samhita: “sama dosha sama agnischa sama dhatu mala kriyaaha| Prasanna atma indriya manaha swastha iti abhidheeyate”. It says that the mind is healthy when it is contented, enjoys inner serenity. This happens when we do start doing our actions endowed with Buddhi Yoga.Spirituality goes beyond religion. One who is truly spiritual (1) feels inner contentment, and (2) interacts with others in a positive manner. He feels inner serenity and at the same time is a blessing for others.Gita takes a universal approach towards spirituality. It is not confined to the walls of a place of worship. A spiritual person treats the entire creation as one spiritual family, not limited to human beings. He does not violate the existing harmony of nature. He is not afraid of anyone nor is anyone afraid of him.Gita is a dialog between Lord Krishna and Arjuna in a battlefield. The battlefield is the human mind. Arjuna wanted to shy away from a duty that was unpleasant to him. So, Lord Krishna tells him in the 59th verse: “Everyone should perform their duty with dedication and without attachment top results. If you think that running away from duty will solve your problems, you are mistaken. Your own nature will compel you to do your duty (fight).”Action is inescapable. How we face our action is what matters. No one can remain mentally inactive even for a split moment. The attitude with which we perform our actions determines whether the action is secular or spiritual. 

RE20 AECC - La primera referencia acerca de múltiples universos proviene de la literatura védica (800 a. C.-200 a. C.), concretamente del Bhagavata-Purana,12 escrito por Viasa. Viasa es un escritor legendario de la antigüedad hinduista, cuyo nombre verdadero es Krishna-Dwaipayana. El término "multiverso" fue acuñado en 1895 por el psicólogo William James.3 El concepto de multiverso se ha usado en cosmología, física, astronomía, filosofía, psicología transpersonal y ficción, en particular dentro de la ciencia ficción y de la fantasía. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

18th Chapter: verse 45, 54, 55. 12th chapter: verse 8, 9, 10, 11. 13th chapter: verse 1045th verse: “By engaging in one's own swadharma, man attains perfection and the highest inner fulfillment.”If we dedicate our resources to our appointed duty, and if we do it with a sense of sanctity and sacredness, and with total unselfishness, then that attitude becomes our instrument for our own spiritual enlightenment. It means that we can practice spirituality in whatever activity we are engaged in.This discussion continues until the 53rd verse.54th verse: “The one who does his work with sanctity and sacredness, he ultimately become a Prasanna-atma. He becomes identified with Brahman. He has no desires and no reason to worry. He sees everyone as the same. Such a person attains the highest devotion.”Prasanna-atma means he is in very good terms with our mind and he feels serenity within. He has zero conflict within and with others. His mind is free from all negativities. Prasanna means serene, at peace, with inner contentment and without desires for anything.Even-mindedness is a natural state of a Prasanna-atma. He resonates spiritual blessedness within and with everyone.God is not mentioned in the 45th or 54th verse. Spirituality is about being a good human being, which should express in our thoughts, words and actions.Human beings create God in their own image. They attribute their own likes, dislikes and prejudices on their idea of God.What is the idea of God in the Gita? It is the God of everyone, present as the divine principle within everyone. He is the God of even those who do not believe in Him.Swami Vivekananda said: “Live life in such a way that Good will accept you even if you do not accept Him.”55th verse: “Such a person understands Me through Bhakti (devotion). His devotion is mixed with the understanding that God is present everywhere and within everyone. With such devotion that is combined with the understanding of the spiritual unity of creation, he understands God or the supreme reality in a comprehensive manner.”Our scriptures give a roadmap of how to reach the level of devotion described in the 55th verse. In the 8th through 11th verses of the 12th chapter of Gita, Lord Krishna gives four options for devotion, in descending order of evolution.8th verse: “You fix your mind and intellect on Me. There upon, you will always live in Me.” This is the highest state of a devotee that is also described in the 55th verse of the 18th chapter, where he keeps his mind and intellect fixed on God. He then lives in God and God lives in him.For seekers who have not reached this highest state, Lord Krishna provides alternative options in the 9th-11th verses.9th verse: “If you cannot fix your mind and intellect on Me, then you can reach the higher goal through Abhyasa-Yoga (uniting with God through repeated spiritual practices).”Abhyasa-Yoga is described by Prahlada in the Bhagavata Purana. It is called Navadha Bhakti - Sravanam (Hearing about God), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Surrendering to Him).10th verse: “If you are incapable of doing Abhyasa-Yoga, then do all your work as My work.” Every such work connects the mind with God and helps the devotee evolve.11th verse: “If you are unable to do your work as My work, then offer the fruits of all your actions to Me (sarva-karma-phala-tyāgam)”.These represent the four levels of spiritual evolution. Through Bhakti, we reach the highest state where Prapati or self-surrender (describes at the ninth discipline in Navadha Bhakti) becomes natural.According to Ramanuja, Prapati is the highest state of a devotee of God. Prapati means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Strong faith that God is the only protector. (5) A feeling of total helplessness and dependence on God (6) Total self-surrender (atmanikshepa).When the first five characteristics are fulfilled, atmanikshepa is the result. He then becomes an instrument in the hands of God and God operates through him.The devotee needs to blend his own effort with God's grace. Self-effort helps him reach a level of spiritual fitness to become graceworthy and recognize God's grace as God's grace, not an accident.The 10th verse of the 13th chapter expounds the idea that the highest devotion, unwavering dedication to one spiritual ideal, is the same as highest knowledge, where we realize the infinite oneness of existence, when we realize that the same truth is all-pervading, transcendent, and immanent in all beings. The devotee realizes that the God he worships in the temple is in the hearts of everyone.There are a few billion people in the world, each at a different level of evolution. Their understanding of God depends on their own evolution. Hinduism gives the flexibility to use a symbol that pleases the devotee based on his level of evolution.All deities worshipped by Hindus are different symbols of the same divine reality. The purpose of the image is to help the devotee in his meditation. The devotee withdraws his mind from external objects, he conceives of the presence of the divine principle in that image, he then worships and meditates on the divine principle in that image chanting his mantra, and ultimately, he meditates on the divine principle present within him and everywhere.Every religion has a symbol. A book is a symbol. A building is a symbol. When someone prays in a direction, that direction is a symbol. 

Introducing the Bhagavata Purana by HH Krishna Kshetra Swami (Dr Kenneth Valpey) and HG Radhika Ramana dasa (Prof. Ravi Gupta). Link to the course BHAGAVATA PURANA: SACRED TEXT AND LIVING TRADITION: https://ochsonline.org/course/bhagavata-purana-sacred-text-tradition/

“Our dear Lord, You are appearing as the best of the Yadu dynasty, and we are offering our respectful humble obeisances unto Your lotus feet. Before this appearance, You also appeared as the fish incarnation, the horse incarnation, the tortoise incarnation, the swan incarnation, as King Ramachandra, as Parashurama, and as many other incarnations.” (Demigods praying to Krishna in the womb of Devaki, Krishna, The Supreme Personality of Godhead, Vol 1, Ch 2)

Shakuntala Gawde's book Narrative Analysis of Bhagavata Purana: Selected Episodes from the Tenth Skandha (Dev Publishers, 2023) presents an analytical study of selected narratives of the tenth skandha of the Bhāgavata Purāṇa with the framework of Narratology. It checks the possibilities of interpretation of some popular narratives from Kṛṣṇa saga. Book gives an exhaustive introduction dealing with Purāṇas, the growth of Vaiṣṇnavism and Narratology with special reference to Bhāgavata Purāṇa which sets precursor to the further analysis. It undertakes hermeneutic interpretation of episodes – Lord Kṛṣṇa's birth story, Lifting of Govardhana Mountain, Syamantaka jewel, exploits of Pūtanā and other demons, uprooting of Arjuna trees, the expulsion of Kāliya, Gopīcīraharaṇam, Rāsapaῆcādhyāyī, story of Kubjā, story of Śrīdāman and Rukmiṇī Svayaṁvara.  All these narratives are categorised into three themes – 1) Assimilation and acculturation 2) Exploits of demons and 3) Bhakti Narratives. The Narrative structure of each episode is analysed to derive the meaning from it. Theoretical frameworks developed by K. Ayyappa Paniker, Genette and Roland Barthes are applied to the selected narratives of the tenth skandha of Bhāg. P. to understand the deeper meaning of the narratives. The toolbox approach is taken into consideration while doing textual exegesis and hermeneutic interpretation. It explores socio-historical, psychological and philosophical aspects of the above narratives through textual analysis of the tenth skandha of Bhāgavata Purāṇa using the tools like intertextuality and intratextuality. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Shakuntala Gawde's book Narrative Analysis of Bhagavata Purana: Selected Episodes from the Tenth Skandha (Dev Publishers, 2023) presents an analytical study of selected narratives of the tenth skandha of the Bhāgavata Purāṇa with the framework of Narratology. It checks the possibilities of interpretation of some popular narratives from Kṛṣṇa saga. Book gives an exhaustive introduction dealing with Purāṇas, the growth of Vaiṣṇnavism and Narratology with special reference to Bhāgavata Purāṇa which sets precursor to the further analysis. It undertakes hermeneutic interpretation of episodes – Lord Kṛṣṇa's birth story, Lifting of Govardhana Mountain, Syamantaka jewel, exploits of Pūtanā and other demons, uprooting of Arjuna trees, the expulsion of Kāliya, Gopīcīraharaṇam, Rāsapaῆcādhyāyī, story of Kubjā, story of Śrīdāman and Rukmiṇī Svayaṁvara.  All these narratives are categorised into three themes – 1) Assimilation and acculturation 2) Exploits of demons and 3) Bhakti Narratives. The Narrative structure of each episode is analysed to derive the meaning from it. Theoretical frameworks developed by K. Ayyappa Paniker, Genette and Roland Barthes are applied to the selected narratives of the tenth skandha of Bhāg. P. to understand the deeper meaning of the narratives. The toolbox approach is taken into consideration while doing textual exegesis and hermeneutic interpretation. It explores socio-historical, psychological and philosophical aspects of the above narratives through textual analysis of the tenth skandha of Bhāgavata Purāṇa using the tools like intertextuality and intratextuality. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Shakuntala Gawde's book Narrative Analysis of Bhagavata Purana: Selected Episodes from the Tenth Skandha (Dev Publishers, 2023) presents an analytical study of selected narratives of the tenth skandha of the Bhāgavata Purāṇa with the framework of Narratology. It checks the possibilities of interpretation of some popular narratives from Kṛṣṇa saga. Book gives an exhaustive introduction dealing with Purāṇas, the growth of Vaiṣṇnavism and Narratology with special reference to Bhāgavata Purāṇa which sets precursor to the further analysis. It undertakes hermeneutic interpretation of episodes – Lord Kṛṣṇa's birth story, Lifting of Govardhana Mountain, Syamantaka jewel, exploits of Pūtanā and other demons, uprooting of Arjuna trees, the expulsion of Kāliya, Gopīcīraharaṇam, Rāsapaῆcādhyāyī, story of Kubjā, story of Śrīdāman and Rukmiṇī Svayaṁvara.  All these narratives are categorised into three themes – 1) Assimilation and acculturation 2) Exploits of demons and 3) Bhakti Narratives. The Narrative structure of each episode is analysed to derive the meaning from it. Theoretical frameworks developed by K. Ayyappa Paniker, Genette and Roland Barthes are applied to the selected narratives of the tenth skandha of Bhāg. P. to understand the deeper meaning of the narratives. The toolbox approach is taken into consideration while doing textual exegesis and hermeneutic interpretation. It explores socio-historical, psychological and philosophical aspects of the above narratives through textual analysis of the tenth skandha of Bhāgavata Purāṇa using the tools like intertextuality and intratextuality. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore

Shakuntala Gawde's book Narrative Analysis of Bhagavata Purana: Selected Episodes from the Tenth Skandha (Dev Publishers, 2023) presents an analytical study of selected narratives of the tenth skandha of the Bhāgavata Purāṇa with the framework of Narratology. It checks the possibilities of interpretation of some popular narratives from Kṛṣṇa saga. Book gives an exhaustive introduction dealing with Purāṇas, the growth of Vaiṣṇnavism and Narratology with special reference to Bhāgavata Purāṇa which sets precursor to the further analysis. It undertakes hermeneutic interpretation of episodes – Lord Kṛṣṇa's birth story, Lifting of Govardhana Mountain, Syamantaka jewel, exploits of Pūtanā and other demons, uprooting of Arjuna trees, the expulsion of Kāliya, Gopīcīraharaṇam, Rāsapaῆcādhyāyī, story of Kubjā, story of Śrīdāman and Rukmiṇī Svayaṁvara.  All these narratives are categorised into three themes – 1) Assimilation and acculturation 2) Exploits of demons and 3) Bhakti Narratives. The Narrative structure of each episode is analysed to derive the meaning from it. Theoretical frameworks developed by K. Ayyappa Paniker, Genette and Roland Barthes are applied to the selected narratives of the tenth skandha of Bhāg. P. to understand the deeper meaning of the narratives. The toolbox approach is taken into consideration while doing textual exegesis and hermeneutic interpretation. It explores socio-historical, psychological and philosophical aspects of the above narratives through textual analysis of the tenth skandha of Bhāgavata Purāṇa using the tools like intertextuality and intratextuality. Learn more about your ad choices. Visit megaphone.fm/adchoices

Shakuntala Gawde's book Narrative Analysis of Bhagavata Purana: Selected Episodes from the Tenth Skandha (Dev Publishers, 2023) presents an analytical study of selected narratives of the tenth skandha of the Bhāgavata Purāṇa with the framework of Narratology. It checks the possibilities of interpretation of some popular narratives from Kṛṣṇa saga. Book gives an exhaustive introduction dealing with Purāṇas, the growth of Vaiṣṇnavism and Narratology with special reference to Bhāgavata Purāṇa which sets precursor to the further analysis. It undertakes hermeneutic interpretation of episodes – Lord Kṛṣṇa's birth story, Lifting of Govardhana Mountain, Syamantaka jewel, exploits of Pūtanā and other demons, uprooting of Arjuna trees, the expulsion of Kāliya, Gopīcīraharaṇam, Rāsapaῆcādhyāyī, story of Kubjā, story of Śrīdāman and Rukmiṇī Svayaṁvara.  All these narratives are categorised into three themes – 1) Assimilation and acculturation 2) Exploits of demons and 3) Bhakti Narratives. The Narrative structure of each episode is analysed to derive the meaning from it. Theoretical frameworks developed by K. Ayyappa Paniker, Genette and Roland Barthes are applied to the selected narratives of the tenth skandha of Bhāg. P. to understand the deeper meaning of the narratives. The toolbox approach is taken into consideration while doing textual exegesis and hermeneutic interpretation. It explores socio-historical, psychological and philosophical aspects of the above narratives through textual analysis of the tenth skandha of Bhāgavata Purāṇa using the tools like intertextuality and intratextuality. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Shakuntala Gawde's book Narrative Analysis of Bhagavata Purana: Selected Episodes from the Tenth Skandha (Dev Publishers, 2023) presents an analytical study of selected narratives of the tenth skandha of the Bhāgavata Purāṇa with the framework of Narratology. It checks the possibilities of interpretation of some popular narratives from Kṛṣṇa saga. Book gives an exhaustive introduction dealing with Purāṇas, the growth of Vaiṣṇnavism and Narratology with special reference to Bhāgavata Purāṇa which sets precursor to the further analysis. It undertakes hermeneutic interpretation of episodes – Lord Kṛṣṇa's birth story, Lifting of Govardhana Mountain, Syamantaka jewel, exploits of Pūtanā and other demons, uprooting of Arjuna trees, the expulsion of Kāliya, Gopīcīraharaṇam, Rāsapaῆcādhyāyī, story of Kubjā, story of Śrīdāman and Rukmiṇī Svayaṁvara.  All these narratives are categorised into three themes – 1) Assimilation and acculturation 2) Exploits of demons and 3) Bhakti Narratives. The Narrative structure of each episode is analysed to derive the meaning from it. Theoretical frameworks developed by K. Ayyappa Paniker, Genette and Roland Barthes are applied to the selected narratives of the tenth skandha of Bhāg. P. to understand the deeper meaning of the narratives. The toolbox approach is taken into consideration while doing textual exegesis and hermeneutic interpretation. It explores socio-historical, psychological and philosophical aspects of the above narratives through textual analysis of the tenth skandha of Bhāgavata Purāṇa using the tools like intertextuality and intratextuality. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Shakuntala Gawde's book Narrative Analysis of Bhagavata Purana: Selected Episodes from the Tenth Skandha (Dev Publishers, 2023) presents an analytical study of selected narratives of the tenth skandha of the Bhāgavata Purāṇa with the framework of Narratology. It checks the possibilities of interpretation of some popular narratives from Kṛṣṇa saga. Book gives an exhaustive introduction dealing with Purāṇas, the growth of Vaiṣṇnavism and Narratology with special reference to Bhāgavata Purāṇa which sets precursor to the further analysis. It undertakes hermeneutic interpretation of episodes – Lord Kṛṣṇa's birth story, Lifting of Govardhana Mountain, Syamantaka jewel, exploits of Pūtanā and other demons, uprooting of Arjuna trees, the expulsion of Kāliya, Gopīcīraharaṇam, Rāsapaῆcādhyāyī, story of Kubjā, story of Śrīdāman and Rukmiṇī Svayaṁvara.  All these narratives are categorised into three themes – 1) Assimilation and acculturation 2) Exploits of demons and 3) Bhakti Narratives. The Narrative structure of each episode is analysed to derive the meaning from it. Theoretical frameworks developed by K. Ayyappa Paniker, Genette and Roland Barthes are applied to the selected narratives of the tenth skandha of Bhāg. P. to understand the deeper meaning of the narratives. The toolbox approach is taken into consideration while doing textual exegesis and hermeneutic interpretation. It explores socio-historical, psychological and philosophical aspects of the above narratives through textual analysis of the tenth skandha of Bhāgavata Purāṇa using the tools like intertextuality and intratextuality. Learn more about your ad choices. Visit megaphone.fm/adchoices

Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.7th verse: “The food that we eat is linked to the three gunas. The way we practice rituals, austerity and charity is also linked to the three gunas.”The Chandogya Upanishad contains the first important discussion on the effect of what we eat and the true meaning of food. Shankaracharya has also written commentaries on the broader meaning of food. Food is not just hat we eat with mouth – our mind also eats food. It is all the ideas and associations that we imbibe and that impact our emotions and feelings. The five senses of perception and the sense objects – they all bring food to the mind.The verse in Chandogya Upanishad is:आहार शुद्धौ सत्त्व शुद्धिः सत्त्व शुद्धौ स्मृतिः ध्रुवा स्मृति लम्भे सर्व ग्रन्थीनां विप्र मोक्षः || [7.26.2] It means: “From purity of food comes purity of mind. From purity of mind comes constant remembrance of higher spiritual ideas. From constant remembrance of higher spiritual ideas comes liberation from bondage.”We remember what we are interested in. What are we are interested in depends on the structure of the mind. Whatever the mind has in its system, it wants more of it. If the mind is pure, it remembers and imbibes higher spiritual ideas.In a broader sense, mind refers to Antahkarana, which is made up of four compartments (mind, intellect, memory system, ego sense). In darkness, we may speculate whether something is a pillar or a human – this comes from mind, which is the speculative faculty. When we conclusively determine that it is a pillar, it comes from the intellect which is the determining faculty. We may remember that we had seen a similar pillar elsewhere – that comes from chittam, which is the memory system. And then we may think “I am the one who saw it” – that comes from ahamkara, which is the ego sense.8th verse: “Foods that enrich vitality, energy, strength, health, cheerfulness, mental equilibrium, appetite, contentment, and which are nourishing and agreeable, are liked by those endowed with Sattva guna.”Bhagavata Purana emphasizes that we should only eat what we need for our health and sustenance. It says: “One should only eat what the system permits to eat. Those who eat more, fall sick and become a liability to themselves.” In a broader sense it also means: “Those who are greedy and keep things which they do not need and which belong to others, such people are thieves.”There is an ancient ayurvedic verse from Sushruta Samhita, which defines health in a universal sense.“sama dosha sama agnischa sama dhatu mala kriyaaha| Prasanna atma indriya manaha swastha iti abhidheeyate”It means that a man is in perfect health when he is physically, mentally, spiritually and emotionally healthy. In particular, this verse emphasizes that physical health needs to be complemented with a pleasantly disposed and contented mind, senses and spirit. They should not remind us of their existence.Manu Smriti defines what is the wrong type of food. It says:ANAROGYAM ANAYUSYAM ASVARGYAM CA ATIBHOJANAM APUNYAM LOKA VID VISTAM TASMAT TAT PARIVARJAYET (MANU SMRITI 2/57)It means: “One should avoid the following: (1) Food that is not good for health (2) Food that reduces the duration of life (3) Food does not guarantee good health in next life (4) Eating too much (5) Food that makes us do sinful deeds (6) Food that causes people to ridicule you.”Food has both a gross and subtle dimension. At a gross level, the food needs to be hygienically pure. At a subtle level, it means food that is prepared and served by people with good temperament and with affection.The 24th verse of the 4th chapter of Gita is the Brahma-Yajna-Mantra. It is uttered with a deep sense of reverence before people eat food, so the food is purified. With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.”There is nothing in this world, but Brahman. With this strong conviction, when we utter this mantra before eating food, then whatever we eat becomes purified. Whatever we eat, we should eat with a prayerful attitude.We should be moderate when it comes to eating food. Our body should not complain after we eat food. Extreme fanatical fasting and extreme gluttony are both non-spiritual.9th verse: “Foods that are bitter, sour, saline, hot, pungent, dry and burning are liked by those endowed with Rajo guna.”Food that creates temporary emotional excitement, violent tendencies, and disturb the balance of the mind are of the rajasika type.Gita has no reference to vegetarianism. There is no indication that ancient vedic culture was a vegetarian culture. The discussion of sattvik, rajasik and tamasik food goes beyond the concepts of vegetarian and non-vegetarian. Lord Krishna is addressing food in the context of the entire humanity.

21st verse: “There are three gates to a hellish life – hellish conditions created from our own actions. These three gates are lust, anger and greed (kamah, krodhah, lobhah). These three should be abandoned.”Every wrong action has desire or lust as its source. Once we have a desire, we direct our senses and energy to fulfill that desire. Not all desires are fulfilled. When the desire remains unfulfilled, we become angry. And then there is endless greed.22nd verse: “The genuine spiritual seeker, who has gone beyond these three gates, who is free from lust, anger and greed, he does things that are good for himself and others. He does not see distinction between himself and others. What is good for him will naturally be good for others.”23rd verse: “Those who act under the impulse of desire and ignore the fundamental principle – to act in accordance with shastram – they will not attain perfection, they will not attain happiness, and they will not reach their spiritual destination.”The literal, dictionary meaning of shastram may be science and theological scriptures. The true spiritual meaning of shastram is that which helps us conduct our life without desire, greed and anger. Shastram is that which helps us conduct our life in such a way that it becomes a blessing for ourselves and others.24th verse: “Therefore this shastram should be your pramanam (authority) in ascertaining what ought to be done and what ought not to be done.”Shastram also means spiritual heritage, accumulated spiritual wisdom, and teachings of great men and women who helped humanity preserve its values. Shastram is the totality of the best elements of human civilization.Civilization was able to preserve those best elements, that sanctity, that tradition because the exponents of these values had no selfish desire, no anger, and no greed.Bhagavata Purana has the following verse: “When honey bees go from one flower to another, whether it is a tiny or big flower, they only collect and imbibe its essence, the honey. They ignore everything else. Similarly, we should only imbibe the highest and most universal spiritual teachings. A wise person should only collect the essence and practice it in his own life – only then it becomes effective.”To emphasize the importance of spiritual practice and realization, Sri Ramakrishna used to give the example of almanac. The almanac has forecasts on rain, but if one takes the almanac and squeezes it, there won't be a drop of rain. It is true that many teachings are recorded in the scriptures. But they are useless without the effort to practice and imbibe these teachings and realize God.Shraddha refers to a sense of sanctity and sacredness that helps us preserve higher values. It can also mean faith in scriptures, oneself, God, teacher, and inner consciousness. Shraddha can also mean concentration.Arjuna had shraddha but did not understand shastram. The 17th chapter starts with this doubt in Arjuna. He asks the question: “Those who have a high degree of shraddha but do not know how to follow shastram, what happens to them?” The 17th chapter deals with three levels of shraddha.The essence of Arjuna's question is: “Do spirituals directly talk to us?” For a true spiritual seeker, if his mind is pure and sincere, the whole nature becomes an open book, an open university, an open education institution – he learns from everything.Bhagavata Purana has the legend of Avadhuta who learns spiritual lessons from birds, honey bees, elephants, fish and others from nature. His own mind helps him become a good student and learn from everything in nature. If the mind is pure, it captures the essence of spirituality from everything in this world. Otherwise, there is no end to doubts.Spiritual questions go through a process of self-destruction. They cease to be questions as we spiritually evolve. There are no shortcuts in spiritual evolution – it is a gradual process of evolution.Dogmatic approach does not allow one to evolve to a level of spiritual fitness to make use of what one learns – a dogmatic approach expects the student to just accept it. This is the opposite of shraddha. In Vedanta lineage, the teacher first elevates the student to a higher level where the student is naturally fit to accept the higher truth. For example, Sri Ramakrishna taught Advaita to Swami Vivekananda because he was spiritually ready. Other disciples wanted to learn Advaita, but Sri Ramakrishna did not teach them.In the 63rd verse of the 18th chapter, Lord Krishna says: “I have taught you this great spiritual truth. You analyze what I have taught you, use your own reasoning and do what you want.” This verse emphasizes the importance of spiritual freedom and encourages one to think for oneself. It also indicates that we can only learn from a book or teacher what we deserve to learn, what our mind is ready to learn.Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.One has to understand where he stands and start climbing the ladder from tamo guna to rajo guna to sattva guna. Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita – he is active but remains serene and detached. Swami Trigunatitananda demonstrated this in his life's work.

The 16th chapter is an analytic study on the basic elements of human personality. Its purpose is to help people understand fundamental values that have enriched human civilization. It reminds us that we should not forget those values in our pursuit of wealth, power and comfort.11th verse: “There is continuous thought in the mind – no control, no restraint – with a desire to acquire something. Gratification of objects of enjoyment is the dominant theme of such people's existence.”Mind always wants to possess something, not necessarily because we need it. Desires are not always linked to need.12th verse: “Driven by aspirations and desires, they go on to secure those objects of enjoyment by whatever means.”13th verse: “Today, I have got so much wealth and prestige. That is not enough. I have many other desires. I must continue my effort to go after these desires. These objects of enjoyment are mine and will remain mine in the future.”The 13th verse is interpreted in light of the 4th verse, which list six undesirable characteristics of those endowed with Asuri Sampat: Hypocrisy, arrogance, self-conceit, anger, rudeness, and ignorance.The 14th verse should be understood in the context of when Gita was written when warfare was common. It says: “I have killed this enemy. I am the master. I am going to enjoy. I am successful, powerful and happy.”While the 14th verse is written from the perspective of warfare, it applies to modern times where people compete with each other from the standpoint of the companies they work for.15th verse: “I am coming from a high position. There is no one as great as me. I shall perform big rituals. I shall enjoy and I shall acquire great things.”Shankaracharya, in his commentary on the 15th verse, says that such people are in self-delusion. They find out they are deluded when they get a blow from nature such as losing their job or money. The continuous thought current of acquiring material comforts imprisons them.The ancient text Bhagavata Purana (12th skandha, 2nd chapter, 2nd verse onwards) projects what life would be like in the future in Kaliyuga. It says: “Money will be the single most decisive factor in judging the value of people. With what values one lives his life, will be immaterial. Might will be right. Justice and social order will be built on the foundation of wealth. Some people will be enormously rich. Others will suffer from starvation. There will be epidemics spreading all over the world.”The 16th chapter is only concerned about the nature of human beings, not society as a whole. It warns us that if we forget the fundamental human values, society will collapse.16th verse: “They fall into the hellish life of constantly thinking of material comforts. Their mind becomes sick.”We can never achieve everything that we want to achieve. There is no end to desires. All these desires create a cloud of confusion and self-deception. The unfulfilled desires make the mind sick with anxiety and worries.We cannot meet all desires and everything in this world - such as health, money, status - is essentially impermanent. We may intellectually know this, but that intellectual knowledge has not become our emotional state, our common sense. The purpose of the 16rth chapter is to translate this intellectual knowledge into spiritual common sense.17th verse: “Extremely conceited, haughty, filled with pride and intoxication of wealth, they perform all sacrifices with great ostentation disregarding all ordinances.” This is the literal translation. The meaning of the verse is that such people do things in an improper manner without any consideration for propriety.For example, when we read a scripture, we should read it with shraddha, contemplate on it and imbibe what we read. Instead, in modern times, if we just click our way through different kinds of content, it would be considered improper.18th verse: “Filled with egotism, power, insolence, lust and anger, such people hate Me. They do not recognize the presence of the divine spark in themselves and in others.”Egotism is an important trait when directed towards creative channels. Sri Ramakrishna used to say that the ego should be given a good job to do. The ego should be our servant, not vice versa.The three gunas operate at the level of the antahkarana, which has four compartments: mind, intellect, memory system and ego. The difference between beings is not at the physical level; rather, it is at the level of antahkarana.Consciousness is one. Antahkarana is different among beings and it reflects consciousness differently. Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence.

Today I talked to Ravi Gupta and Kenneth Valpey about The Bhagavata Purana: Sacred Text and Living Tradition (Columbia UP, 2013) A vibrant example of living literature, the Bhagavata Purana is a versatile Hindu sacred text written in Sanskrit verse. Finding its present form by the tenth century C.E., the work inspired several major north Indian devotional (bhakti) traditions as well as schools of dance and drama, and continues to permeate popular Hindu art and ritual in both India and the diaspora. Introducing the Bhagavata Purana's key themes while also examining its extensive influence on Hindu thought and practice, this collection conducts the first multidimensional reading of the entire text. Each essay focuses on a key theme of the Bhagavata Purana and its subsequent presence in Hindu theology, performing arts, ritual recitation, and commentary. The authors consider the relationship between the sacred text and the divine image, the text's metaphysical and cosmological underpinnings, its shaping of Indian culture, and its ongoing relevance to contemporary Indian concerns. Also see: The Bhāgavata Purāna: Selected Readings The BhP Research Project The Bhagavata documentary Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today I talked to Ravi Gupta and Kenneth Valpey about The Bhagavata Purana: Sacred Text and Living Tradition (Columbia UP, 2013) A vibrant example of living literature, the Bhagavata Purana is a versatile Hindu sacred text written in Sanskrit verse. Finding its present form by the tenth century C.E., the work inspired several major north Indian devotional (bhakti) traditions as well as schools of dance and drama, and continues to permeate popular Hindu art and ritual in both India and the diaspora. Introducing the Bhagavata Purana's key themes while also examining its extensive influence on Hindu thought and practice, this collection conducts the first multidimensional reading of the entire text. Each essay focuses on a key theme of the Bhagavata Purana and its subsequent presence in Hindu theology, performing arts, ritual recitation, and commentary. The authors consider the relationship between the sacred text and the divine image, the text's metaphysical and cosmological underpinnings, its shaping of Indian culture, and its ongoing relevance to contemporary Indian concerns. Also see: The Bhāgavata Purāna: Selected Readings The BhP Research Project The Bhagavata documentary Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today I talked to Ravi Gupta and Kenneth Valpey about The Bhagavata Purana: Sacred Text and Living Tradition (Columbia UP, 2013) A vibrant example of living literature, the Bhagavata Purana is a versatile Hindu sacred text written in Sanskrit verse. Finding its present form by the tenth century C.E., the work inspired several major north Indian devotional (bhakti) traditions as well as schools of dance and drama, and continues to permeate popular Hindu art and ritual in both India and the diaspora. Introducing the Bhagavata Purana's key themes while also examining its extensive influence on Hindu thought and practice, this collection conducts the first multidimensional reading of the entire text. Each essay focuses on a key theme of the Bhagavata Purana and its subsequent presence in Hindu theology, performing arts, ritual recitation, and commentary. The authors consider the relationship between the sacred text and the divine image, the text's metaphysical and cosmological underpinnings, its shaping of Indian culture, and its ongoing relevance to contemporary Indian concerns. Also see: The Bhāgavata Purāna: Selected Readings The BhP Research Project The Bhagavata documentary Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Today I talked to Ravi Gupta and Kenneth Valpey about The Bhagavata Purana: Sacred Text and Living Tradition (Columbia UP, 2013) A vibrant example of living literature, the Bhagavata Purana is a versatile Hindu sacred text written in Sanskrit verse. Finding its present form by the tenth century C.E., the work inspired several major north Indian devotional (bhakti) traditions as well as schools of dance and drama, and continues to permeate popular Hindu art and ritual in both India and the diaspora. Introducing the Bhagavata Purana's key themes while also examining its extensive influence on Hindu thought and practice, this collection conducts the first multidimensional reading of the entire text. Each essay focuses on a key theme of the Bhagavata Purana and its subsequent presence in Hindu theology, performing arts, ritual recitation, and commentary. The authors consider the relationship between the sacred text and the divine image, the text's metaphysical and cosmological underpinnings, its shaping of Indian culture, and its ongoing relevance to contemporary Indian concerns. Also see: The Bhāgavata Purāna: Selected Readings The BhP Research Project The Bhagavata documentary Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Today I talked to Ravi Gupta and Kenneth Valpey about The Bhagavata Purana: Sacred Text and Living Tradition (Columbia UP, 2013) A vibrant example of living literature, the Bhagavata Purana is a versatile Hindu sacred text written in Sanskrit verse. Finding its present form by the tenth century C.E., the work inspired several major north Indian devotional (bhakti) traditions as well as schools of dance and drama, and continues to permeate popular Hindu art and ritual in both India and the diaspora. Introducing the Bhagavata Purana's key themes while also examining its extensive influence on Hindu thought and practice, this collection conducts the first multidimensional reading of the entire text. Each essay focuses on a key theme of the Bhagavata Purana and its subsequent presence in Hindu theology, performing arts, ritual recitation, and commentary. The authors consider the relationship between the sacred text and the divine image, the text's metaphysical and cosmological underpinnings, its shaping of Indian culture, and its ongoing relevance to contemporary Indian concerns. Also see: The Bhāgavata Purāna: Selected Readings The BhP Research Project The Bhagavata documentary Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Today I talked to Ravi Gupta and Kenneth Valpey about The Bhagavata Purana: Sacred Text and Living Tradition (Columbia UP, 2013) A vibrant example of living literature, the Bhagavata Purana is a versatile Hindu sacred text written in Sanskrit verse. Finding its present form by the tenth century C.E., the work inspired several major north Indian devotional (bhakti) traditions as well as schools of dance and drama, and continues to permeate popular Hindu art and ritual in both India and the diaspora. Introducing the Bhagavata Purana's key themes while also examining its extensive influence on Hindu thought and practice, this collection conducts the first multidimensional reading of the entire text. Each essay focuses on a key theme of the Bhagavata Purana and its subsequent presence in Hindu theology, performing arts, ritual recitation, and commentary. The authors consider the relationship between the sacred text and the divine image, the text's metaphysical and cosmological underpinnings, its shaping of Indian culture, and its ongoing relevance to contemporary Indian concerns. Also see: The Bhāgavata Purāna: Selected Readings The BhP Research Project The Bhagavata documentary Raj Balkaran is a scholar of Sanskrit narrative texts. He teaches at the Oxford Centre for Hindu Studies and at his own virtual School of Indian Wisdom. For information see rajbalkaran.com.

Title: Characteristics of a Guṇātita14th Chapter: Verses 21, 22, 23, 24, 25, 26, 27Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita. This is a state similar to Nirvana in Buddhism and that of Stitha-prajna in the 2nd chapter of the Gita.Being established in sattva guna is not enough as there is a risk of descending down to rajo guna by the force of circumstances. Guṇātita is a state where there is no birth, no old age or sickness, and no death. He realizes his true identity as the Atman.In the 21st verse, Arjuna asks: “What are the characteristics and signs of this Guṇātita, the one who has transcended the three gunas? How does such a person act and behave? How does one understand that he has gone beyond the three gunas?In the 22nd to 25th verses, Lord Krishna gives a list of the essential characteristics of a Guṇātita. He lives in the world, is active and does all his duties, but remains serene and detached. He does not identify himself as involved in the action. He is established in the state of witness to his own actions. He remains in a state of perfect equanimity – not overjoyed when things are going well and not disturbed in unpleasant situations. He remains the same when talking to a friend or enemy and whether is honored or dishonored. He transcends the pairs of opposites.Shankaracharya says that in spiritual literature, whenever a list of characteristics of a spiritually enlightened person is provided, there is only one purpose. These characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached. Any spiritual practice that we undertake to travel this road is never lost as described in the 6th chapter.In the 6th chapter, Arjuna asks: “Suppose a person is making an earnest effort in spiritual practices but fails to attain perfection. What happens to such a person?” In answer to Arjuna's questions, Lord Krishna says that the spiritual effort is never lost. It is like a seed that has been sowed and will sprout in a future life cycle. The person will be born again with the positive samskaras and these samskaras will force him to continue his spiritual journey in next life.26th verse: “Those who practice this devotion to God with concentration, they transcend the three gunas and become one with Brahman.”Spiritual progress requires both human effort and God's grace. The latter is of no value until one is ready. The soil should be fertile for the seed to sprout. When we do noble activities or try to practice the characteristics of a spiritually enlightened person, we are making ourselves ready for God's grace. We should first read about great ideas and contemplate on them (jnanam). Then we should imbibe them and make them part of our lives (vijnanam).27th verse: “Those who with full one-pointed concentration attain the Atman, which is eternal and immortal, they attain eternal happiness and bliss. They become established in śhāśhvatasya dharmasya, eternal spiritual values.”śhāśhvatasya dharmasya is a set of great spiritual qualities as described in the characteristics of a bhakta in the 12th chapter and as described in daivi-sampat in the 16th chapter. In Gita, there are various references to the characteristics of the person who has reached the highest state of spiritual evolution, such as Yogi, Guṇātita, Bhakta, Jnani. These characteristics are of the same personality, who has reached the highest level evolving through different channels. In the 12th chapter, Lord Krishna describes eleven characteristics of an ideal devotee who is dear to him: (1) He does not have animosity or ill-feeling towards anyone (2) He is a friend of everyone (3) He is sympathetic towards everyone (4) He is free from ideas of possession (5) He looks upon happiness and unhappiness with equanimity of mind (6) He is forgiving (7) He is contented (8) He is always connected with the divine (9) He is self-controlled (10) He is strong-willed in pursuing his ideal (11) His mind and intellect are fixed on God. These are examples of śhāśhvatasya dharmasya – eternal spiritual values.On friendliness, there is a discussion in one of the scriptures on who is one's best friend. Two options are given: (1) One who is compassionate and helpful in need (2) Second, who is happy when you are happy and when you don't need his help. The scripture says that the second is a truer friend. There is a possibility that the first one may not be happy in your happiness as he may begin to enjoy your dependence on him.In the 16th chapter, Lord Krishna provides 26 characteristics of people endowed with divine wealth (daivi-sampat). Examples of such characteristics are fearlessness, purity, steadfastness, control of senses, interest in scriptures, practice of non-violence, compassion, modesty and absence of pride. These are examples of śhāśhvatasya dharmasya – eternal spiritual values.In the Bhagavata Purana, there is a dialog between King Nimi and the Nava Yogis. In answer to the King's question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees the presence of God in all beings, and who sees the presence of all beings in God. “

Title: Effects of the Three Gunas14th Chapter: Verses 10, 11, 12, 13, 14, 15; 6th chapter verses 37, 38, 39, 40, 41, 42Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.Gunas are not visible and cannot be physically verified. We can infer which guna is predominant in a person by observing his external temperament.Of these three gunas, Sattva guna is the most refined, healthy and good. However, even Sattva guna binds, as the person endowed with sattva guna feels attached to sukha – he has a natural tendency to seek inner serenity and poise.10th verse: “In a person who is serene, detached and contented, sattva guna dominates. Rajo guna and tamo guna are almost non-functional. In such a person, laziness and confusion, which are manifestations of tamo guna, disappear. Similarly, hyperactive nature, manifestation of rajo guna, disappears.”The 11th verse refers to the five senses of perception, five senses of action, mind and intellect as the doors of the body, or the instruments through which one acts. A person endowed with sattva guna is able to restrain all these instruments of action – in him, these doors are illumined by light which represents serenity, wisdom and insight. He has a sense of inner fulfillment and contentment.12th and 13th verses: “Greed, craving, hyper activism, and restlessness prevail in a person predominated by rajo guna. Ignorance, laziness, negligence and delusion prevail in a person predominated by tamo guna.”Vyasa in Patanjali Yoga Sutras classifies the human mind into five categories: (1) Kshipta (scattered) (2) Mudha (dull) (3) Vikshipta (partially focused) (4) Ekagra (one-pointed) (5) Niruddha (fully focused). The first two are manifestations of tamo guna, viskhipta is manifestation of rajo guna, and ekagra is manifestation of sattva guna. In niruddha state, one transcends all the three gunas.The characteristics describes in the 12th and the 13th verses have parallels to the nine antarayas describes in Patanjali Yoga Sutras. Antaraya means obstacles to spiritual growth. Patanjali refers to the following obstacles, which cause the mind to wander - Disease, mental laziness, doubt, lack of interest, sloth, clinging to sense pleasures, false perception, lack of concentration, and unsteadiness in concentration.14th verse: “If a person dies when sattva guna is predominant, he goes to higher regions and stays with higher beings. Later, he is born in a surrounding where he can continue his spiritual journey.”15th verse: “If a person dies when rajo guna is predominant, he is born among people who are hyper-active. If a person does when tamo guna is predominant, he is born among the lower species.”At death, even though our senses of perception and action are gone, the tendencies that they created are stored in the Antahkarana (mind, intellect, memory and ego). These stored tendencies in the Antahkarana are never lost and are born again.In the 6th chapter, in the 37th, 38th and 39th verse, Arjuna asks: “Suppose a person is endowed with shraddha and is making an earnest effort to control his mind. Yet, he fails to attain perfection. What happens to such a person? “In answer to Arjuna's questions, Lord Krishna says that the one who is desirous of entering the path of Yoga, will be born in a pure and prosperous family, where his parents are spiritually oriented, and where his unfulfilled desires can be fulfilled. The one who is advanced and has entered the path of spiritual life, will be born in a family that has a tradition of producing great spiritual aspirants.Bhagavata Purana is the story of King Parikshit who has seven days left to live because of a curse. The entire Purana is a response to his question to Sage Suka – “What should a dying man do? How should he live the rest of his life?” Suka says: “One should be able to live life in such a way that he can leave the body with a smile on his face and with holy thought in his mind.” One is able to depart in such a manner only if sattva guna predominates in him.

13th Chapter: Verses 26, 27, 28, 2926th verse: “There is one supreme divine reality present in everything and everywhere. Everything in this world is nothing but a combination of this divine spark and external elements.27th verse: “Who is the wise person? The one who sees that there is one unchanging supreme reality in everything in this world, both perishable and imperishable.”When we evolve spiritually, we do not limit the presence of God to the temple. Everywhere, we feel the omnipresence of the divine. It is not a matter of philosophy – it is a matter of inner experience.Spirituality in its highest form is to see the divine everywhere. Its practical application is explained in some verses in the Bhagavata Purana – they emphasize spiritual humanism, and that existence is one from a spiritual perspective. When we understand this, we won't harm anyone and won't pollute nature.The verses from Bhagavata Purana are below:“I am present in everything that has come into existence. Anyone who neglects this truth and thinks that I am only present in a book or a place of worship, his worship is fake worship.”“I have built a temple for myself in the hearts of those who are pious, humble and pure, those who are humanistic and have compassion, those who understand that the divine is present everywhere.”“Those who perform elaborate rituals but who do not understand that I am present in everything that has come into existence, who look down upon other beings – their worship is not completely fruitful."28th verse: “The one who sees the same, unchanging, eternal reality present everywhere and in everything - such a person cannot harm anyone and attains the highest level of spiritual evolution.”Ahimsa (non-violence) is the most tangible sign of spirituality. It does not just mean doing anything violent. It means not thinking, speaking, and contemplating anything violent. Being established in Ahimsa is only possible when we see others as non-distinct from ourselves. Ahimsa is one of the ten spiritual disciplines emphasized in yamas and niyamas.You can be a good human being without affirming your faith in God. Swami Vivekananda said: “Live life in a way that even if you do not accept God, God will accept you.”29th verse: “A spiritual person realizes that all actions of the mind and body (thoughts, words and deeds) take place at the superficial or material level. Our true nature is Atman, which is unchanging and actionless. This Atman when joined with samskaras makes us do things.”A true spiritual person performs every action as a noble action. A noble action has two characteristics: First, it is done with full concentration, sanctity, and sacredness. Second, the person does not expect anything in return – he does everything as an act of worship.There is a practical relevance of this teaching. The problems that we face in our lives are due to our false identification with the impermanent psycho-physical mechanism. The moment we understand that we are higher than this psycho-physical mechanism, that our true nature is Atman, we can approach life with wisdom and level-headedness.In modern times, even successful people may suffer from anxiety. Material success alone does not give us happiness. Gita tells us: “you work hard, achieve what you want. But remember, all these things are impermanent.” This gives us a unique kind of level-headedness.Mahatma Gandhi led a life of action, but he was not attached to results. When we are non-attached and work for the good of humanity, our duty is no longer a burden. At the same time, it helps us grow spiritually.

Today, a short summary on the origins and history of this spiritual path called Sant Mat. Also explored:   The Mythological Origins of Sant Mat According to the Bijak of Kabir and the Anurag Sagar, another key Kabir Panth text;   The Influence of Gorakhnath and the Nath Yogis;   Saints of Antiquity During the Time of Krishna, Bhagavad Gita, the Upanishads, and Bhagavata Purana;    On the Usage of the Term "Sant Mat" and the Tulsi Sahib Connection;   Who Was Sant Tulsi Sahib's Guru? There Was One Contemporary Living Master Named by Tulsi Sahib: Sant Dariya Sahib of Bihar;    Sant Dariya Kabir of Bihar as the Reincarnation of Kabir;   The Panch Naam/Five Names Traced Back to Kabir/Dharamdasi Texts, the People of the Anurag Sagar;   Lineage Clarity. An approximate description of the direct Sant Mat lineage of Masters looks something close to this: Guru Kabir to Sant Dharam Das to Churamani Naam (Dharam Das's son) to Sat Saheb to Dariya Sahib of Bihar (and/or to one of the successors named by Dariya like Fakkar Das, Basti Das, Tika Das or Guna Das) to Sant Tulsi Sahib of Hathras to his successors... up to the living present.   During the Second Half of the Program, Mystic Poetry: Satsang Readings and Commentary:    Kabir Bhajan Amritam -- Devotional Bhajans: Dharam Das Seeks a Living Master, and Kabir's Reply;   Songs of Kabir;   The Bijak;   Rumi;   Quote from the Shabd Pratap Ashram Website: "No mission is of greater importance to a person than the awareness of his own consciousness, the profound significance and purpose of his existence on earth and to find out the path for ultimate bliss, eternal happiness and cheerfulness i.e. the quest for truth."   The Spiritual Seekers Guide;    The Kabir Book of Prayers;   Julian P. Johnson, Path of the Masters;   Baba Devi Sahib of Moradabad;   Mystic Poetry of Sant Tulsi Sahib;   And a Discourse Based on the Anurag Sagar (Kabir's Ocean of Love): "As long as the soul remains in the body, O brother, practice the Path of Shabda."   In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, James Bean Sant Mat Satsang Podcasts Spiritual Awakening Radio https://www.SpiritualAwakeningRadio.com    

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Its meaning is: “O' Mother Gita, I bow down to you. I invoke your divine presence in my heart. This texthas 18 chapters and was preached by Lord Krishna to his disciple Arjuna. It was written by the greatsage, Vyasa, and is placed in the middle of a much great work, Mahabharata. Its central theme is thephilosophy of Advaita – it preaches that creation is one spiritual family and all religions represent somany paths leading to the same spiritual goal. “The 12th chapter is about Bhakti Yoga – the path of Devotion. The three other paths taught in the Gitaare Jnana Yoga – the path of knowledge, Karma Yoga – the path of selfless actions, and Dhyana Yoga –the path of self-restraint.In the 13 th and 14 th verses, Lord Krishna describes the characteristics of a devotee. He does not mentionrituals or going to a temple. He essentially says that all genuine devotees are good human beings.15 th verse: “A devotee is not agitated by anyone, and nobody is agitated by him. He is free from elation,envy, fear and anxiety.”18 th and 19 th verses: “His attitude is the same towards a friend or someone hostile to him, towards honorand dishonor, towards praise and criticism, towards heat and cold, and towards happiness and misery.He is content with whatever comes his way and is not attached to a place of residence – such a devoteeis dear to Me.”A devotee is well-established in strong faith and inner equanimity, because he has a sense of innerfulfillment. The line of demarcation between the duals disappears for him. The world does not agitatehim – he has no reason to be excited, envious, fearful or anxious. There is no otherness for him – he seesthe whole world as one spiritual family. He does not do anything to violate the Ritm of nature.20 th verse: “Anyone who practices this great spiritual discipline with sanctity and sacredness, withunselfishness, with a universal outlook – he is extremely dear to Me.”In the Bhagavata Purana, there is a dialog between King Nimi and the Nava Yogis. In answer to theKing's question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “Theone who sees the presence of God in all beings, and who sees the presence of all beings in God. “Bhagavata Purana describes that we can reach this highest level of devotion by practicing NavadhaBhakti - Sravanam (Hearing about God), Kirtanam (Chanting His Name and Glory), Vishnu smaranam(Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam(Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam(Surrendering to Him).The 12th chapter of Gita can be seen as a commentary on an important verse in the Bhagavata Purana.The essence of this verse is: “A spiritual seeker can begin his journey at a temple or with a book. That isjust a starting point. As he moves forward, he starts seeing the presence of God outside the templewalls. As he evolves further, he sees the presence of God everywhere and in everything. Everythingbecomes an act of worship. Every thought becomes a meditation, every word becomes a mantra, everyaction becomes an act of worship, every travel becomes a pilgrimage, every movement becomes acircumambulation around the deity, and the whole life becomes an offering to God. “What is the residential address of God. Lord Krishna says that his permanent residential address is theheart of all beings.Every Gita chapter ends with a verse which starts as an auspicious prayer referring to the unity andoneness of existence. It then says that Gita was written by Vyasa and appears in the sixth section ofMahabharata. Finally, it equates Gita to the Upanishads. It teaches the science of spiritualenlightenment through four important paths.

Q & A •Does Krishna Actually Like Milk Products?•The Vrajavasis´ Second Naivete•Srimad Bhagavatam as a Revised Edition of the Bhagavata Purana•Considerations on Devotional Samadhi Lecture given at Ananda-dhama, Switzerland on July 29, 2022

Title: Spiritual Journey - The Four Stages12th chapter: verse 8, 9, 10, 11In the 8th through 11th verses of the 12th chapter, Lord Krishna describes the spiritual journey of a seeker in descending order of evolution.8th verse: “You fix your mind and intellect on Me. There upon, you will always live in Me.”Mind (manah) is the contemplative aspect of the mental system, which thinks but is not settled on a decision. When we see an object from a distance and are unsure whether it is a human being or pillar, that state of the mental system is the mind. When we come to a decision on our speculation, that state of the mental system is intellect (buddhi).When we identify with a higher ideal, both mentally and intellectually, we live in that ideal and that ideal lives in us. This is the highest state of devotional evolution.This highest state, where we are completely absorbed in our ideal, is not easy to achieve. In our spiritual journey, there are four levels through which we travel. Suppose we are reciting a sacred word symbol, we go through the following evolution: Vaikhari (verbal repetition with sound), madhyama (verbal repetition, no sound), Pashyanti (silent, focused on the meaning of the mantra), Para (realize the essence). Para is the level described in the 8th verse. It is an evolution from the gross to the subtle, from outer to within, and from external practice to internalization.For seekers who have not reached this highest state, Lord Krishna provides alternative options in the 9th-11th verses.9th verse: “If you cannot fix your mind and intellect on Me, then you can reach the higher goal through Abhyasa-Yoga (uniting with God through repeated practice).”Abhyasa-Yoga is described by Prahlada in the Bhagavata Purana. It is called Navadha Bhakti - Sravanam (Hearing about God), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Surrendering to Him).Devotion to God should make us a better human being. In the 13th and 14th verses of the 12th chapter, Lord Krishna describes the spiritual characteristics of a devotee. He says that such a devotee is content, he is a friend of everyone, and he is sympathetic to everyone. There is a total absence of negative feelings in him.10th verse: “If you are incapable of doing Abhyasa-Yoga, then do all your work as My work.”To do Abhyasa-Yoga, we need a friendly mind. A beginner's mind may not cooperate when he starts spiritual practices. This is due to karmic blocks or accumulated samskaras which make him act in a certain manner. Such a mind should be given healthy food first and turned into a friend. This can be done by bringing spirituality to all secular work. How? By thinking that everything is God's work. Then his mind will evolve to a stage where he can practice Abhyasa-Yoga.Even if we don't think it is God's work, it is really God's work. Suppose a person is traveling in a train. If he moves around in the train, he cannot reach the destination faster. He will reach the destination when the train reaches its destination. The train is doing the work. Similarly, even though we are not aware of it, everything is God's work. When we do the work as God's work, we don't feel the weight of the work, and we are free from anxiety.11th verse: “If you are unable to do your work as My work, then offer the fruits of your actions to Me.”For example, when one returns home after a day's work, he can mentally say: “Whatever I have done today and its results, I leave it to God.” Slowly his old mind will disappear, and a new mind will take its place, enabling him to do his work as God's work.

Title: Navadha Bhakti – Nine Methods of Worship12th chapter: verse 1, 2, 3, 41st verse: Arjuna asks: “Some people worship God with name and form – they chant and pray. Others worship the imperishable, the unmanifest. Which is better?”Arjuna's question comes from a conflict he is facing. From earlier chapters, Arjuna knew that there are two ways of looking upon God. (1) God as the creator and protector, who listens to our prayers (2) God as the all-pervading divine spirit, transcending names and forms. Arjuna thought he could choose between God with form or God without form.It is not a matter of our intellectual choice. It is a matter of our own spiritual evolution. A ten-year-old boy has to attend primary school first – he cannot just choose to go to a university. Similarly, we need to start our spiritual life based on where we stand and what we are fit for. Even Buddha had to evolve through 543 life cycles before becoming Buddha.2nd verse: To encourage Arjuna and to have him focus on God with name and form, Lord Krishna answers in the second verse. “There are some devotees who put their whole mind on Me, they worship Me, and they are completely dedicated to Me. To them, I reveal My true nature. They are certainly great Yogis.”Lord Krishna continues with his answer in the 3rd through 20th verse.3rd and 4th verses: “But those higher spiritual seekers, who have their senses under control, who are even-minded, who are fully focused on the Atman as the divine spirit within them and as the all-pervading divine reality without names and forms – they also attain Me alone.”Normally our mind flows towards the external world through our senses of perception and action. These advanced seekers, when they think of God, they can keep their mind focused on that divine idea. Swami Vivekananda said: “Standing in the middle of market street in San Francisco, if you can meditate, then you are a Yogi.”For those who have not reached this higher state, they should set apart some time for spiritual practices in the middle of their secular activities.There are nine ways of connecting with God, as taught by Prahlada in the Bhagavata Purana. It is called Navadha Bhakti - Sravanam (Hearing about God), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Surrendering to Him, also known as Prapatti or Sharanagati).Devotion comes when we give a spiritual orientation to our natural emotions and feelings – we divert these emotions towards God. When we do so, we get a feeling of inner fulfillment and contentment.Our ego can also be given a spiritual orientation. If we do not direct our ego towards good channels, it will go towards negative ones. Whatever we do, do as an offering. Then spiritual qualities will come to us. Finally, we can transcend ego.Prapatti or Sharanagati is the highest state of a devotee of God. Prapatti means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Total self-surrender.Such a devotee considers every hindrance as a blessing in disguise. He interprets every problem of life in a spiritual way.Bhagavata Purana has beautiful stories of devotion. Ajamila's story illustrates how devotion comes to our rescue at the time of death. Ajamila initially led a spiritual life but had a deviation later. His son's name was Narayana, synonym of Lord Vishnu. At the last moment, when he uttered Narayana to call his son, his mind went towards Lord Vishnu, and he attained liberation.In the Ishavasya Upanishad, there is a verse where a dying man pleads to his mind: “O my mind, remember all the good deeds you have done.” At the point of death, we feel helpless and want to hold on to something. We should have a storehouse of good thoughts that can give us a sense of fulfillment at the last moment.In Pantheism, when we equate nature to God, our mind begins to evolve spiritually. Ancestor worship reminds us that there is something beyond the body and makes us think beyond the empirical. In image worship, one does not equate the image to God. When a spiritual seeker worships an image, he first invokes and projects the all-pervading divine principle in that image.

12th chapter: verse 1 is about Bhakti Yoga – the path of devotion. Gita classifies spiritual practices in three categories depending on the temperament of the person. Those who are intellectual in nature and have complete sense control can pursue Jnana Yoga. Those involved in action can pursue Karma Yoga by performing all actions with detachment and unselfishness. The third path is Bhakti Yoga, the path of devotion.Narada Bhakti Sutra defines Bhakti as the “nature of supreme, unselfish love for God”. In Bhakti, we give a spiritual orientation to our natural emotions and feelings – we divert these emotions towards God. In Bhakti tradition, one can look upon God with various attitudes – as Mother, father, child or friend. When we divert our emotions towards God, we get a feeling of inner richness, joy, fulfillment, and contentment.Inner contentment is not the absence of dis-satisfaction. It is called Santosha in Sanskrit. Inner contentment is the first sign of a true devotee. A true devotee can never be bitter towards anyone.Bhagavata Purana is one of the Hindu classics on bhakti. It was written by Vyasa and has over 18,000 verses divided into twelve skandhas and 335 chapters. Vyasa wrote the Bhagavata Purana on the advice of Narada to help the common man get inner spiritual contentment.1st verse: Arjuna asks: “Some people worship God with name and form – they chant and pray. Others worship the imperishable, the unmanifest. Which is better?”Arjuna's question comes from a conflict he is facing. From earlier chapters, Arjuna knew that there are two ways of looking upon God. (1) God as the creator and protector, who listens to our prayers (2) God as the all-pervading divine spirit, that is Nirakara, transcending names and forms. Arjuna thought he could choose between God with form or God without form.It is not a matter of our intellectual choice. It is a matter of our own spiritual evolution. A ten-year-old boy has to attend primary school first – he cannot just choose to go to a University. Similarly, in the beginning of our spiritual journey, we worship God with rituals. As we evolve, our idea of God also evolves. Upon the highest realization, we see the presence of God within and outside the place of worship.If our mind is pure and we have total sense control, then we can feel the presence of the divine everywhere. Just believing that God is everywhere is not enough – it has to become our own spiritual experience. It is not philosophy – it is a matter of our own spiritual experience.A university professor does not have to learn alphabets – he naturally uses them. He does not reject alphabets but transcends the need to learn them. Similarly, at the highest spiritual level, one transcends rituals - he does not reject them.Shankaracharya is the greatest teacher of Advaita. He taught that the highest devotee is one who feels the presence of God everywhere and spiritualizes all his secular activities. The essence of his teachings is that we can transcend rituals. The same Shankaracharya wrote the most wonderful devotional poems in Sanskrit, praising God with form.Under Bhakti tradition, even hatred can be directed towards God – with the constant thought of a divine idea, divinity enters our hearts.In the Bhagavata Purana, Prahlada is one of the greatest devotees, and was born to a demon, Hiranyakashipu. He teaches Navadha Bhakti to his friends. Under Navadha Bhakti, one follows nine disciplines: Sravanam (Hearing about God ), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Offering Oneself to Him).Our ego can also be given a spiritual orientation. We can be proud that we are devotees. If we do not direct our ego towards good channels, it will go towards negative ones. Whatever we do, do as an offering. Then spiritual qualities will come to us. Finally, we can transcend ego.

11th chapter: verses 29, 48, 54, 5529th verse: “As moths rush towards a blazing fire only to perish, so also all of us are rushing towards Your mouth only to perish.”32nd verse: “I am the mighty, all-consuming time. “To those who look upon the world as a place for sensual pleasures, the world is like a blazing fire, and they are like moths rushing towards it. But when we have a higher spiritual goal that guides our actions, then we start moving towards our true spiritual destination. Upon reaching it, we realize our immortal dimension as the Atman. We realize that the same Atman exists in all of us.Upon that highest realization, we see the presence of God within and outside the place of worship. We can spiritualize our everyday activities – our whole life becomes a spiritual sacrament.In the 41st verse of the 10th chapter, Lord Krishna says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.”Wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality. In whatever profession one may be, if that person reaches a level of transcendental excellence – that perfection is a spark of the divinity within him. When the scholarship of a scholar is combined with sattvic nature such as humility, or the power of a person is combined with wisdom and maturity – then it becomes an expression of the divine.This divinity is immanent within us. We can manifest this divinity by practicing karma yoga, bhakti yoga or other yogas. When we do our actions with a sense of sanctity and sacredness and with an unselfish attitude, then it becomes a spiritual action. The line of demarcation between secular and spiritual vanishes.48th verse: “The highest truth cannot be realized just by scholarship.” Theology or philosophy is not a substitute for one's own spiritual experience and realization. When we realize the presence of the divine, a transformation comes upon us. We feel inner contentment. We become broad-minded and a better human being. We see God in everything and everything in God.In the Bhagavata Purana, there is a dialogue between King Nimi and the Nava Yogis. In answer to the King's question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees the presence of God in all beings, and who sees the presence of all beings in God. “ 55th verse: “You should do everything as offering to Me (mat-karma-kṛit). You should consider Me as the supreme goal in life (mat-paramaḥ). You should be devoted to Me (mat-bhaktaḥ). You should be free from obsessive attachment ( saṅga-varjitaḥ). You should look upon the whole creation as one spiritual family, without malice towards anyone (nirvairaḥ sarva-bhūteṣhu). Then you will certainly come to Me.”The attitude with which one does the action determines whether he is a spiritual action. A priest's worship may be mechanical as a duty. On the other hand, a soldier may do his duty as an act of worship. When we do our actions with a sense of sanctity, sacredness, unselfishness and without obsessive attachment to results, then it becomes an act of worship. Our journey starts with “Work and worship, evolves to “Work as worship” and culminates in “Everything is worship.” Then all secular activities are spiritualized.Prapatti is the highest state of a devotee of God. Prapatti means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Total self-surrender. When we surrender, we feel a huge weight has been lifted from our shoulders.Only a person who follows the principles of Satyam, Ritm and Dharma can be spiritual. He looks upon the entire creation as one spiritual family.Satyam means truth. A person will not deviate from the path of harmony if he practices truthfulness.Ritm is the central principle of inherent harmony that exists in nature.Dharma refers to the ethical and moral principles through which one practices Satyam. For example, it is immoral to pollute the earth and therefore against Dharma.Vedic mantras emphasize harmony and balance of nature. Let the earth, clouds, skies, plants, trees and the entire cosmos remain pure, undisturbed, and in perpetual peace and harmony.54th verse is the prelude to the 12th chapter. Lord Krishna says: “You can understand My true nature only by true, single minded devotion.”Thus, ends the 11th chapter of the Bhagavad Gita, which contains the essence of all scriptures.

10th chapter: 20th verse, 41st verse, verses 21-24The central thesis of the 10th chapter is in the 20th verse. It says: “O Arjuna, I am present in the heart of all beings as the indweller– residing there I regulate and function everything. I am the beginning; I am the middle; and I am the end of all beings.”By “I”, Lord Krishna means the divine spirit that is present everywhere. As we evolve in spiritual life, our idea of God evolves. In the beginning, we think of a creator God, confined to a place of worship and a book. As we evolve, we associate spirituality outside of this idea of God – beyond the place of worship or a book. At the highest level, every spiritual activity is given a spiritual orientation – the line of demarcation between secular and spiritual disappears.There is a mantra in Rigveda which means: “Let every thought become a meditation, let every word become a mantra, let every action become an act of worship, let every travel become a pilgrimage, let every movement become a circumambulation around the deity, and let the whole life become an offering to God.”In the Bhagavata Purana, there is a dialogue between King Nimi and the Nava Yogis. In answer to the King's question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees the presence of God in all beings, and who sees the presence of all beings in God.“ He also states that the lowest level of devotee is one who confines his idea of God to a place of worship or a book.Swami Vivekananda said: “It is good to be born in a church. But it is terrible to die there.” We have to begin somewhere. But we should not end our spiritual life there.41st verse: It is important to properly understand the 20th and the 41st verse to make sense of verse 21 onwards in the 10th chapter, where Lord Krishna describes his manifestations. In the 41st verse he says: “Wherever you find some greatness, prosperity, power or excellence – know that to be a part of My splendor.”In whatever profession one may be, if that person reaches a level of human excellence – that perfection is a spark of the divinity within him. When the scholarship of a scholar is combined with sattvic nature such as humility, or the power of a person is combined with wisdom and maturity – then it becomes an expression of the divine.21st to 24th verse: In these verses, Lord Krishna describes his manifestations – “Among Adityas, I am Vishnu; among vedas, I am sama veda; among deities, I am Indra; among senses, I am mind; among beings, I am intelligence; among priests, I am Brihaspati, and so on.” What he means is - the divine reality is present in all beings; wherever we find a unique manifestation that is sublime and beautiful, it is an expression of the divine reality.Among Vedas, sama veda is considered the most musical. Among the senses, the mind is the most crucial because to cognize anything both senses and mind have to come together. Lord Krishna cites these as examples of excellence, and therefore a manifestation of His divinity. They only provide a general idea of His divine nature – ultimately, these vibhutis have to be experienced.In ancient times, every king had a priest so that they could practice being a Rajarshi. Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers. Brihaspati is mentioned in the 24th verse – he was the great teacher of the devas.Our pursuit of material prosperity (artha and kama) should be guided by the regulating power of ethics and morality (dharma).Abraham Lincoln said: “If you want to know the true character of a man, give him power.” How he uses the power will reveal his character.

Krishna is a major deity in Hindu mythology. He is worshipped as the 8th avatar of Vishnu and is considered to be a supreme God in His own right. He is known for being a god of protection, compassion, and tenderness and his birthday is celebrated once a year by Hindus on the occasion of Krishna Janmashtami.Krishna's life is typically described as a series of anecdotes and narratives. Various Hindu texts have depicted him in various ways, such as as as a god-child, prankster, lover, strategist and divine hero. His iconography shows him in various stages of his life, from infancy to his late 20s. He is a central character in the Mahabharata, the Bhagavata Purana, the Brahma Vaivarta Purana and the Bhagavad Gita, and is mentioned in many Hindu philosophical, theological, and mythological texts.Read more at https://mythlok.com/krishna/

Dr. Ravi Gupta joins guest host Philip Barlow to talk about faith and scholarship. Dr. Gupta was a visiting scholar at the Maxwell Institute this semester, and a previous guest on the Maxwell Institute Podcast. He's a practicing Hindu and also a scholar of Hinduism, and he's become a close friend of the Institute over the past few years. He's known Dr. Barlow for even longer, so you'll hear two old friends talking about the benefits and drawbacks of being a believer and a scholar of one's own religious tradition. About the Guest Ravi M. Gupta is the Charles Redd Professor of Religious Studies at Utah State University. He is the author or editor of four books, including an abridged translation (with Kenneth Valpey) of the Bhagavata Purana, one of India's most beloved sacred texts in the Sanskrit language. Ravi holds a doctorate in Hindu Studies from Oxford University and has taught at the University of Florida, Centre College, and the College of William and Mary. His current interests have drawn him to religion and ecology. The post GUEST HOST—Pursuing the intellectual life from a place of commitment, with Ravi Gupta & Philip Barlow [MIPodcast #123] appeared first on Neal A. Maxwell Institute | BYU.