Podcasts about Shankaracharya

Send us a textRegister your free place for the live online meditation and Q&A with Babaji: https://www.shivarudrabalayogi.org/en/online-satsang Who am I - mind, body, brain | In Quest of Truth - Q&A with Babaji, No.209Recorded on 23 November 2024 with worldwide participants.0:00 Intro0:25 Is it correct to say that when we observe the mind, we are observing data that has been sent to our brains from our senses?5:06 Is there a difference between the expressions 'not real' and 'impermanent'?13:19 Is the brain our enemy which is deceiving us?17:29 when we sit and try to meditate is there something different between the mind and brain?22:31 When the mind is observing, watching the screen, is that then the I?24:04 How did Babaji come to recognise the relationship between the mind and the brain?32:29 Thoughts seem to spring up from nowhere. How do they come about?39:01 With continuous practice will we start to understand the mind, body and brain in its true sense?40:33 A steam of consciousness of 'Who am I' arose but it is very transient - how to make it consistent?43:04 Is boht the mind and the Self, consciousness and energy?43:07 Can the higher potency consciousness influence the lower potency mind or brain?44:50 How can one get influenced by a Guru's vibrations?45:55 When going to divine places, the mind becomes quiet and it is easier to meditate there.  Why is this?46:57 Is there any difference between Shankaracharya's philosophy and the Yoga Vasistha?48:16 As long as there is the body will there always be some suffering?49:13 As long as the physical appearance is there, is it possible to have absolute peace?51:37 In deep sleep there is world or experience at all, similarly for a Realised Yogi is there any experience at all?53:32 Will our skill and knowledge carry to the next body?___Subscribe: https://www.youtube.com/channel/UC6YHFKcPK_XT96VO7xuk6RQWebsite: http://www.srby.orgFacebook: https://www.facebook.com/shivarudrabalayogiTwitter: https://twitter.com/SRBYmissionInstagram: https://www.instagram.com/shivarudrabalayogi/Register your free place for the live online meditation and Q&A with Babaji: https://www.shivarudrabalayogi.org/en/online-satsang Website: http://www.srby.orgFacebook: https://www.facebook.com/shivarudrabalayogiTwitter: https://twitter.com/SRBYmissionInstagram: https://www.instagram.com/shivarudrabalayogi/

Lecture by Swami Tyagananda, given on October 27, 2024, at the Ramakrishna Vedanta Society, Boston, MA

Gita is the most celebrated spiritual text of Hinduism and Vedanta. Shankaracharya immortalized Gita with his commentary.Many of Buddha's teachings were taken from Gita. The 26th chapter of Dhammapada is repetition of the characteristics of a “stitha-prajna” (wise man) described in the 2nd chapter of Gita. The concept of moderation discussed in the 17th verse of the 6th chapter of Gita was also adopted by Buddha.73rd verse: Arjuna says: “Now, I have listened to you carefully. I have overcome my doubts. I have regained my wisdom. I shall act according to your instructions.”Gita begins with Arjuna's dilemma. It was taught to an ordinary man of action, because it has a realistic approach to life, interpreting spirituality as common sense. In essence, it says that when we face a crisis in life, we should not know that it is transient. We should also know that happiness and unhappiness are two sides of the same coin, and we have to transcend both to find peace and happiness.Arjuna thought of himself as a physical body. Once he learnt the spiritual truth of his own true nature and a common-sense approach to life in this world, his delusions were gone.Gita is not just a book of action. According to Shankaracharya, the central theme of Gita is not action alone but the importance of spiritual knowledge.There is an epilogue to Gita called Uttara Gita. There Arjuna asks Lord Krishna to explain his teachings again, as he forgot the teachings. At that point, Lord Krishna scolds him. The implication of this story in modern times is that when we listen to something, we may emotionally connect with it, but we may not be able to implement the spiritual wisdom. We have to struggle hard to translate our intellectual understanding to our emotional system.After the 73rd verse, the scene shifts in Gita. In the next several verses, Sanjaya, who was blessed with divine vision by Vyasa says: “I still recall again and again in my mind the dialog between Lord Krishna and Arjuna. It fills my heart with joy.”Sanjaya was able to listen, enjoy and recall this great dialog because his mind was ready for it. We do not remember what we are not interested in. Sanjaya was a spiritual seeker and had the right spiritual attitude.Gita ends with the 78th verse: “Wherever there is a blending of Yogeshwara (man of spiritual wisdom) and Dhanurdhara (man of action), there will be fortune, prosperity, victory, welfare, righteousness and justice.”

Rupert Spira provides a profound exploration of non-dualism, addressing fundamental questions about our true nature and the essence of existence. Beginning with the inquiry “Who Are You, Really?” Spira guides us through a journey that challenges our habitual thoughts and beliefs, encouraging a deeper connection to our being. He delves into our inherent longing for happiness and the qualities of awareness that shape our experience. As he explains how the universe separates itself to know itself, he highlights the implications for morality and our relationships, viewing them as containers for growth and understanding. Spira also discusses the transformative journey of enlightenment, the different types of meditation, and the potential pitfalls of spiritual ego.  This exploration not only sheds light on the nature of thoughts but also offers practical guidance to embody your true self, making it a must-watch for anyone seeking deeper understanding and fulfillment in life.  Sponsor: Pique's Black Friday specials are HERE with weekly deals in November. Get 20% off all new subscription orders with my link: https://www.PIQUELIFE.COM/KNOWTHYSELF André's Book Recommendations: https://www.knowthyself.one/books ___________ 0:00 Intro 1:55 Who Are You, Really? 11:01 When Thoughts Lead You Astray, Being Leads You Within 16:28 Investigating Our True Nature  24:48 Our Inherent Longing For Happiness 28:49 The Steps to Recognize Your True Being 33:10 The Inherent Qualities of Our Awareness 47:39 How the universe separates itself to know itself  59:33 Piquelife: Experience the Pinnacle of Coffee Alternatives and Save 20% 1:01:06 What Love & Happiness Are 1:09:24 The Implication This Has on Morality & How We Experience the World 1:12:22 Relationships as a Container for Growth 1:19:52 The Journey & Experience of Enlightenment 1:26:48 3 Different Types of Meditation  1:33:04 Spiritual Ego & The Pitfalls of Intellectualization  1:42:49 Beyond Suffering: The Meaning of life 1:45:09 What Happens to Our Identity When We Die 1:55:22 How Non-dualism Sees Uniqueness 2:00:15 Properly Relating To Our Emotional Experience 2:07:01 Practices to Embody Your True Self 2:11:15 Embracing the Wholeness of Your Human Experience 2:16:29 The Nature of Our Thoughts  2:23:25 A Reminder: Spirituality is Simple 2:28:03 Conclusion ___________ From an early age Rupert Spira was deeply interested in the nature of reality. At the age of seventeen he learnt to meditate, and began a twenty-year period of study and practice in the classical Advaita Vedanta tradition under the guidance of Dr. Francis Roles and Shantananda Saraswati, the Shankaracharya of the north of India. During this time he immersed himself in the teachings of P. D. Ouspensky, Krishnamurti, Rumi, Ramana Maharshi, Nisargadatta and Robert Adams, until he met his teacher, Francis Lucille, in 1997. Francis introduced Rupert to the Direct Path teachings of Atmananda Krishna Menon, the Tantric tradition of Kashmir Shaivism (which he had received from his teacher, Jean Klein), and, more importantly, directly indicated to him the true nature of experience. Rupert lives in the UK and holds regular meetings and retreats in Europe and the USA. Website: https://rupertspira.com ___________ Know Thyself Instagram: https://www.instagram.com/knowthyself/ Website: https://www.knowthyself.one Clips Channel: https://www.youtube.com/channel/UCJ4wglCWTJeWQC0exBalgKg Listen to all episodes on Audio:  Spotify: https://open.spotify.com/show/4FSiemtvZrWesGtO2MqTZ4?si=d389c8dee8fa4026 Apple: https://podcasts.apple.com/us/podcast/know-thyself/id1633725927 André Duqum Instagram: https://www.instagram.com/andreduqum/

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. This is because everyone in the world is at a different level of spiritual evolution. The goal is to experience the truth, not blindly believe.Swami Vivekananda expounded in the parliament of religions that spiritual life is like climbing the top of a hill. Once we are at the top, we see many trails leading to the top. When we are on the trail, we may think that is the only path. Similarly, when someone is early in their spiritual life, at the level of belief and rituals, they think only their path is right.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.”There are two interpretations of this verse. Ramanuja interprets it as sincerely taking refuge in God and becoming a tool in God's hands. Shankaracharya's interpretation is that all problems have a solution at the spiritual level. Psychological problems can only have a permanent solution at a higher, spiritual level. Shankaracharya says that the real reason behind Arjuna's delusion and inactivity is his wrong perception of his true nature – lack of atma-jnanam. Once Arjuna understood his true nature, his delusions vanished, as he states in the 73rd verse.67th verse: “I have taught you this spiritual truth. You should not teach this to a person who does not have the following qualities: (1) a sense of devotion, sanctity and sacredness (2) willing to practice it with spiritual humility, service and discipline (3) has great respect and appreciation for the teacher.”St. Matthew has a similar statement. The effectiveness of spiritual teachings depends on the readiness of the listener's mind. A sense of sanctity and sacredness from the disciple towards the teacher and heritage (Parampara) is important.There is a story of Durvasa rishi and Indra. Indra came on an elephant and had a spiritual conversation with the sage. Pleased, the sage gave him a sacred flower garland. Indra was on the elephant and without paying attention, put the garland on the elephant's neck, who dropped it and crushed it under his feet. Since Indra did not show respect towards the sacred garland, the sage cursed him.68th verse: “Those who teach this to people who are ready to listen and understand its true meaning with a sense of sanctity and sacredness, they will attain supreme liberation.”69th verse: “Anyone who tries to preach this spiritual truth, he is dear to Me and he will be spiritually elevated.”Teaching these spiritual truths itself is a spiritual practice and becomes a road for spiritual progress – even if it does not lead to spiritual growth of the listener.Our mind constantly accumulates ideas. Instead of getting toxic food, even mechanical listening to spiritual ideas has benefits. For complete effectiveness, the mind should be ready.

तथाकथित Shankaracharya का मोदी के मुंह पर चांटा, राहुल और उद्धव को हिंदुत्व का Certificate

This episode covers the next part of chapter 12: “Sri Yukteswar's mother lived in the...” to “... finding God will mean the funeral of all sorrows.”  Summary:  This section covers the subtle balancing act that is played by both the parent and the child for a harmonious, nurturing and growth facilitating symbiotic relationship. Shankaracharya, Sri Yukteswar and Paramahansa Yogananda all adapted rules and prescriptions for higher purposes and we unravel them I detail here, drawing inspiration from Christ!   0:00 Summary of previous episode; 2:05 Parents; 9:22 Influence; 29:30 Shastric Rules; 42:33 Being ‘Well Read'; 57:00 Summary of next episode.  Homework for next episode— Read, absorb and make notes on the next part of chapter 12: “Among the philosophers, professors, lawyers...” to “...to any scourging inner discipline!”  #autobiographyofayogi  #autobiographylinebyline  #paramahansayogananda Autobiography of a Yogi  awake.minute Self-Realization Fellowship Yogoda Satsanga Society of India #SRF #YSS 

Title: Intellect With Spiritual Wisdom18th Chapter: verse 45, 47, 51, 52, 5345th verse: “By engaging in one's own swadharma, man attains perfection and the highest inner fulfillment.”Swadharma, is work that naturally comes to us “unasked” due to our samskaras and natural traits. It is work that we are supposed to do, that we are qualified to do and that the society expects us to do.We can listen to our inner voice to determine whether we are doing our swadharma. When we do our swadharma, we feel inner contentment. When we do not do our swadharma, we face inner conflict.Swakarma refers to one's actions. Swadharma is swakarma combined with one's chosen ideal, something that gives him contentment. For example, when a soldier fights a war for a higher ideal such as removal of a greater injustice, he follows his swadharma.According to Gita, our spiritual progress should reflect in our actions.We can convert our everyday activities as a tool for spiritual development. Whatever we do, if we do with total dedication and with a sense of sanctity and sacredness, we get a sense of fulfillment and inner conflicts are resolved. If we cannot do our duty as an offering to God, we can do it for the good of others. Swadharma is a conflict free way of doing our everyday duty.47th verse: “Even if doing one's own swadharma is filled with difficulties or imperfection, one should stick to that. One should avoid the temptation to do other people's duty.”Society expects us to do our role even if it is imperfect. When we do our swadharma, it loosens our karmic blocks. A beginner's mind may not cooperate when he starts spiritual practices. This is due to karmic blocks which creates conflict between the mind and the intellect. When we do our swadharma, it generates spiritual energy and loosens the karmic blocks.When we do our Swadharma, we feel inner contentment. We feel: “I have done what I ought to have done” and “I have attained what I ought to have attained.”51st verse: “One becomes fit to attain the highest spiritual truth when he has (1) a pure intellect (2) the ability to restrain his senses (3) the ability to control his mind and emotional forces with a strong determination to practice his ideal and (4) attained freedom from raga (obsessive attachment) and dwesha (obsessive aversion).”Intellect that acts just as intellect is not necessarily pure. Intellect that acts as wisdom, which has the higher faculty of wisdom to use the intellectual resources for good, higher purpose is a pure intellect.A Rajarshi has the ability to use his intellectual resources for higher purpose. He attains Rajatvam (kingly qualities) with his intellectual resources. He attains Rishitvam (saintly qualities) with his wisdom. 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.Knowledge without wisdom becomes a liability. Knowledge with wisdom becomes a creative force. Betrand Russell said: “Unless we develop wisdom as much as intellect, the development of the intellect will only lead to downfall.”Vedic literature talks of a deity called Medha. Medha has two meanings: (1) The ability to retain higher ideas in the mind (2) Higher faculty to make proper use of what we know and avoid the temptation to use it for a bad purpose.In the 51st verse, Yukta means self-restrained, one who is the master of the senses. Kathopanishad compares human life to a journey on a chariot. Atman is the traveler on the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses, and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate the terms to the mind.Shankaracharya uses examples from the animal kingdom to explain how one reaches destruction when guided by the senses - Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell). Each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time.If the intellect is pure, then we become free from raga (obsessive attachment) and dwesha (obsessive aversion). A pure intellect enables us to perform our actions as Swadharma – with a sense of sanctity and sacredness and with a sense of detachment. This, in turn, gives us mental equilibrium, and frees us from raga and dwesha.52nd verse: “Such people with higher faculties like to spend their time in solitude. They practice moderation in food and exercise of the senses. Their words, activity and thought are properly restrained. They practice meditation. They develop a sense of detachment from extreme likes and dislikes. They develop mental equilibrium.”Solitude is a spiritual quality and different from loneliness. Solitude is not just the physical absence of anyone else. It is the mental and emotional state of being with oneself. When the mind and intellect start functioning with inner peace, the person wants to spend time in solitude. Such a person can practice solitude even within a crowd.As we grow in spiritual life, our eating habits, thoughts and senses are naturally disciplined.53rd verse: ”In such people, egoism, thirst for power, inner pride, lust, tendency to possess material things, selfishness – they slowly disappear. They naturally become calm and quiet. This leads them to the highest spiritual wisdom.”In Gita, there is an evolution of Arjuna's mind. In the first chapter, he wants to run away from an unpleasant duty. By the 18th chapter, all his doubts are gone.

18th Chapter: verse 40, 41, 42, 43, 4440th verse: “Everyone in this world is dictated by these three gunas.”Lord Krishna divides human traits in three areas – sattvic, rajasik and tamasik.A sattvic person is calm and serene even in difficult situations. A rajasik person is swayed by his circumstances. A tamasik person is lazy, confused and deluded.The sattvic person has emotional equanimity. He is not elated in success and he is not devastated in failure. The rajasic person is swayed by success and failure.Lord Krishna discusses these traits because he wants us to combine action with mental equilibrium. Understanding that everything in this world is transient – success, failure, heath and so on – we should develop an attitude that helps us remain in perfect equanimity of mind even in difficult situations.The 41st verse onwards, Lord Krishna discusses four groups of people based on people's innate spiritual qualities (gunas). These four groups are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra.In Hindu tradition, there were also four stages of human life and four values which guide human life.The four stages of human life are Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage.The four values that guide human life are dharma, artha, kama, and moksha. Kama represents our desires, what we want to achieve. Artha represents the means to achieve those goals. Dharma represents a set of moral disciplines that guide and regulate our pursuit of artha and kama. Moksha represents the highest value in human existence and means liberation from the bondage of samsara.42nd verse: “Who is a brahmana? Lord Krishna lists the following qualities: Shama (control of mind), dama (control of the senses), Tapah (austerities for a higher purpose), saucha (mental and physical purity), kshantih (forbearance), uprightness, jnanam (natural inclination for knowledge), vijnanam (realization), astikyam (belief in the law of karma and doctrine of reincarnation).43rd verse: “Who is a Kshatriya? Lord Krishna lists the following qualities: ambition for power, boldness, fortitude, dexterity, not running away from battle, generosity, assertion of freedom.”44th verse: “Who is a Vaishya? Lord Krishna lists the following duties: agriculture, cattle rearing and trade – an inclination to do business and acquire wealth.” In the midst of earning wealth, the Vaishya may engage in higher duties such as charity. These duties are based on the social circumstances that prevailed when Gita was written.44th verse: “Who is a Sudra? Lord Krishna lists the following duties: not interested in higher values, want to do simple service.”Lord Krishna lists these four groups to represent four levels of human evolution. We can always climb up the ladder, acquire sattvic qualities, and become a Brahmana.Shankaracharya defines Brahmana as one who has a dominance of Sattva-guna and in whom Rajo guna is secondary.Shankaracharya defines Kshatriya as one who has a dominance of Rajo-guna, and in whom sattva-guna is secondary.Shankaracharya defines Vaishya as one who has a dominance of Rajo-guna, and in whom tamo-guna is secondary.Shankaracharya defines Sudra as one who has a dominance of Tamo-guna, and in whom Rajo-guna is secondary.Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita. One has to be fully established in sattva guna to transcend the three gunas.In spiritual life, we are all individual travelers. Just like someone traveling in a train meets other travelers – similarly, it is an accidental meeting with our near and dear ones in this life. Our journey comes to an end when we experience and realize our true identity as the Atman.

Trechos do livro “Yoga, Meditation and Japa Sadhana”, de Swami Krishnananda. Nascido em Puttur (Índia), Subbaraya ou Swami Krishnananda Saraswati (1922 - 2001), foi um grande mestre em Yoga e Vedanta, escritor e discípulo direto de Swami Sivananda. Desde muito jovem, Krishnananda dedicou-se ao estudo de obras sânscritas como o Mahabharata, os Upanishads, e etc. Embora sua família pertencesse à uma linhagem tradicional Madhva (que segue a filosofia do dualismo), Krishnananda dedicou-se ao caminho da filosofia Advaita de Shankaracharya. No verão de 1944, seu desejo de reclusão e o chamado desconhecido do Mestre o levaram a Rishikesh, quando conheceu Swami Sivananda, que o o iniciou na ordem monástica. Mais tarde, Swami Krishnananda também se tornou um renomado mestre espiritual, guiando inúmeros buscadores ao longo do caminho da Autorrealização. Como autor, Krishnananda desenvolveu mais de 40 livros, até sua morte em 2001. Assim, Krishnananda passou sua vida em Ashrams, dando palestras e escrevendo, promovendo o estudo de textos sagrados e transmitindo ensinamentos profundos sobre a filosofia do Advaita Vedanta, Yoga, Bhakti, e outros aspectos do hinduísmo.

Title: The Three Traits of Karta18th Chapter: verse 20, 21, 22, 23, 24, 25, 26, 27Gita is a condensation of the entire vedic literature. The 18th chapter is a condensation of entire Gita.Lord Krishna divides human traits in three areas – sattvic, rajasik and tamasik.Jnanam (knowledge), karta (doer), karma (action) and buddhi (intellect) – all can be divided into these three traits. Jnanam refers to our perception of life, how we interpret life. Karma is any kind of activity that we engage in. Karta is how we act and define ourselves in terms of what we do. Buddhi refers to the workings of our emotional system. If we understand our traits in all of these four areas, we can transform and improve ourselves.We can infer which trait is predominant in a person by observing his external temperament. A sattvik person is calm and serene even in difficult situations. A rajasik person is swayed by his circumstances. A tamasik person is dull and non-responsive., not understanding what is happening around him.These traits can also be applied to food. Sattvik food keeps us serene. Rajasik food creates excitement. Tamasik food makes us sleepy, confused and deluded.The 20th, 21st and 22nd verses discuss the three levels of refinement of knowledge - sattvik, rajasik and tamasik. They discuss how people with these three gunas comprehend different situations.The 20th verse describes the sattvik nature of knowledge. “That knowledge by which one sees the one supreme reality which is immanent, which is all-pervading, which remains the same without division, which is the indweller in every being, is Sattvik knowledge.” Even when perceiving the differences in the world, he keeps in mind the presence of the divine as the unifying factor everywhere.21st verse: “That knowledge by which one sees everything as different from everything else, by which one sees certain people as eternally good and certain people as eternally bad, is rajasik knowledge.”22nd verse: “There are people who may have a small, petty idea, which may be irrational, but still, they think that their perception alone is correct. Everything else is false. The knowledge of such people is tamasik.”The 23rd, 24th and 25th verses discuss the three levels of refinement of actions - sattvik, rajasik and tamasik. The way we act and perform our responsibilities is also a sign of spiritual growth.23rd verse: “When we do our actions considering it as our sacred duty, without extreme attachment, without aversion to anyone, without any selfish expectations of benefits – such action is sattvik.”24th verse: “Actions that are done with selfish desire, and which are done with strain to the mental system, are rajasik.”Actions done without selfish motives and attachment keeps the mind tranquil. Actions done with selfish motives and attachment unsettles our mind and emotional system.25th verse: “People who are reckless and ruthless, who do not worry about consequences, who are slaves of their impulses, who do not worry about loss of money or resources, who do not worry about whether their actions bring harm to others, who want to finish the action at any cost – their actions are tamasik.”Lord Krishna describes Karma Yoga as a method by which we can make ourselves sattvik. At a mental level, we do not have control over what thought comes next. At a physical level, we have more freedom. By doing noble activities without selfish motives, in the midst of our normal professional duties, we generate spiritual energy and deposit more sattvik properties in the mental system.The 26th, 27th and 28th verses discuss the three levels of refinement of karta (doer) - sattvik, rajasik and tamasik.26th verse: “Who is a sattvik karta? He is totally devoid of any attachment. He does a lot of good things but does not identify himself as the doer.”If we engage in a lot of work without sense of doer ship, we are not fatigued. The body may take a toll, but the mind stays fresh.Shankaracharya says: “The kindergarten of spiritual life is to engage in some good noble activity.” That approach is described in the 26th verse. It turns the mind sattvik.At the age of seven,  Shankaracharya  became a monk. By the age of eight, he had read the scriptures. By the age of sixteen, he had mastered the scriptures and written philosophical discourses. We read the Gita today because of his commentaries. He walked the Indian subcontinent four times and left by the age of thirty-two. Sister Nivedita says on Shankaracharya's greatness: “This is greatness that we can only appreciate from a distance but can never understand.”27th verse: “Who is rajasik karta? His mind moves from one polar opposite to another, from extreme joy to depression. When he gets expected results, he is overjoyed (harsha). When he does not get expected results, he is depressed (shoka). Obsessed by what he is doing, he is mentally fatigued.”The secret to happiness is to stop looking for happiness all the time.The way to get rid of obsessive attachment is to feed the mind with great spiritual ideas, give it good mental food.

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.Gunas are not visible and cannot be physically verified. We can infer which guna is predominant in a person by observing his external temperament. A sattvic person is calm and serene even in difficult situations. A rajasic person is swayed by his circumstances. A tamasic person is dull and non-responsive., not understanding what is happening around him.The 20th, 21st and 22nd verses discuss the three levels of refinement of knowledge - sattvik, rajasik and tamasic. They discuss how people with these three gunas comprehend different situations.The 20th verse describes the Sattvik nature of knowledge. “That knowledge by which one sees the one supreme reality which is immanent, which is all-pervading, which remains the same without division, which is the indweller in every being, is Sattvik knowledge.”The person endowed with sattvik knowledge sees unity and oneness behind diversity. He sees humanity as one spiritual family. Even when perceiving the differences in the world, he keeps in mind the presence of the divine as the unifying factor everywhere.This was the central theme of Swami Vivekananda's talk in Chicago in 1983 at the Parliament of Religions. He emphasized the spiritual unity and oneness of creation.21st verse: “That knowledge by which one sees everything as different from everything else, by which one sees certain people as eternally good and certain people as eternally bad, is Rajasik knowledge.”The sattvik person also sees the differences, but he understands that the differences are not eternal. They are due to different temperaments driven by the three gunas. Behind them, he sees the unifying divine reality. The rajasik person sees the differences as eternal.Sri Ramakrishna and Jesus Christ were born in two different cultures, spoke different languages, wore different types of dresses and used different parables. But behind these differences, there was unity at the spiritual level. The rajasic person overlooks the unifying principle and focuses on the differences. The sattvik person focuses on the unity. It is a matter of our spiritual evolution.,22nd verse: “There are people who may have a small, petty idea, which may be irrational, but still they believe in that idea as being very great and are attached to it, and they think everyone should accept that idea, even though the idea is tribalistic and not humanistic – the knowledge of such people is Tamasik.”The 23rd, 24th and 25th verses discuss the three levels of refinement of actions - sattvik, rajasik and tamasic. The way we act and perform our responsibilities is also a sign of spiritual growth.Shankaracharya says in his commentaries: “The same divine principle is present in all living beings. It is called Atman. The way the Atman functions could be different from person to person, but the same Atman is present in all, as it is all-pervading. The differences in human emotions and feelings reflects in the way we deal with others.”For example, in the 20th verse of the 17th chapter, Lord Krishna describes the sattvik level of charity. “Charity done with the attitude “It is my duty to help this person”, done in the right manner without any expectation of return, given to someone who is in need of it, who will use it for constructive purpose, and done at the right place and time – such charity is Sattvik.”In the 22nd verse of the 17th chapter, Lord Krishna says: “Charity done at the wrong place, at the wrong time, or to unworthy person or without regard for rules and etiquette – such charity is Tamasik.”23rd verse of 18th chapter: “When we do our actions considering it as our sacred duty, without extreme attachment, without aversion to anyone, without any selfish expectations of benefits – such action is Sattvik.”Actions done without selfish motives and attachment keeps the mind tranquil and become a steppingstone and great help in our spiritual life. Actions done with selfish motives and attachment unsettles our mind and emotional system and take us backward in spiritual life.24th verse: “Actions that are done with selfish desire, and which are done with strain to the mental system, are Rajasik.”Such actions may give us empirical success, but they are accompanied by agony and anxiety. Workaholics are an example as they perform their actions with lot of calculations and expectations.25th verse: “People who are reckless and ruthless, who do not worry about consequences, who are slaves of their impulses, who do not worry about loss of money or resources, who do not worry about whether their actions bring harm to others, who want to finish the action at any cost – their actions are tamasik.” 

Nataraja Kallio is a scholar-practitioner of Yoga and Hindu tantra. He is the Chair of the B.A. Yoga Studies program at Naropa University in Boulder, Colorado, and the co-designer of Naropa's M.A. Yoga Studies program.In this episode, we discuss Kallio's upbringing in an American Hindu spiritual community, his travels in India and meetings with his guru, the origins of Hindu tantra (utilizing “the fecund material of our existence”), the spectrum of tantric deities, the transformation of intense emotions to crack the shell of identity, the pros and cons of asceticism, desire, the story of Shankaracharya and the exploration of the flesh, the story of Shiva and the forest ascetics, authentic and inauthentic tantra, neo-tantra and the western obsession with sex, cultural appropriation, epicureanism and sacralization, the ‘tantric' dimension of all religions, and the treasure of spiritual friendship.Charis FoundationGolden Turtle SoundSupport the show

On this episode we journey through the mystical realm of Kundalini awakenings with my guest, Kim Nguyen. From civil engineer to architect of the inner self, Kim's incredible story unveils the transformative power of Kundalini experiences.In this captivating episode, we dive into the challenges of straddling the spiritual and mundane worlds, as well as candid tales of first-hand-experiences wrestling with involuntary movements akin to trying to tame a thunderstorm within and the subsequent quest for acceptance and harmony with this new energy. In her journey navigating a kundalini awakening Kim encountered spirits, and learned to harness a newfound creativity. From wrestling with inner turmoil to becoming a beacon of inspiration for others, Kim's odyssey is a masterclass in spiritual transformation.As we wrap up this session, we reflect on the essential role of support systems in grounding these ethereal experiences. You'll hear about the lifelines that teachers and therapists provide, acting as buoys in the vast ocean of spiritual awakening. Get ready for a journey where each step on the serpentine path of Kundalini awakening is met with wisdom, understanding, and shared discovery. Tune in now to unlock the secrets of the inner self!IN THIS EPISODE WE DISCUSS:

Anugraha Bhashanam of Pujyashri Shankaracharya Swamigal- IAS Training Programme

Title: Yajna, Dana and Tapah Should Not be Given Up18th Chapter: verse 3, 4, 5, 6, 73rd verse: “According to Samkhya philosophy, all actions should be given up. According to Mimamsa philosophy, performance of Yajna, dana and tapah should not be given up.”According to Kapila and Samkhya philosophy, every action is mixed with some imperfection and, therefore, it should be given up. Mimamsa philosophy upholds the views of the vedas and says that Yajna, dana and tapah – activities which serve the good of others – should not be given up.Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness, for the good of others, and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose.The 4th verse is a response from Lord Krishna to a request that Arjuna makes in the 7th verse of the 2nd chapter. There Arjuna expresses his helplessness and asks Lord Krishna to tell him what he should do. He surrenders himself to the will of the Lord (prapannam).If a glass is half full of water and we pour milk in it, it will only have 50% milk. However, if we empty the glass and then pour milk, it will have 100% milk. Similarly, when we empty our mind and surrender to God, the mind can then be filled with the pure milk of God's grace.Those who have completely surrendered to God or who have reached the highest spiritual enlightenment, they live in constant communion with God and do not have to worry about dos and don'ts. It is impossible for them to do anything wrong. They are like a pencil which does not assert its independence and only operates as a tool in the master's hands.Those who have not reached the highest level have to be reminded of moral values such as truthfulness, non-stealing, practicing unselfishness, and so on. According to Shankaracharya, whenever scriptures describe characteristics of an enlightened person, these characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached.5th verse: “The three virtues of Yajna, dana and tapah should not be given up. These three virtues become natural to the enlightened and become the means to those aspiring to be enlightened.”The panchamahayajna should be performed by everyone. These five yajnas are:Brahma Yajna – We perform this yajna when we discuss great ideas and spread the noble idea of spiritual universalism. This is the way we pay back to ancient sages.Pitri Yajna – We perform this yajna when we do rituals to preserve the sacred memory of our ancestors. When we are grateful to our ancestors, we will be able to transmit their values to the next generation. This is the way we pay back to our ancestors.Deva yajna – We perform this yajna when we preserve the memory of divine beings (devas).Bhuta yajna – We perform this yajna when we take care of other living beings (such as animals), nature and earth. We should look upon ourselves as guests of earth, not masters of earth. We should be kind and compassionate to other beings.Nara Yajna - We perform this yajna when we show hospitality to fellow human beings.The panchamahayajna should be practiced by everyone. They are natural to the enlightened. For others, it is a means to get enlightenment.In the Vishnu Purana, there is a verse, which says: “Those who give up their own Swakarma and Swadharma, who do not take care of their parents and elders, who are cruel to other beings, who treat ancient tradition with a sense of indifference, who break the principles of panchamahayajna, such people are fools as their prayers won't be taken seriously by God.”6th verse: “Yajna, dana and tapah should be performed giving up our attachment to the results and our selfish desire to enjoy the results of the work.”Those who cannot practice total detachment, they should start by performing these activities with attachment. Slowly, they will evolve to naturally be good human beings and will be able to perform these activities without selfish motives.4th and 7th verse: “4th verse: Relinquishment is of three types – sattvik, rajasik and tamasik.” The 7th verse explains tamasik relinquishment. “Those who imagine that they can live in peace and meditative mood by running away from their duties and obligations, they are deluded. Their relinquishment is tamasik.”We can never run away from our core duties and responsibilities. They will follow us. Even if we are physically lazy, the mind will not stay inactive. In fact, people may feel more tired sitting quiet. The best way is to change our perspective towards work, as a sattvik person does. Then work won't bother us.

With the Ram Mandir inauguration done in Ayodhya, there are questions raised by some saints and Shankaracharya that the temple inauguration ceremony is against our scriptures. It's paramount for a spiritual aspirant to clear these doubts, if any, in the mind. Can we do the Pran-Prathistha of Ram Lalla when the temple construction is unfinished? Is the Ram Mandir inauguration against our scriptures? What is the purpose of these rituals in the path of Bhakti? Watch more to learn as Swami Mukundananda answers these thought-provoking questions. Jai Shree Ram.

The 18th chapter is the longest and is about moksha-sannyasa-yoga. It is also considered as a condensation of the previous 17 chapters.Moksha represents the highest value in human existence and means liberation from the bondage of samsara. Sannyasa means giving up the feeling up doer-ship and the renouncement of ego.According to Hindu tradition, four values guide human life – dharma, artha, kama, and moksha. Kama represents our desires, what we want to achieve. Artha represents the means to achieve those goals. Dharma represents a set of moral disciplines that guide and regulate our pursuit of artha and kama.When we do not violate the path of dharma, then we can focus on something higher than artha and kama. That gives a new meaning to life. Life becomes more livable and enjoyable.The realization of the imperfections of worldly enjoyments brings about the pursuit of something higher and transcendental. This divine discontent is called Parinama Dukha, and it is the springboard of spiritual wisdom.These are two stages in our pursuit of the transcendental. First stage is one where we use the higher transcendental value to guide our daily life. At a higher stage, we attain the higher transcendental value and become a mendicant.It is important to understand that in Gita, the principles of dharma, artha, kama, and moksha are primarily meant to be applied at an individual level (not at a macro, society level), for one's own spiritual development in everyday life.In Hindu tradition, there is a method of understanding the central theme of a book, which is comprised of six elements: Upakrama-Upasamhara (commencement, conclusion), Abhyasa (practice or reiteration), Apurvata (novelty), Phalam (practical utility), Arthavada (glorifying statement) and Upapatti (logical analysis).Upakrama-Upasamhara – Normally, the beginning and conclusion should be the same. Gita does not begin with a focus on action It starts with Arjuna's dilemma, which was due to ignorance. When this ignorance was removed through knowledge, he became a man of action. Arjuna's last statement in the Gita is: “I am now free of all doubts. I shall act according to your instructions.”Abhyasa – Gita repeatedly talks about efficiency, detachment, bhakti, and karma yoga. It emphasizes that jnanam is necessary to be active in an intelligent manner.Apurvata – If something is stated in Gita but is not stated elsewhere, then it must be the central theme of Gita.Arthavada - Gita ends with the glorifying verse: “Wherever the ideals of action and contemplation are present, there will be victory, prosperity, justice and stability of life.” This verse is a condensation of the 18th chapter.Upapatti – Gita gives a logical analysis to drive the idea: “Live in this world, work for prosperity, but know that this alone will not bring lasting peace and happiness.”The central theme of Gita combines the four values of dharma, artha, kama and moksha.Based on dharma, we should live in this world. Over time, we realize the true status we should give to worldly life and start thinking of higher transcendental values.3rd verse: “According to scholars and sages, performance of Yajna, dana and tapah should not be given up.”Sannyasa does not mean being physically inactive. Lord Krishna states in the 3rd chapter: “A person who thinks who is active without the idea of yajna, that person gets bound to this world.” Yajna refers to any noble, unselfish activity done for the good of others and as an offering to God – activities done as yajna don't lead to bondage. In the same chapter, Lord Krishna gives a warning: “A person who deliberately gives up his duties and imagines that he is going towards moksha, he is a hypocrite.” All great spiritual men of the word, such as Shankaracharya, were active.The status of householder is supreme in Hindu tradition. It should be understood before we discuss sannyasa. Jainism and Buddhism are oriented towards sannyasa. Hinduism is not a negation of life. Rather it is a balanced approach towards life. Hinduism emphasizes that we should follow the four values: dharma, artha, kama, and moksha.Hinduism gives a very high stature to mother and wife. One of Panini's verses says: “If a husband performs a vedic ritual without his wife, it is considered incomplete.” Another verse says: “A house without a mother and wife is like a forest.”There are two levels of Sannyasa. The primary is Mukhya sannyasa, where one takes to sannyasa because of one's natural evolution. Buddha's renunciation and Yajnavalkya's renunciation in the Brihadaranyaka Upanishad are examples of such sannyasa. The secondary is Gauna sannyasa, where one is ordained into sannyasa by an institution.Sannyasa does not mean physically giving up wealth and resources. One must give up one's selfish sense of ownership. Without the ideal of renunciation, one won't be able to use his resources for the good of others. The richest man can be a man of renunciation – King Janaka was one such example. On the other hand, the poorest man can be a man of tremendous attachment.Besides Bhagavad Gita, there are other gems in the Mahabharata. One example is Vyadha Gita. Vyadha became a jivan mukta through his spiritual practices. Upon attaining the highest realization, he did not give up his profession as a butcher. He continued his secular activities, fully established in his true spiritual identity. His dialogue with another saint constitutes Vyadha Gita.In the 11th chapter, Arjuna experiences the vision of the universal form of the divine. Lord Krishna shows that all the different creatures, animals, suns, moons, stars, galaxies, human beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form. When Arjuna gets this vision, he is freed from all doubts. He understood that he is not just a body-mind complex with one life.

The Shankaracharya of Uttarakhand's Jyotir Mutt, Avimukteshwaranand Saraswati, has announced that none of the four Shankaracharyas will attend the pran pratishtha of the idol of Ram Lalla in Ayodhya on January 22. Speaking to Neelam Pandey in #ThePrintUnInterrupted , he says the ceremony is being held “against the shastras” — Hindu scriptures — especially since the temple's construction is incomplete.

Shankaracharya Propoganda Decoded ft. Nityanand Misra

The 18th chapter is the longest and is about moksha-sannyasa-yoga. It is also considered as a summary of the previous 17 chapters.Moksha means liberation from the bondage of samsara. In modern times, it can be interpreted as liberation from utilitarian values, ultimately reaching a state where we stop searching for continuous happiness, and where we don't suffer from the ups and downs of life.Sannyasa means giving up the feeling up doer-ship and the renouncement of ego.The chapter starts in the first verse with a question from Arjuna. He asks: “What is the nature of Sannyasa and Tyaga? I want to know the distinction between the two.”In previous four chapters, Lord Krishna taught Arjuna that one should give up activities that are rajasic or tamasic in nature and evolve towards sattvic activities. Lord Krishna also says in the 8th verse of the 3rd chapter: “No one can escape the need for action. It is impossible to be in a state of inaction.” So, one the one hand, Lord Krishna says that action is inescapable. On the other hand, he says that one should perform sattvic activities only without desire for results, and one should give up other activities. Arjuna's question is rooted in his confusion as to what actions should be performed.In Hindu tradition, two underlying principles guide human life.The first principle is that every person has to go through four stages of life: Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that Grhastha ashrama supports all the other three stages of human life. There is also another verse which says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage. It may take several life cycles for one to reach the stage of sannyasa.The second principle is the division of society based on people's innate spiritual qualities (gunas) and their actions (karmas). The four groups for conduct of duties are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra. The groups should not be seen as higher or lower. Rather, it is a system to analyze people based on natural temperaments.Those who take to Sannyasa give up all activities related to worldly desire. They only undertake activities that are for the good of others and that have no selfish motive.According to Yamunacharya, who wrote Gitartha Sangraha, the central teaching of the 18th chapter is: “Whatever we do according to the principles laid down by ancient spiritual teachers is appropriate. Whatever we do that is against these principles is inappropriate.” The essence of this statement is to progress in spiritual life by practicing our everyday activities with a sattvic attitude and giving up our sense of doer-ship – “God is acting, I am not acting.”1st verse: Arjuna asks: “I want to know the meaning of Sannyasa and Tyaga.”2nd verse: Lord Krishna answers: Tyaga means giving up the desire for results. Sannyasa means giving up all activities motivated by selfish desire.”There are two levels of Sannyasa. The primary is Mukhya sannyasa, where one takes to sannyasa because of one's natural evolution. The secondary is Gauna sannyasa, where one is ordained into sannyasa by an institution.There is a statement in one of the Upanishads: “When a person wants to become a monk, at that very moment, he should become a monk.” It may happen at an early age, as was the case with Shankaracharya, or it may happen at old age. The split second that one develops an intense conviction that the world is transient, at that moment he should quit the world. This is the ideal concept of sannyasa and is called Mukhya sannyasa. Buddha's case is an example of Mukhya sannyasa.If a person has studied scriptures and takes sannyasa as part of an institution without full spiritual evolution and without full conviction that the world is impermanent, that sannyasa is secondary and is called Gauna Sannyasa.3rd verse: “According to Samkhya philosophy, all actions should be given up. According to Mimamsa philosophy, performance of Yajna, dana and tapah should not be given up.”According to Shankaracharya, one can ascend to higher stage of sannyasa from any stage in life. He says that a monk should not give up laukika karma – everyday duties and responsibilities. Instead, he should give up all ritualistic activities meant for material prosperity. He should do his duties with a sense of sanctity and sacredness, without any selfish motive. This way his activities turn into a worship towards God, his mind becomes pure, and he becomes fir for the highest spiritual evolution.

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.

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.

The 16th chapter does not just give a list of dos and don'ts. It makes us understand the subtle differences between the characteristics. For example, one of the Asuri traits that is described is Dambhah, big show of one's status. In relation to it, it describes Darpah as another Asuri trait. Someone who may be humble and calm, may assure himself of his superiority and feel that he does not need to display that. That is a kind of arrogance, which is included in the meaning of Darpah. When we deny the possibility of a positive trait in others, that trait in us becomes a negative trait.6th verse: “There were two types of beings at the beginning of creation. O' Arjuna, I have described the divine ones. Now let me describe the other.”From the 7th verse onwards, Lord Krishna describes the external manifestations of those endowed with Asuri Sampat.In the 7th verse he says: “They do not know what do and what not to do, they have no sense of purity or impurity, they do not have a sense of propriety or impropriety, and they do not have a sense of truth or untruth. They have a natural disposition towards doing the wrong things.”Samsara refers to the cycle of birth, death and rebirth – our actions leave a residual effect on our mental system, which then become strong attitudes that prompt us to do further actions (karma-vritti-samskara-chakra). We carry these mental tendencies with us from life to life.Every individual should evolve further by acquiring Daivi Sampat. Asuri Sampat brings one down in evolution. Daivi Sampat helps us get out of Samsara and eventually attain liberation.When we live in this world, we should be guided by dharma, a self-regulating mechanism and a sense of self-restraint. This self-restraint helps us enjoy the world without harming the mind with worries and anxieties. It also helps in our spiritual evolution.8th and 9th verse: Those endowed with Asuri Sampat say: “There is no such thing as Truth or morality. The idea of spirituality is without any meaning. All human beings are the result of biological union and the underlying basis is lust.” The 9th verse says that such misdirected people arise as enemies of the world and threaten its destruction.Charvaka was the school of Indian materialism. They taught: “Might is right. We should not believe what we cannot see with our own eyes. Don't think of yesterday or tomorrow. Don't think of anything other than giving pleasure to this body.” The 8th and 9th verses provide a picture of this crude materialism and the commentators discuss the dangers of following such a path.The Bārhaspatya sūtras (derived from the name of the author Brhaspati) is a text on the Charvaka school of materialist philosophy. It was written to help people avoid falling into the trap of materialism.The Charvakas used wonderful words on superficial ideas of comforts without deeper meaning of life. They were speaking what we want to hear not what we need to hear. According to them: “One should enjoy life as long as one lives. It is okay to even steal money as long one can avoid punishment. This is because life is only one chance and this body will not come back.”There is great danger in this philosophy. If society follows such a philosophy, there won't be any self-restraint. In such a society, people's body may be healthy but the mind will fall sick. In such a society, people have no interest in higher transcendental value.Shankaracharya says that it is okay to enjoy things in this world if the conduct is not opposed to dharma. It is also important to stay connected with a higher transcendental ideal. Without such as an ideal, one cannot say no to the wrong temptations.10th verse: “Filled with insatiable desires, hypocrisy, pride, arrogance and evil ideas – such people work with impure resolve to accomplish their evil ideas and goals.”Ambitions and goals are good. Our attempt to achieve these goals should not violate the universal principles of morality and ethics.All good qualities and hard work should be accompanied by Daivi Sampat. Otherwise, there is a risk that they can make human civilization more evil. Ramayana and Mahabharata have examples of mythological figures such as Ravana and Hiranyakashipu. They lived in forests and meditated to become more evil.In the last few verses, Gita gives us a list of problems that we face in modern life and warns us of the danger of falling into the trap of materialism. Vallabhacharya said: “If people think that they don't see anything good or permanent in this world, then their only destination is darkness.”Some chapters and verses of Gita are chanted with great spiritual significance. The 12th chapter and the 2nd chapter are some examples. The 24th verse of the 4th chapter is chanted before taking food. Some verses of the 2nd chapter that deal with the eternal nature of the Atman and the perishable nature of the body are chanted at the time of death.

Welcome to the first in this series of interviews with Sattva Master Teachers. Over these next episodes, Anand Ji is joined by Sattva Master Teachers in their inquiry to expand the field of knowledge in their respective fields of interest. Taking us into new depths of understanding for an integrated approach to evolution while exploring the Yog-Vedantic Tradition.In this episode, Sattva Master Teacher Geoff Rupp from Find Your Calm joins Anand Ji to find greater understanding and the unraveling of the intricate fabric of spiritual wisdom, traditions, and practices. Their conversation explores the difference between tradition and lineage and how this is orientated in the revered Shankaracharya tradition. Anand Ji also discusses whether an integrated spiritual practice, incorporating elements like Yoga, Meditation and Kirtan, can enrich your journey or dilute the essence of each path. We also learn how to discern authenticity in spiritual teachings amidst teachers claiming to be the only way in the digital noise of the world today. Then he delves into the contentious subject of cultural appropriation in the age of global spiritual awakening.For more wisdom, knowledge and integrative teachings visit : www.sattvaconnect.com sattvayogaacademy.comwww.instagram.com/theanandmehrotra/#AnandMehrotra   #veda   #upanishads   #self-realisation   #awakening   #wisdom   #consciousness   #mind   #intelligence   #growth   #sattvayogaacademy   #sattvaconnect   #knowledge   #yoga   

The 16th chapter discusses human characteristics by dividing them into two groups. The first group is called Daivi Sampat – those who have divine spiritual characteristics and are naturally inclined to do good. The second group is called Asuri Sampat – those who have a natural instinct for the opposite qualities.For example, there are some who live in the world, do their normal jobs, but follow the principle of modesty, honesty and self-restraint. They acquire these good qualities through good actions in their previous life. They follow the path of dharma, in their pursuit of artha and kama. Such people are endowed with daivi sampat.Kama means desire. Artha refers to the means to acquire material comforts and fulfill desires. Both artha and kama are regulated by dharma, a self-regulating mechanism and a sense of self-restraint.Those endowed with asuri sampat, follow the path of material comforts without self-restraint.In this chapter, Lord Krishna talks about 26 characteristics of those endowed with daivi sampat and 6 characteristics of those endowed with asuri sampat.Shankaracharya says in the second chapter that the qualities of a spiritually enlightened person are listed as they show the path to us to become spiritually enlightened. All these characteristics have two stages. In the first stage, one reads and practices. In the second stage, the person is naturally established in the higher quality.The 1st verse lists the following characteristics of a person endowed with daivi sampat:He is fearless. He is not afraid of anyone and no one is afraid of him.He has purity of mind. His mind, thoughts, words and actions agree on the same thing. His mind is devoid of unspiritual tendencies.He is established in Jnanam. He understands the impermanent nature of the world and that only the divine reality is permanent. He follows the teachings of ancient masters who recorded their spiritual experience.He has a natural, instinct desire to engage in charitable activities (danam).He has self-control (dama). The mind has a natural tendency to go towards sense objects. Such a person is able to divert his mind away from objects of enjoyment.He performs yajna – spiritual rituals. Rituals, when performed with a sense of sanctity, create shraddha, and help elevate our mind to a higher level.He listens to scriptures, practices austerities and is straightforward in his interaction.The 2nd verse lists the following characteristics of a person endowed with daivi sampat:He practices ahimsa (non-violence) in thoughts, words and deeds. Gita says that any conscious or deliberate thought/word/deed to cause harm to others should be avoided.He is truthful.There is an absence of anger in him. The difference between the anger of a spiritually evolved person and an ordinary person is this: The anger of a spiritually evolved person is for a higher cause and does not affect his mind. For example, the anger of a mother and teacher would be of this kind. An ordinary person gets identified with his anger, which comes from a desire to do harm to others - it inflicts pain on his mind.He is established in Tyaga (a sense of renunciation). There is an absence of tendency in him to possess material things.Per Sri Ramakrishna, householders do not need to have external renunciation. They should do their duties with an inner sense of renunciation, without an extreme sense of possessiveness.He has Shanti (a sense of inner peace).He has no crookedness.He is compassionate towards all beings, including human beings, animals, and nature. It is an instinctive quality in him with a total incapacity to be cruel towards others.He has an attitude of non-covetousness. He is gentle. He is modest.There is an absence of fickleness in his mind. A strong, stable mind is needed to preserve and take care of one's goodness.Holy association is important, especially for a beginner. They help develop these qualities and reinforce them.The doctrine of rebirth and karma is not pre-determinism. Per these doctrines, we can build our own future. We can begin a new life at any moment by beginning to do noble deeds, which increase the balance of good samskaras.We need role models from history to demonstrate these good qualities, so that they can go deep into the human psyche. Otherwise, they are just ideas like floating clouds. Imagine what mindfulness would be without Buddha's example from history.

The principle of Upanishad finds three primary expressions in the three meanings of the term Upanishad. According to Shankaracharya, the word Upanishad is derived by adding upa, near, and ni, with certainty, as prefixes, and kvip, as a suffix, to the root sad, meaning to split up, destroy, go, reach, attain, or loosen. NEW! Complete ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠transcriptions⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ of all our videos:  Get deep answers to your spiritual questions from our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Genie AI⁠ --- Send in a voice message: https://podcasters.spotify.com/pod/show/shivadyuti/message

15th Chapter: Verses 8, 15, 16, 17, 18, 19, 20The 15th chapter discusses the idea of immanence, transcendence and omnipresence of the Absolute Reality. The Absolute Reality is beyond verbalization and description – it can only be experienced.15th verse: “This divine principle is present as the indweller in every living being in this world. It manifests as memory, knowledge, ignorance, and forgetfulness. It is the one that is described and explored in all scriptures. It is the one to be known.”16th verse: “There are two kinds of beings in this world: First, is ksharah, which is the perishable. Second, is aksharah, which is imperishable. Ksharah is this phenomenal world, which comes and goes. Aksharah is the jivatma, present as the indweller in all beings, and is imperishable.”The anvil is installed on the ground and does not move. On top of it, metal pieces are hammered and shaped. Metal pieces undergo change – the anvil doesn't. The jivatma is like the anvil and does not change – it assumes new bodies from birth to birth.The 8th verse of the 15th chapter discusses transmigration of the soul. It says: “When this body is destroyed, the soul within is not destroyed. It leaves the body behind and acquires a new body taking with it the senses and the mind, just like the wind carries the scent away with it.”We are born with the baggage of past samskaras (tendencies) – we cannot disown them. We collect these tendencies in our Antahkarana through actions involving the senses and the mind. When the body is cremated, the physical senses are gone, but the Antahkarana is retained. It accompanies the jivatma when it takes a new body.We come out of the wheel of samsara – birth, old age, death, rebirth – when we dehypnotize ourselves into knowing that we are not this body, and we realize our true identity as Atman.17th verse: “Purushottama is the supreme divine truth that is immanent, omnipresent and transcendental. It is distinct and different from both the phenomenal world and the jivatma.”The jivatma is the supreme Atman manifesting through this body, in combination with the Antahkarana and past samskaras. When we remove the samskaras and the antahkarana from the jivatma, what remains is Purushottama – the supreme divine truth. To get back into our true identity is to realize that we are Purushottama.In the Ashtavakra Samhita, there is a verse: “In the ocean, there are so many waves. Without any effort, by the characteristics of the ocean, waves come and go. They emerge by their own nature and then they disappear. The ocean is not distinct from the waves. The waves cannot exist without the ocean. But the ocean can exist without the waves.”Similarly, in this Purushottama, the entire phenomenon of creation, dissolution and re-emergence of the world happens. Purushottama is like the ocean, and the phenomenal world is like the waves.Purushottama is all pervading and is immanent in everything. It is present in all three states of consciousness – waking, dream sleep and deep sleep states. At the same time, it is transcendental.The 17th verse emphasizes the spiritual oneness of existence. The whole creation is one spiritual family. We should maintain the harmony of nature and not deviate from the principles of Satyam, Ritm and Dharma.Satyam means truth. A person will not deviate from the path of harmony if he practices truthfulness and feels content.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.18th verse: “I am the Absolute Reality, the Purushottama, which is present everywhere.”19th verse: “A person who is free from delusion, who has understood this supreme divine truth through spiritual practices, he becomes the knower of everything - he knows the essence of all knowledge.”Shankaracharya explains this verse by reminding us of the inverted Ashvattha tree from the first verse. Roots represent the origin or the source. If the branches declare their independence from the root, the tree collapses. Similarly, a person who thinks that he is the body-mind-complex and forgets his connection to the Atman, he is deluded. The one who is not deluded, maintains his connection to the root – he understands that whatever he does, is powered by the Atman. Every action is an act of worship for him. For him, the line of demarcation between secular and spiritual disappears.To him, his entire life is a divine act. He lives his life like the 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.”20th verse: “I have now talked to you about this secret knowledge, which requires higher intuitive power to grasp.”To summarize, the purpose of the 15th chapter is to understand the true nature of Purushottama, and the impermanence of this material world.

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. “

14th Chapter: Verses 18, 19, 20Our 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. If a person has dynamism combined with a sense of serenity and wisdom, he is endowed with sattva guna. He can concentrate, and direct his time and skills in one direction. Sattva guna manifests as strength combined with humility, richness combined with generosity and so on.A person endowed with sattva guna does his work as swadharma, as a way to properly stay active. Swadharma is our natural way of work that we feel perfect harmony with. When we do our work as Swadharma, we derive inner contentment and do not feel tired from the work.A person endowed with sattva guna is active, but for the good of others and with no attachment. He is not opposed to rajo guna, but he is not bound by rajo guna. Spiritual giants such as Shankaracharya, St. Teresa of Avila, Buddha and Christ were endowed with sattva guna and were always active. They worked only for the good of others.One drawback of sattva guna is that it can lead to spiritual pride. There is also the risk of descending down to a level where rajo guna becomes predominant. This can be remedied by staying detached and doing the work as swadharma.Greed, craving, hyper activism, and restlessness prevail in a person predominated by rajo guna. A person endowed with rajo guna always has a new desire and he directs his actions towards realization of that desire. Such desires have no end. Such a person can also have delusions of grandeur – a consequence of the person having a high opinion of himself.The predominance of rajo guna in humans and civilizations can lead to great creativity and commerce. However, it can also lead to bad outcomes such as colonization.Rajo guna is necessary, but it should be guided and restrained by sattva guna, as was done by Rajarshis (philosopher kings). Human civilization will not survive if there was only rajo guna without sattva guna.In a rajarshi (philosopher king) – the philosopher/sage aspect comes sattva guna and the kingly aspect comes from rajo guna. As a king, he has power, wealth and status. As a sage, he can see far into things - he understands both the merits and limitations of power, wealth and status.Ignorance, laziness, negligence and delusion prevail in a person predominated by tamo guna. Such a person is deluded and interprets the right as wrong and wrong as right. Political anarchism prevailed in some countries due to such inversion of ideas.Gita asks us to strive to transcend all the three gunas. Being established in sattva guna is not enough as there is a risk of descending down to rajo guna by the force of circumstances. To transcend the three gunas, we have to get established in sattva guna which promotes physical and emotional well-being and helps us make proper use of rajo guna.18th verse: “Those with sattva guna evolve upwards – they go to the realm of angels and devas. Those with rajo guna remain in the same state. Those with tamo guna descend to lower levels. “19th and 20th verse: “Those who are endowed with sattva guna, they will be able to realize that human being is not a just a body mind complex. There is something beyond that. The three gunas are linked to all our actions and thoughts. Our real identity is as Atman. When we realize this true identity, we can transcend the three gunas. Then the gunas will be tools in our hands, not vice versa.”We will then be able to attain immortality, not in the physical sense, but by realizing our true nature. One cannot transcend death at the physical level. When we realize our true nature and its immortal dimension, we transcend death. Brihadaranyaka Upanishad has a profound dialogue between Yajnavalkya and Maitreyi on the topic of immortality.In the 20th verse, Lord Krishna says that when we transcend the three gunas, we reach a state where there is no birth, no old age or sickness, and no death. We realize that we are the Atman, which is never born, which never dies, which is not subjected to changes and which is all-pervading. This is what is meant by attaining immortality.The concept of the three gunas can also be applied to food. Food that agitates the mind is rajasic. Food that gives us serenity is sattvic. And food that makes us sleep and creates confusion is tamasic.

Title: The Secret of Plurality in Human Nature14th Chapter: Verses 1, 2, 3, 4, 5, 6; 6th chapter 46th verseThe 14th chapter is important because it describes the secret of plurality in this world. There are many common factors such as the divine spark that is present in everyone. The plurality comes from the three gunas – sattva guna, rajo guna and tamo guna – which constitute the entire material world.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.Sri Ramakrishna describes the three gunas with the story of three thieves. Three thieves ambush a traveler in a forest. The thief representing Tamo guna says: “Let's kill him and take all his belongings.” The second thief representing Rajo guna says: “Let's give him some blows and bind him to a tree.” The thief representing Sattva guna takes the traveler to the road and shows him the way to the village. He does not accompany him – he knows that he is a thief and can be caught by the police.The 6th verse of the 14th chapter says: “Of these three gunas, Sattva guna is luminous, healthy and good. However, even Sattva guna binds you. Ultimate supreme goal is to go beyond all three gunas.”Shankaracharya says in his commentary on the 6th verse that sattva guna is harmless. It is like a brilliant, stainless crustal. However, even for a man of sattva guna, any kind of ambition that leads to temporary happiness, may lead to invisible bondage. There is a degree of imperfection even in sattva guna. The ultimate goal is to go beyond all three gunas. However, one cannot do so without attaining sattva guna.1st verse: “I am going to discuss the supreme knowledge, which is a proper understanding of what is real and what is unreal, what is eternal and what is non-eternal, and what is matter and what is the ultimate reality.”In our life, we are manipulated by matter - the three gunas - which is not eternal. We should go beyond matter. We should stop looking for happiness all the time. “Perpetual happiness is unrealistic and a delusion.” – Once this becomes a part of our emotional system, it gives us level-headedness.2nd verse: “A proper understanding of what is the body-mind complex and what is the unchanging divine spark, helps us to go beyond the transmigratory cycle of birth, life, death and rebirth. Ultimately, it helps us become one with Brahman.”Most of the problems that we face in life are due to our wrong association with the body and the mind. When we can be a witness to our own mind, our own thoughts, then we can objectify our worries; then they cease to be worries. Worry is an unintelligent way of responding to a situation.3rd and 4th verses: “The cosmic mind of emotions, feelings and thoughts – when it gets associated with the divine spark, then creation happens. When the two get disassociated, dissolution happens.”These verses express cosmic evolution and dissolution in a human way by comparing to human birth. The feelings that we experience in our daily lives do not happen by themselves. They become active by association with the divine spark.5th verse: “The three gunas bind us to this world. Our true identity is the divine spark. We get bound because we identify with the three gunas.”One has to understand where he stands and start climbing the ladder from tamo guna to rajo guna to sattva guna. This is the advice Lord Krishna gives to Arjuna in the GIta. He first asks him to become active and evolve from tamo guna to rajo guna.In the Gita, Lord Krishna also says: “Don't teach karma yoga to a person who is inactive or lazy. He should first become ambitious and active with a purpose. He first has to evolve from tamo guna to rajo guna. Only then, he can get to sattva guna.”A person endowed with sattva guna is active, but for the good of others. He is not opposed to rajo guna, but he is not bound by rajo guna. Spiritual giants such as Buddha, Christ and Swami Vivekananda were endowed with sattva guna and were hyperactive. They worked only for the good of others.In a rajarshi (philosopher king) – the philosophical aspect comes sattva guna and the kingly aspect comes from rajo guna.The three gunas are not linked to the work one does. Rather, it is linked to the attitude with which one does the work. A person with sattva guna does even the most unpopular work with total dedication, humility, and inner contentment.Our ultimate objective is to go beyond all the three gunas. Then we will be guided by sattva guna and we will use rajo guna for the good of others.6th chapter, 46th verse: “This Yogi is superior to the Tapasvi (one who practices extreme asceticism), superior to the Jnani (one who is a mere scholar), and superior to the Karmi (one who follows rituals).”Scriptures, asceticism and rituals have their place in spiritual evolution. However, a seeker should not stop there. He should go beyond. After traveling some distance, he should have genuine inquisitiveness about the higher truth – that's when his real spiritual journey starts.

नमस्ते दोस्तों! The Ranveer Show हिंदी के 129th Episode में आप सभी का स्वागत है. आज के Podcast में हमारे साथ जुड़ चुकी हैं Anica Mann जो एक Archeologist है। इनकी Ancient Indian History के बारे में Knowledge वाकई सराहनीय है। वो एक Cultural Advisor के साथ-साथ एक Podcaster भी है। इस Podcast में हम बात करेंगे ढ़ेर सारी बातें Archeology क्या होती है, Buddhism और Jainism, Bharat का Actual Region, Japan में Goddess Saraswati, Shaivism, Angkor Wat, Cambodia, Afghanistan में Buddha के Sculpture, Rural India का Future, Urban के लोग कहा जाएंगे, Deforestation और Pollution के Side Effects के बारे में। साथ ही साथ हम बात करेंगे Kashmiri Shaivism क्या है, Rakhigarhi में Archaeological Sites, Mount Kailash पर खोज, Shankaracharya कौन थे, Indology क्या होता है, Foreign Universities में Sanskrit की Respect और Shiv और Shakti का मिलन, Shakti के अनेक रूप, Durga Maa, Mata Kamala, Mata Bagalamuki और Mata Chamunda के बारे में और भी ढ़ेर सारी बातें। मैं आशा करता हूँ कि ये Video आप सभी Viewers को पसंद आएगा। खास तौर पर उन सभी को जिन्हें Ancient Indian History के बारे में जानने में Interest है। Tantra की शुरुआत, Moksha क्या होता है और Kala Jaadu जैसी चीज़ों के बारे में हम Discuss करेंगे इस Hindi Podcast में सिर्फ और सिर्फ आपके Favourite BeerBiceps Hindi Channel Ranveer Allahbadia पर। (00:00) : Introduction (02:54) : भारत में अनेक Civilization (10:31) : Urban और Rural India का Future (18:09) : Shaivism क्या है? (24:45) : शिव और Shakti (30:53) : दुर्गा मंदिर की खासियत (38:00) : काला जादू और Tantra (47:56) : Episode की समाप्ति

The 13th chapter is about the discrimination between kshetra and kshetrajna.Human life in its empirical form is kshetra or the field. Kshetrajna is the knower of the field. Within the field there is something that is not subject to modification – that is kshetrajna. It is the Atman, which is immanent, all-pervading and transcendental.In this field, we sow seeds – our actions, thoughts and emotions are the seeds. They sprout with some results visible in this life and some in next life. This should be understood in the context of the law of karma and the law of incarnation.Law of karma should not be thought of as determinism. Rather, it asks to own responsibility for our actions. Our actions produce two types of results: One that is tangible and immediate. Another, that is invisible (Adhrishtam). These results are Apoorvam – meaning they did not exist before the action.Kshetra or the phenomenal world is constituted by 24 elements, as described in the 5th verse. These are Prakriti, Mahatattvam or cosmic intelligence, Ahamkara or ego-sense, the mind, the five senses of perception, the five senses of action, the five subtle elements and the five gross elements. The sixth verse adds seven other elements to kshetra - desire, hatred, pleasure, pain, body, intelligence and fortitude. With these, we live in the phenomenal world.Within this material world is the divine spark, Kshetrajna. It is immanent in every being. All problems in the world arises because of we identify ourselves with the kshetra. The one who identifies himself as kshetrajna, as distinct from the field, he is able to understand the impermanent nature of the world and its problems.The next few verses describe the spiritual qualities that one should practice to help discriminate between kshetra and kshetrajna.The qualities described in the 7th and 7th and 8th verses are: (1) Humility – not being too proud of oneself (2) Not pretentious – his thoughts, words and deeds become one (3) Non-violence, as he instinctively feels spiritual affinity with entire creation (4) Forbearance (5) Uprightness (6) Service mindedness (7) Mental purity (8) Steadiness (9) Self-control – the spiritual energy from his noble actions gives him steadiness and self-control (10) Detachment from sense pleasures (11) Absence of egoism (12) Ability to look upon birth, death, sickness and old age as imperfections of this empirical life.The 9th verse encourages us to be broad minded and look beyond our near and dear ones. Relationships become less spiritual when we become obsessed with our near and dear ones to the point of hating others.What we know intellectually does not necessarily become our emotional attitude. Only through spiritual practices and reflection are we able to translate our intellectual conviction into our emotional attitude and spiritual common sense.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.

The 13th chapter begins with another question from Arjuna. He asks in the 1st verse: “What is Prakriti or matter? What is the nature of consciousness? What is kshetra or field? Who is kshetrajna, knower of the field? What is known, who is the knower, and what is knowledge?”Lord Krishna starts answering in the 2nd verse. He says that this body is the kshetram, or field. More broadly, we can think of the field as this material universe, which is changing and that is not eternal. It gradually decays and eventually disappears. Kshetrajna is the knower of the field. Within the field there is something that is not subject to modification – that is kshetrajna. It is the Atman, which is immanent, all-pervading and transcendental.When we refer to kshetram as the body, it refers to the following – the physical body comprising five elements, five senses of perception, five senses of action, mind and intellect.We sow seeds of tendencies and impressions in this field through our actions, thoughts, emotions and words. We are reborn with this legacy of tendencies and impressions. They determine in which direction our mind goes. That is why different people demonstrate different level of interest and understanding when reading a spiritual book. We can only understand what we are spiritually ready for.We march towards enlightenment when we realize kshetra as only kshetra, not as the highest reality. Then we look for something higher than kshetra, and our spiritual journey begins. Ultimately, we realize that the divine spark is present as drshta, as the witness, as kshetrajna, in all kshetras.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. Noble, unselfish action generate spiritual energy which purifies our mind, and helps us manifest this divinity with more effulgence.3rd verse: Lord Krishna says: “What is the nature of this kshetra? How does it undergo change? How does it originate? What is the real nature of kshetrajna? How does it manifest? Hear this from Me.”4th verse: “This great science of understanding the distinction between the Real and the unreal – this is the real knowledge of spiritual realization. Great vedic sages sang great hymns on the glory and greatness of this knowledge.”In daily life, we get into trouble because of wrong prioritization. We prioritize the empirical, the non-eternal. When we learn to prioritize the Real, lots of problems of daily life can be avoided.5th verse: The 5th verse describes the Sankhya philosophy of evolution expounded by Kapila. In Sankhya, there are two categories: (1) Purusha, which is eternal and self-effulgent (2) Prakriti, which is the cause of material evolution. From Prakriti, the first evolute is Mahatattvam or cosmic intelligence. From Mahatattvam, the next evolute is Ahamkara or ego-sense. From Ahamkara, the three gunas evolve: Sattva guna, Rajo guna and Tamo guna. The evolutes of sattva guna are the mind, the five senses of perception and the five senses of action. The evolutes of tamo guna are the five subtle elements and the five gross elements.The material world consists of the mind, the five senses of perception, the five senses of action, sense objects, and human tendencies –desires, love, hatred, pleasure, pain and so on.Within this material world is the divine spark. It is immanent in every being. When we begin to manifest spiritual qualities that are described in the next few verses, then we connect with the divine within.7th and 8th verses: These verses describe the qualities of someone who has spiritual knowledge. (1) Humility – it is the natural expression of one with spiritual growth because he understands that the body is just an instrument to do great things. (2) Not pretentious – his thoughts, words and deeds become one (3) Non-violence, as he instinctively feels spiritual affinity with entire creation (4) Forbearance (5) Uprightness (6) Respect for the teacher (7) Mental purity (8) Steadiness (9) Self-control – the spiritual energy from his noble actions gives him steadiness and self-control (10) Detachment from sense pleasures (11) Absence of egoism (12) Understands the misery of birth, death, sickness and old age.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.Ego cannot be wished away. Our ego can also be given a spiritual orientation. By sublimating the ego and giving it a promotion, eventually, we can transcend ego. Sri Ramakrishna said: “Let this rascal ego remain as a servant of God.”Buddha reflected on the miseries of birth, death, sickness and old age. He went to Bodh Gaya, sat under a tree and took a vow to not leave his seat until he realized the spiritual truth.

If the idea of a Vedic Meditation retreat in the foothills of the Himalayas with Thom Knoles sounds appealing, then this episode is for you.After a two-year hiatus, Thom is returning to Rishikesh and is extending a warm welcome to Vedic Meditators, and aspiring meditators alike, for a 10-day experience like no other.Thom explains why Rishikesh is the first and perfect choice for such a retreat, making it a pilgrimage to the acknowledged home of meditation and yoga. He outlines the daily routine and some of the highlights to look forward to, such as visits to the Ganges River and Maharishi Mahesh Yogi's former ashram, and time spent as guests of His Holiness Swami Kailashanand Giri, the Shankaracharya-elect and the Master of our tradition.With luxury accommodations and gourmet food at the famous Divine Hotel, , your stay will be truly memorable.Let Thom whet your appetite with this special bonus episode, then make your way to https://thomknoles.com/india-retreat/ to register.Jai Guru Deva.[00:01:19] Upanishad - Sitting at the Feet[00:02:38] Rishikesh - A Holy Name for a Holy Place[00:04:53] Bringing an End to Ignorance[00:06:25] Ending the Day With Sama Veda[00:07:43] Honored Guests[00:09:05] A Divine Place to Learn Vedic Meditation[00:10:52] You Were in Rishikesh? Useful Linksinfo@thomknoles.com https://thomknoles.com/https://www.instagram.com/thethomknoles/https://www.facebook.com/thethomknoleshttps://www.youtube.com/c/thomknoles https://thomknoles.com/ask-thom-anything/

What really happened to Jesus Christ during the mysterious missing 18 years in his life, from the age of 12 to 30? What truths have been hidden from us and why? Our guest filmmaker Paul Davids joind maverick researcher and explorer Edward T. Martin journeying to remote exotic locations in India, Nepal, and elsewhere in Central Asia, unraveling the mysteries of Jesus' lost years. Follow the author on a thrilling journey of spiritual discovery as he travels the world, from Alaska to the Himalayas, in search of lost knowledge, adventure, and much more!   In 2005 Texas author Edward T. Martin (KING OF TRAVELERS: JESUS' LOST YEARS IN INDIA) and Producer / Director Paul Davids undertook the filming of the motion picture JESUS IN INDIA across 4000 miles of India and in several other countries. They met with the "Pope" of Hinduism, the Shankaracharya of Puri, to pose the question whether Hindus believe Jesus came to India. The answer from the spiritual leader of millions of Hindus -- Jesus spent years in India during the so-called "lost years," both in Puri and Kashmir, learning from Hindus. From there a deeper mystery unfolds. The story of the making of the film on this theme is a harrowing and wonderful adventure of a small film crew from the U.S. and India. Cinema students have never read about a production like this before, and students of religion will find incredibly provocative information unearthed from the search for the presence of Jesus (or "St. Issa") in India. The book also has unique photographs taken by the director during production. http://www.jesus-in-india-the-movie.com/ Hosted by Dr. Bob Hieronimus. Produced by Hieronimus & Co. for 21st Century Radio®.  Edited version provided to Nightlight Radio with permission. 

What really happened to Jesus Christ during the mysterious missing 18 years in his life, from the age of 12 to 30? What truths have been hidden from us and why? Our guest filmmaker Paul Davids joind maverick researcher and explorer Edward T. Martin journeying to remote exotic locations in India, Nepal, and elsewhere in Central Asia, unraveling the mysteries of Jesus' lost years. Follow the author on a thrilling journey of spiritual discovery as he travels the world, from Alaska to the Himalayas, in search of lost knowledge, adventure, and much more!  In 2005 Texas author Edward T. Martin (KING OF TRAVELERS: JESUS' LOST YEARS IN INDIA) and Producer / Director Paul Davids undertook the filming of the motion picture JESUS IN INDIA across 4000 miles of India and in several other countries. They met with the "Pope" of Hinduism, the Shankaracharya of Puri, to pose the question whether Hindus believe Jesus came to India. The answer from the spiritual leader of millions of Hindus -- Jesus spent years in India during the so-called "lost years," both in Puri and Kashmir, learning from Hindus. From there a deeper mystery unfolds. The story of the making of the film on this theme is a harrowing and wonderful adventure of a small film crew from the U.S. and India. Cinema students have never read about a production like this before, and students of religion will find incredibly provocative information unearthed from the search for the presence of Jesus (or "St. Issa") in India. The book also has unique photographs taken by the director during production. http://www.jesus-in-india-the-movie.com/ Hosted by Dr. Bob Hieronimus. Produced by Hieronimus & Co. for 21st Century Radio®.  Edited version provided to Nightlight Radio with permission. 

Title: Sarva-Karma-Phala-Tyagam – Philosophy of Desireless Actions12th chapter: verse 8, 9, 10, 11, 12, 13, 14In the 8th through 11th verses of the 12th chapter, 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 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 practice of rituals with sincerity).” Rituals are like a fence that protects a plant when it is growing. You don't need it when the plant becomes a tree. Similarly, the devotee needs rituals at early stages. As he evolves, he transcends rituals.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)”.12th verse: “Knowledge is better than mechanical practice of rituals without proper understanding. If you can practice meditation with knowledge that is even better. Renunciation of fruits of your actions (karma-phala-tyāgaḥ) is far better than meditation.”Why is it so? A beginner's mind may not cooperate with his intellect. When he sits for meditation – it throws undesirable thought currents. This is due to karmic blocks or accumulated samskaras. The advantage of karma-phala-tyāgaḥ is that it purifies the mind and makes it ready for meditation. It also helps connect the mind to God when we perform the action. One important sign of spiritual progress is that the mind creates less obstacles to what the intellect wants to do.Actions done with karma-phala-tyāgaḥ reduces our anxiety and increases our inclination to acquire knowledge and our ability to concentrate/meditate.Ramanujacharya says: “When we do our duty without desire for self-enjoyment of the results, the mind is cleansed of all sins, karmic blocks and negativity. It attains peace – it becomes calm, quiet and composed.”Physical actions do not make the mind tired. Meaningless, disconnected thought currents make the mind tired. Desireless actions turn the mind towards healthy channels and train it on how to get proper rest.Shankaracharya glorifies desireless actions. He says that when we do desireless actions, we are boarding a bus that is bound to reach its spiritual destination.In the 13th and 14th verse, Lord Krishna describes the characteristics of an ideal devotee. He says: “He is not an enemy of anyone; he has no ill-feeling towards any living-being; he is friendly and compassionate towards all living-beings; he is free from ideas of possession; he is free from negative egoism; his mind is in a state of equilibrium; he is forgiving; and he is always contented.”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.A true devotee of God is a humanist. He has an instinctive feeling that everyone is a child of God. At the same time, he is free from raga (obsessive attachment) and dvesha (obsessive aversion). He instinctively feels contented – he does not crave for worldly things, as he has a sense of inner fulfillment and richness.Several mystics had to face physical suffering. They had deep contentment which gave them inner strength to withstand the suffering and obstacles.

This week we talk about the Hindu philosophical school(s) of "Vedanta".Sources/Further Reading:Brahma Sutra Basya by Shankaracharya. Published by Advaita Ashrama, India; New edition (1 Jan. 2000).The Mandukya Upanishad with Gaudapada's Karika & Sankara's Commentary. Published by Vedanta Press.Deutsch, Eliot (1986). "Advaita Vedanta: A Philosophical Reconstruction". University of Hawaii Press.Deutsch, Eliot & Rohit Dalvi (2005). "Essential Vedanta: A New Source Book of Advaita Vedanta". World Wisdom Books.Flood, Gavin (2003). "The Blackwell Companion to Hinduism". Blackwell publishing.Jacobsen, Knut A. (2003). "Hinduismen: Historia, tradition, mångfald". Kultur och Natur.Sri Ramanuja Gita Basya (Translation by Swami Adidevananda). Published by Sri Ramakrishna Math, Chennai.#Vedanta #Hinduism #Advaita Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

The Connected Yoga Teacher Podcast 276: Caring for Yoga's South Asian Roots with Susanna Barkataki   Description: A topic the yoga community has been quite hesitant to approach is that of caring for yoga's south Asian roots and re-centering South Asian yoga teachers and practitioners. In this episode, Susanna Barkataki shares her insights on why this is important and how to do it well.   Susanna Barkataki is an Indian yoga practitioner in the Shankaracharya tradition. Her work is dedicated to supporting practitioners to lead with equity, diversity and yogic values while growing thriving practices and businesses with confidence. As the founder of Ignite Yoga and Wellness Institute, Susanna runs Yoga Teacher Training programs and offers other trainings and courses designed to create a fully inclusive and diverse yoga community. Susanna is also the author of Embrace Yoga's Roots: Courageous Ways to Deepen Your Yoga Practice, and a renowned speaker and trainer on topics like diversity, accessibility, inclusivity, and equity (DAIE).   Susanna shares more about yoga's roots and how it has changed and evolved over time, the two criteria for cultural appropriation, and the current practice of yoga in white communities around the world. She explains why it is important to re-center South Asian yoga teachers (and teachings), and guides us to finding our own answers about whether white yoga teachers should be teaching yoga and how to do so in a way that uplifts the yoga community.   Key Takeaways: [2:21] Shannon introduces her guest for this episode - Susanna Barkataki. [6:16] Susanna shares a little about her background and how she came to do the work that she does. [9:37] Shannon and Susanna discuss what her parents went through as a mixed race couple in the 70s and how those experiences shaped Susanna. [14:27] What does Susanna have to say to yoga teachers who are just starting to learn about cultural appropriation? [19:01] Susanna outlines the two criteria for cultural appropriation to be present. [23:00] Susanna explains a little about using the term South Asian yoga teachers or practitioners to refer to the people from the lands where yoga originated. [27:54] Why is it important to center South Asian yoga teachers if yoga doesn't belong to anyone and has moved around and spread to different parts of the world? [34:22] Shannon gives a shout out to the sponsor, OfferingTree. [36:21] Susanna shares a story from Indian mythology about why only understanding or focusing on one part of yoga is insufficient. [39:47] Shannon speaks to the fear that white yoga teachers may have around re-centering South Asian yoga teachers. What actually happens when we re-center South Asian yoga teachers? Why and how should we do that? [50:09] What are the benefits of collaborating with others and lifting others up, even if they do similar work to you? [53:43] Shannon and Susanna discuss how being in a position of privilege is not actually beneficial to the people at the top of the hierarchy either. [58:09] Should white yoga teachers even be teaching yoga? [62:31] Susanna shares her final thoughts around caring for yoga's roots. [65:08] Find out more about Susanna and her work via her website and on Instagram. [67:06] Shannon reflects on her conversation with Susanna and shares her key takeaways. Links: Susanna Barkataki Ignite Yoga & Wellness Institute Embrace Yoga's Roots: Courageous Ways to Deepen Your Yoga Practice, by Susanna Barkataki Embrace Yoga's Roots Workbook Susanna Barkataki on Instagram The Connected Yoga Teacher Podcast BONUS: Anti-Racism & Yoga with Michelle Johnson Carly Baumann, Radical Rest Yoga Pelvic Health Professionals Native Land Digital Shannon Crow on Instagram The Connected Yoga Teacher Facebook Group Post by OfferingTree   Gratitude to our Sponsor, OfferingTree.   Quotes from this episode: "There's so much to this practice and being a humble student is a great place to start, even if you're already a teacher."   "There is a diversity in this tradition [yoga] and an openness and kind of an agreement to disagree civilly and to have a different perspective from one another but to be on this path together."   "Should you be profiting from this practice that comes from a people who have been held down oppressed, marginalized and not centered?"   "When we look at power and balance, we can utilize our power when and where we have it to continue to empower ourselves, but also to lift up others."

Title: The Two Paths of Worship12th chapter: verse 1, 2, 3, 4, 5, 6, 8, 9, 10, 111st 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) Saguna – God with names and forms, as the creator and protector, who listens to our prayers (2) Nirguna - 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. One must be spiritually ready to pursue the path of Nirguna. A philosophical conviction about the higher reality does not equate to experience or one's readiness to pursue the higher path. Philosophical conviction helps us guard against fanaticism.Lord Krishna talks about the journey of all spiritual seekers in his answer in the next few verses.In the 3rd and 4th verses he says: “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 can pursue the higher path.”Before this, in the 2nd verse, he says that those who are not ready for this higher contemplation should slowly take the graded path. They should practice rituals and go to temples – when they do this with shraddha, their mind will be absorbed in God. Then gradually, they can reach the higher path.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 and turned into a friend. When the mind and senses are perfectly under control, the higher path can be pursued.We cannot wish away our mental karmic blocks. The first path is to sublimate our mind, emotions and thoughts to God. In the 8th through 11th verse, Lord Krishna provides a descending order of the journey of spiritual seekers. In the 8th verse, he explains the highest state where one is always focused on God. For those who cannot do this, in the 9th verse, he asks them to pursue spiritual practices such as Navadha Bhakti. For those who cannot do this, in the 10th verse, he asks them to do all work for God's sake. For those who cannot even do this, in the 11th verse, he asks them to do their normal work and offer the fruits of their work to him.How does one know that they are on the right track? When they do something wrong, their own mind will throw a red flag. When the mind develops a self-correcting mechanism, one should know that he is on the correct track.In the 5th verse, Lord Krishna explains the challenges associated with directly pursuing the higher path. He says: “Those who identify themselves with the body-mind complex and the empirical phenomenon, for them the path of knowledge is extremely difficult, almost impossible. It leads to self-deception.”Some people read advaitic books and start thinking they are Brahman. They think there is no need to practice self-control. This is self-deception. Advaita is not an intellectual concept – it is a matter of experience. One has to travel some distance from a concept to experience.Advaita does not reject rituals and devotion, which is the beginning stage of one's spiritual journey. Shankaracharya was the greatest teacher of Advaita. The same Shankaracharya wrote the most wonderful devotional poems in Sanskrit, praising God with form.6th verse: “There are those who perform all their duties dedicated to Me, keeping Me in their mind, who offer the fruits of all their actions to Me – they do all their secular duties as a spiritual activity.”Our journey starts with “Work and worship, evolves to “Work as worship” and culminates in “Everything is worship.” Then all secular activities are spiritualized.

“The thing with sadhana is that you can say the words but with practice the words become more and more true for you.”I loved this conversation with Katharine Pincham, a vedic and yogic philosophy teacher and inspiring sadhak from London, UK. She shares her story of realizing her spiritual path and the awareness which has never left her, plus some powerful take-aways for never forgetting who you truly are.In this episode:➖ Katharines upbringing and early education (including Sanskrit at the age of four!) at the Shankaracharya school in London➖ Meeting her teacher in India and ultimately recognizing her life as deeply spiritual➖ Guidance on remembering who we actually are as not only the body➖ Different approaches to the ideal of “Yog” or unity➖ Importance of self study, freedom and meditationA total joy to chat with Katharine, I hope you can take away as much inspiration as I did!Sign up for our 3 part workshop! From Lethargy to Light: Mastering the Gunas through Yoga https://unchangingbeing.com/yoga-gunas-workshop/Connect with Katharine directly at www.unchangingbeing.comThanks for listening, you beautiful soul!With love and remembering,Bobbi ✨

12th chapter: verse 11st verse: Arjuna asks: “Some people worship God with name and form – they chant and pray. Others worship the imperishable, the unmanifest. Which is better?”In his introduction to 12th chapter, Shankaracharya says - from earlier chapters, Arjuna knew that there are two ways of looking upon God. (1) God as Sakara - the creator and protector, who listens to our prayers (2) God as Nirakara - as the all-pervading divine spirit, transcending names and forms. The idea of God as Sakara is not wrong, but it is not the highest idea of God. As we evolve, our idea of God also evolves. At the highest level, we see God as Nirakara. Arjuna thought he could choose between these two ideas of God.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 as Sakara. Upon the highest realization, we see God as Nirakara, the all-pervading divine spirit present everywhere and in everything, transcending names, forms, time, space, causation, and verbalization.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, the highest idea of God transcends names and forms – it is not devoid of them.We have to start with what we are ready for. Our readiness is determined not just based on our present life. It is based on all our accumulated samskaras from past life. A good example of this are the disciples of Sri Ramakrishna. Sri Ramakrishna instructed Swami Vivekananda in the Nirakara concept of God, because he knew he was a deserving candidate for non-dualism. At the same time, he instructed other disciples to practice dualistic forms of worship (Sakara concept of God).Eshana-traya refers to three types of desires. 1. Desire to have family and children 2. Desire for wealth 3. Desire for reputation or desire for heavenly enjoyments.If one has desires left, he is not a deserving candidate for the highest idea of God. He should start by praying to God to get his desires fulfilled. He should give a spiritual orientation to his natural emotions and feelings – this helps direct the mind towards healthier channels. Then he will reach a point where he will feel a sense of renunciation.Karma-Yoga or unselfish, noble deeds done as an offering to God help in sublimation of desires and in weakening the effect of negative samskaras. Every good action leaves a vritti (impression) in the mental system and increases the storehouse of positive samskaras. Ultimately it takes us to a stage called Chitta-shuddhi (inner purity). At that point, we are ready for the highest idea of God (Nirakara).A person who has reached the Nirakara concept of God is established in the highest humanistic moral, ethical and spiritual qualities. He is contented, self-restrained, and a friend of everyone – no one is afraid of him, and he is not afraid of anyone.

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.

Lecture by Swami Tyagananda, given on May 9, 2022, at the Ramakrishna Vedanta Society, Boston, MA.

The question asked here was- Why can't there be just one form that we worship or on which we meditate, instead of three different forms, like, Brahma, Vishnu and Mahesh? Om Swami says that the question of one god was never a question of Sanatan dharma. For, in Sanatan dharma, puja and worship was towards the elders and ancestors first. According to the shastras, Shankaracharya, Vyaas, Brahma, Vishnu and Shiva, are not permanent. The chair always remained the same, but the person occupying it would be different, according to the times and ages. Om Swami says that the gods and goddesses we worship today used to be our ancestors, who used to wander. Their stories have been carried forward through ages, with some additions and subtractions with time, but, the main truth never changed. He says, our ancestors many thousands of years ago, had understood that all people experienced different states of mind, like, sattvik, rajasik and tamasik and therefore according to their states of mind they should have a God that they could pray to and imbibe energy from. The differences were created later on by some of the religious heads and ignorant people. For, in all the shastras it has been clearly mentioned that there is only one God and that he/she encompasses everything. Om Swami says that when a person's mind finds stillness on hearing or listening to something then that is God for them. For, mind is God. Listen to this beautiful discourse fully to get a proper understanding of this topic. Time line: 00:00 Start 01:39 Who are these gods and goddesses that we worship, in the Sanathan Dharma? 02:30 Why do we pray to Brahma, Vishnu and Shiva? 04:15 What is the one thing that is repeatedly said in all the shastras? 07:41 What should one's mindset be while worshipping different gods and goddesses? Intro and outro animation: Sushree Svadha Om BREATHE / MEDITATE/ SMILE / LET GO ----------------------- More for you on the links below: ----------------------- Meditate with Black Lotus - https://www.blacklotus.app/#appStore​ ----------------------- Want to connect & explore more. Visit: https://os.me​. -----------------------

The question asked here was- Why do people want moksha? Is the time between death and a new life very painful? When with a new life a new body is received and all past is not remembered then why do people still look for moksh(liberation)? Om Swami says that people who want moksh have understood that there is no real meaning in life, as, one has to take on so many hardships to keep themselves and others happy. A person advancing on the spiritual path, will realise this truth and start questioning their life's only mission of satisfying their's and their family's desires. Till when does a person keep on doing this? For, this journey is repeatedly a cycle of birth and death, unless one attains liberation. The wise and the learned, realising this truth, looked towards god for guidance to come out of this samsara and attain liberation. Om Swami says that, one day in a person's life sums up their entire life as we do the same things and go through similar emotions our whole life. So, the wise ones felt that instead of living the same emotions and life, it is best to merge into the supreme from where they have sprung. Om Swami says that happiness and pleasure though fleeting is something that people don't want to lose. They are ready to take thousands of hardships but are unable to let go of their pleasures. If, only these pleasures and happiness matters to a person, then it is impossible for them to attain liberation as they will have to come back again and again to satisfy their desires which they cannot let go of. Listen to this discourse fully to understand this beautiful topic. Timeline: 00:00 Start 00:43 Why does a person want moksha? 02:30 What was Shankaracharya's teaching for mankind? 05:52 Why did the seers say that it is better to merge in the supreme rather than go through the cycle of birth and death? 08:00 A beautiful story depicting how difficult people find to let go. BREATHE / MEDITATE/ SMILE / LET GO

In this discourse, Om Swami says that a person can hide their misdeeds from others surely, but cannot hide it from their own inner mind. For, our mind is our constant companion and one cannot run away from it. Only a very elevated person can look into the mirror, observe their flaws and say that they have to work on them. While leading their lives, the more a person is truthful with their conduct, the faster will their progress be on the spiritual path. Listen to the full discourse to get the proper perspective on this beautiful topic. Timeline: 00:00 Start 00:26 Can a person hide anything from their own mind? 00:56 What were the main practices advised by Shankaracharya for the Sanatan Dharma? 03:02 How did Shankaracharya get his mother's approval to leave her and go to spread his teachings? 03:59 How did Mandan Mishra's wife declare Shankaracharya as the winner in the debate between him and Mandan Mishra? Thumbnail, Intro and outro animation: Sushree Svadha Om Piano music: Adi Sharma BREATHE / MEDITATE/ SMILE / LET GO ----------------------- SUBSCRIBE to Om Swami channel for a weekly dose of positive and practical thoughts on life, meditation, spirituality, relationships & more! - https://www.youtube.com/user/omswamitv ----------------------- Want to connect & explore more. You can connect with Om Swami on https://os.me. ----------------------- If you enjoy the talks and would like to try courses by Om Swami, please visit: https://os.me/courses/ ----------------------- Need a companion in your self-discovery. You can find Om Swami's books here: https://os.me/books/ -----------------------

This week on Yoga Revolution, Jivana speaks with Susanna Barkataki, an Indian yoga practitioner in the Shankaracharya tradition who supports practitioners in leading with equity, diversity, and yogic values. Susanna is founder of Ignite Yoga and Wellness Institute and runs 200/500 Yoga Teacher Training programs. She is an E-RYT 500, Certified Yoga Therapist with International Association of Yoga Therapists (C-IAYT). She and Jivana discuss how to find unity in diversity, creativity as an alternative to cultural appropriation, and the harm caused by spiritual bypassing and separation. Learn more about Susanna.Learn more about the book.Learn more about Jivana.Pre-order your copy of Yoga Revolution at Shambala, Amazon, or wherever books are sold.

In this episode of Your Story Medicine, I welcome Susanna Barkataki, an Indian yoga practitioner in the Shankaracharya tradition who supports practitioners to lead with equity, diversity and yogic values while growing thriving practices and businesses with confidence. She is founder of Ignite Yoga and Wellness Institute and runs Yoga Teacher Training programs around the world. Susanna is the author of the book Embrace Yoga's Roots: Courageous Ways to Deepen Your Yoga Practice. Susanna is a diversity, accessibility, inclusivity, and equity (DAIE) yoga unity educator who created the groundbreaking Honor {Don't Appropriate} Yoga Summit with over 10,000 participants. Learn more about Susanna and her offerings: Visit her website: www.susannabarkataki.com and www.ignitebewell.com Follow her on Instagram: www.instagram.com/susannabarkataki