Podcasts about swadharma

The episode delves into the profound teachings of Vedanta, exploring the root cause of suffering as ignorance of the true self. It highlights the crucial role of detachment, introspection, and exploration in discovering genuine happiness and purpose. The discussion weaves in personal stories of transformation guided by Vedantic principles, emphasizing Adi Shankaracharya's significant contributions to revitalizing Sanatan Dharma. Key concepts such as the nature of the self, the cycle of desires, and the practice of detachment are illuminated, offering practical wisdom for leading a meaningful life.About the guest

Title: Buddhi Yoga: Art of Working Intelligently18th Chapter: verses 57, 58, 59, 60, 6157th verse: “Mentally offer all actions to Me. Buddhi Yoga is the tool with which you should live and work in this world.”Buddhi Yoga refers to purified intellect. It is the higher faculty of the human mind that enables us to perform our actions without obsessive attachment to the outcome. Our actions sometimes yield favorable results and sometimes unfavorable results. When the mind reacts to unfavorable results, we become anxious. Buddhi Yoga enables us to remain calm even if results are not favorable.The 1st and 2nd verses of the 4th chapter refer to Rajarshi. Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers. Buddhi Yoga means working with the refined intelligence of a Rajarshi.From an advaitic sense, Buddhi Yoga means living and working in this world with the understanding of the transient  nature of the empirical world.The 25th verse of the 3rd chapter contrasts two types of people. (1) Those who work hard with motive and are ignorant of the higher philosophy of Karma-Yoga. For them, every small problem becomes a big headache (2) Those who work equally hard, but who are grounded in Karma-Yoga, and see their work as Swadharma. They are not worried and are called Vidwan.58th verse: “Anyone who practices karma yoga or buddhi yoga can cross the barrier of samsara (transmigratory cycle).”The 59th and 60th verses take us back to the original narrative of Gita, where Arjuna was facing conflicts as he did not want to do an unpleasant duty. Lord Krishna says: “If instead of practicing karma yoga, you think you can run away from your duty, that is your fantasy. Your own swabhava will compel you to do the duty.”Swabhava is our inherent nature that determines our outlook to life and our actions. Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. Samskaras express through our determination to act in a certain manner, called Sankalpa. Sankalpa leads to further actions. This wheel continues, and it shapes our Swabhava.We can change our swabhava by consciously doing good actions and increasing the storehouse of positive samskaras.In the 61st verse, Lord Krishna puts forward a new idea. He compared God to an engineer and says: “He is running this huge machinery of creation. He is present in everyone as one immanent reality. He regulates and activates every being just like an engineer regulates and activates a machine.”God is omnipresent through immanence. Creator is present in creation. Neither is outside of the other.Spiritually, the entire existence is one. one who is truly spiritual cannot hurt any being. There is no otherness for him.Happiness is only the temporary absence of unhappiness. When we reach a state of mind, where we have santosha (contentment), we stop looking for happiness. We go beyond the happiness and unhappiness equation. That is true happiness.

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 45, 46, 47, 48, 4945th 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”, by virtue of our samskaras and natural traits. We feel such work is our calling/duty. When we do our Swadharma, we find contentment and a sense of fulfillment.Sometimes the work that we are trained for is the same as our swadharma. But sometimes it is not. It is important to engage our mind in some activity that gives us a sense of fulfillment – by doing so, we engage in our swadharma, which helps cultivate a friendly mind.Mind is our friend when it instinctively guides us on the spiritual path and gives us warning signals when undesirable thoughts emerge. The mind which has moved us away from our natural tendency to do what is good for us, and which creates stumbling blocks when we want to implement a change for the good – such a mind is our enemy.Whatever we do, if we do with total dedication and with a sense of sanctity and sacredness, we get a sense of fulfillment. This way we can spiritualize all secular activities.A verse in Mahabharata says: “Our body, mind, intellect – all can be used to attain something immortal. These are non-eternal, but they can be used as resources to attain spiritually everlasting fulfillment.”The 46th verse refers to the highest concept of Truth and how we can attain that highest Truth by doing our Swadharma. This highest concept is a spiritual reality that is all-pervading, immanent and transcendental.As we evolve in spiritual life, our idea of God evolves. In the beginning, we think of a creator God, confined to a place of worship and a book. At the highest level, we see it as the spiritual reality that is all-pervading, immanent and transcendental.In the beginning, there is a line of demarcation between the secular and spiritual. At the highest level, every secular activity is given a spiritual orientation – the line of demarcation between secular and spiritual disappears. We look upon every act as an act of worship. We look upon every living being and the whole phenomenal world as an expression of the divine. Such a person attains the highest inner fulfillment.47th verse: “There are certain types of work that are determined by our samskaras, that we want to do and that gives us contentment. That alone is our chosen role (swadharma). Even if doing one's own chosen role is filled with difficulties or imperfection, one should stick to that. One should avoid the temptation to do other people's duty.”Vedanta believes in the law of karma and the doctrine of reincarnation. Every action that we do is determined by our swabhava and samskaras.Swabhava is our inherent nature that determines our outlook to life and our actions. Swabhava is based on our samskaras.  Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. Samskaras express through our determination to act in a certain manner, called Sankalpa. Sankalpa leads to further actions. This wheel continues, and it shapes our Swabhava.In spiritual life, we are all individual travelers gathering samskaras in each life and shaping our Swabhava. Our journey comes to an end when we experience and realize our true identity as the Atman.48th verse: “Fire is invariably mixed with smoke. Similarly, every kind of work is invariably mixed with some imperfection and inconvenience. Sometimes the results of the activity are favorable and sometimes not. Therefore, one should never give up one's swadharma despite the challenges.”Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers.In a rajarshi, the philosophical aspect comes from sattva guna and the kingly aspect comes from rajo guna. His rajo guna is dominated and regulated by sattva guna. One has to understand where he stands and start climbing the ladder from tamo guna to rajo guna to sattva guna.49th verse: “One should do his actions without obsessive attachment to material things. One should practice self-restraint through control of the mind and the five senses. One should keep in mind the impermanence of the empirical world. Once this impermanence is kept in mind, it helps us develop a unique spiritual common sense which is the most important characteristic of a Rajarshi. This spiritual common sense ultimately helps us get freedom from desires for undesirable things.”Advaita is not an intellectual concept – it is a matter of experience. One has to travel a long distance from concept to experience. We evolve from life to life. When we do our work without attachment, our mind becomes pure, and advaitic experience will ultimately be the result. Anyone can start the journey at any moment by beginning to do their secular activities with a spiritual attitude.

This authentic discussion emphasizes the imperative evolution of modern healthcare to include an integrative approach that valorizes the wisdom of traditional healing practices, the cultivation of noetic skills, and the personal growth of healthcare providers. It underscores the significance of self-awareness, the exploration of one's true calling ('Swadharma'), and the incorporation of emotional and spiritual education alongside conventional medical training. Stressing the limitations of a system overly focused on metrics, it invites a reevaluation of the connections between emotions like shame and fear, and physical health, highlighting the role of thought and behavior patterns in disease manifestation, particularly in heart health. Dr Chennaiyan persuasively argues for a transformative educational and practical framework that embraces holistic health paradigms, including insights from wisdom traditions such as classical Chinese medicine and tantra, viewing the heart not just as an organ, but as a central nexus of potentiality and healing. It advocates for a future where healthcare transcends empirical metrics, nurturing a space that fosters joy, bliss, and comprehensive well-being.00:00 Exploring the Essence of Swadharma and Personal Dharma01:42 Introducing the Healers Council: A Journey into Wisdom and Healing02:48 Meet Dr. Kavitha Chinnaiyan: A Multifaceted Healer06:45 Bridging Science and Spirituality: The Mission of Modern Healers20:29 Understanding Suffering and the Path to Resilience29:41 The Power of Asking the Right Questions: A Deep and Direct Dive into Physician Burnout39:53 Rekindling Wonder and Confronting Fear: The Path to Empowerment for Healers50:34 Exploring the Loss of Wonder and Idealism51:04 The Power of Idealism and Vision in Life51:57 Understanding Swadharma: Aligning with Your True Calling52:40 The Consequences of Misaligned Career Choices57:00 The Impact of Fear and Shame on Professional Healers01:13:15 Addressing the Crisis of Identity in Healthcare01:14:43 The Potential and Challenges of Artificial Intelligence in Healthcare01:23:34 The Importance of Self-Knowledge and Emotional Maturity in Medical Education01:33:55 Envisioning a Future of Healing: The Heart of Wellnesshttps://svatantra.institute/

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.”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.”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 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.The 4th, 7th, 8th, and 9th verses describe the three forms of tyagas. Of these three, only one is ideal (verse 9) – the other two are not desirable.4th verse: “Relinquishment is of three types – sattvik, rajasik and tamasik.”The 8th verse describes the worst form of tyaga, which is rajasik. “There are a set of people who find work difficult or painful. They provide false justifications for not taking up the tasks that they are expected to do. Then they boast in front of others that they have relinquished.”The 7th verse explains tamasik tyaga. “Those who give up because they are under the wrong notion, who imagine that they can live in peace and meditative mood by running away from their duties and obligations, their relinquishment is tamasik.”The 9th verse describes the ideal way of tyaga. “Those who do not give up work, who perform the actions enjoined by the scriptures, but who mentally renounce the fruits of the work, their tyaga is sattvik.”Our focus should not be on karma-tyaga. Instead, it should be on karma-phala-tyaga. We do not give up work; we transcend work.Giving up work is easy – a lazy person can do it. It is more difficult to do all our duties with full efficiency but without any selfish desire and attachment to the results. Selfish attachment is the most difficult to renounce. Mystics and great spiritual men were always active but had no selfish attachment to results.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.There is an earlier verse in the Gita which compares two brothers. Both work with equal efficiency and are successful. However, one is not attached to success while the other is attached. The former practices the ideal of renunciation and is contented. The other sways between happiness and unhappiness.When we carry a heavy weight on our head, we feel it. However, if a one-millimeter gap is created between the head and the weight, we do not feel it at all. When we are detached from results of actions, it is like creating the one-millimeter gap.10th verse: “A spiritual person endowed with sattva guna is even minded in all forms of action as he has renounced selfish attachment to results. He is free from doubts. He does not blame or praise any form of work, irrespective of whether it leads to temporary happiness or not.”If we do not practice detachment, we may get temporary happiness but not contentment or everlasting happiness. The happiness that we normally experience is only a temporary absence of unhappiness. They are two sides of the same coin. To get to contentment, we have to stop the pursuit of temporary happiness and detach ourselves from the results of action.11th verse: “It is impossible for anyone with body consciousness to remain in total inaction at mental and physical level. One should renounce the fruits of action. He should transcend action by being active at the physical and mental level but identifying with the Atman, knowing that the body and senses are in the hands of a higher power.”In spiritual life, there is a gradual ascent towards transcending action. If someone is lazy, the first stage is to become active with selfish desires. In the next stage, the person can mentally offer the results to God or for the welfare of humanity. This has a healing effect on his mind.The 18th verse of the 4th chapter says: “One who sees inaction in action, and action in inaction, is a Yogi.” He is (1) Buddhiman – wise person, who understands Swadharma (2) Yuktaha – a Yogi (3) Krtsna-Karmakrt – does everything with a smile, unattached.If one identifies himself with Atman, he can remain as if he is inactive, seeing inaction in action. He identifies himself beyond action and inaction.What does action in inaction mean? Inaction in Gita implies withdrawal from action. There is no action for Atman, so there is nothing to withdraw from. One cannot withdraw from action, unless there is action.12th verse: “For those who have not renounced the results of action, they experience results that are threefold: sometimes agreeable, sometimes disagreeable, and sometimes mixed. Those who have renounced the fruits of action, experience no effect on their mental system from their actions.”Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. These Samskaras form our character and determine further actions. The existing storehouse of negative samskaras can be nullified with a new storehouse of positive samskaras. Positive samskaras are generated by doing unselfish, noble activities, reading of scriptures and through holy associations.When we practice attachment towards a higher goal, it helps us practice non-attachment towards the results of our day-to-day actions.

Shrishti is the Managing Partner at SSV. She has led investments in 40+ companies. Before starting SSV, Shrishti built a fintech company, worked at a fund, and also headed Startup Programs for Facebook (now Meta).In this episode, we talk about -- Story of Shristi & Swadharma Source Ventures- Upcoming mother of all Bull Runs in India- Drawing parallels between private & public markets- How do they source & win deals?- Perspective on Bharat- Why family offices are a great source of patient capital for founders?- Why we need more men in the kitchen to bring more women into the workforce?& lots more Links: SSV website - https://www.ssv.fund/ Shristi on Linkedin - https://www.linkedin.com/in/shrishtii/ Shristi on X - https://twitter.com/shrishtie Hosted by Prashant Choubey Linkedin - https://www.linkedin.com/in/choubeysahab/ X - https://twitter.com/ChoubeySahab Subscribe to VC10X on Youtube - https://youtube.com/@vc10x VC10X is available on Spotify, Apple Podcasts, Google Podcasts.

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.

Title: Performing Actions with Sattvic Shraddha17th Chapter: verses 26, 27, 28; recapitulation of 17th chapterIt is difficult for normal human beings to perform their spiritual practices with perfection. With the utterance of “Om Tat Sat”, when we perform any act - Yajna, dana and tapah – they become purified. When we offer our activity to the all-pervading reality that is present in everyone and everything, the activity is purified. They become auspicious and spiritually meritorious.26th verse: “Sat indicates the Absolute Reality which is all-pervading, immortal, good for humanity and which sustains us. Sat means sat-bhāve “with the intention of essential goodness and nobility”, sādhu-bhāve “with auspicious intention” and praśhaste karmaṇi “Inspired by the an inner call and the Atman within”.27th verse: “With great steadiness, when we perform Yajna, dana and tapah, it is called Sat. Any activity done for the sake of Tat, which is the all-pervading divine reality, is also Sat.”Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness 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 with a sense of sanctity and sacredness.When we perform anything thinking of the all-pervading divine reality, then it becomes worship in the form of action, and it brings an element of steadiness to the activity. Steadiness comes from the Absolute Reality which is eternal and unchanging.28th verse: “Performing Yajna, dana and tapah with a sattvic attitude and a sense of dedication to the divine is Sat. Its opposite is called Asat. Performing hutam (sacrifice), dattam (charity), tapaḥ (austerity) or kṛitam (any other activity), without sattvic shraddha is Asat.”Shraddha cannot be properly translated in English. Shraddha refers to a sense of sanctity and sacredness that helps us preserve higher values. It can also mean faith in scriptures, God, teacher, and a sense of integrity. The shraddha of human beings is three-fold – Sattvika, Rajasika and Tamasika. Yajna, dana and tapah should be performed with sattvic shraddha.When we perform charity there is a possibility that we may get the opposite of gratitude from the recipient. That can hurt us unless we are guided by a higher spiritual ideal in the act of charity. Sattvic shraddha turns any activity into a spiritual activity.The following is a recapitulation of the 17th chapter:The 17th chapter starts with a question from Arjuna: “Those who have a high degree of shraddha but do not know how to follow shastram, what happens to them?”Shraddha is of three types - Sattvika, Rajasika and Tamasika. Sattvika is the highest and most sublime. It manifests itself as wisdom and serenity. If a person is very active and makes a show of his wealth and power, his attitude is Rajasika. Tamasika attitude manifests itself as laziness and delusion.In a rajarshi (philosopher king) – the philosophical aspect comes from sattva guna and the kingly aspect comes from rajo guna. His rajo guna is dominated and regulated by sattva guna.Shraddha is based on our inherent natural tendencies, which is based on our samskaras. Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara.In Patanajali Yoga Sutra, Vyasa says: “The river of the human mind flows in two directions. One is of a positive nature and takes us towards higher spiritual fulfillment. The other is of a negative nature and takes us away from our cherished aspirations.” The mind may not act as our friend when it is not ready. For example, when we want to meditate (positive flow of the river), the mind may procrastinate (negative flow of the river).Vyasa also says that we can turn the mind into a friend with a refining process. The refining process starts with doing some noble, unselfish deeds. Such deeds increase the store house of positive samskaras and negate the negative samskaras. The mind then begins to evolve. When we perform our activities with sattvic shraddha, we improve the proportion of positive flow in the river of mind.The following discussions took place in the question-answer section of the class:The translation of Sanskrit words, such as Samskara, are limited in scope in the dictionary meaning. They can only be explained by giving examples. An example of past samskaras is a child prodigy in music, whose family has no background in music.We should put our ego to good work. When we perform an activity as Swadharma and as an offering to the divine, the ego is sublimated to a sattvic level.Creation moves in cycles – from creation to sustenance to dissolution to re-emergence.

What is Karma and Dharma? What is the cause of my karma? Accrue no Karma performing your Swadharma? What Does Lord Krishna say about the body, the doer, sense organs, organs of action and karma? In this chapter of the Bhagavad Gita, verses 18.13 - 18.18. Find the answers to your questions about Action and Karma..  Bhagavad Gita verses in this episode:18.13, 18.14, 1815, 18.16, 1817, and 18.18 Bhagavad Gita (English), Chapter 18 verses 13 - 18 Free E-book, The Little Spiritual Handbook: ⁠ ⁠⁠https://onegraceashram.org/ebook-pdf⁠⁠ Learn about the Devotional Path In English, through the study of the Bhagavad Gita presented in through the One Grace Ashram Podcast. This is episode #71 of the weekly One Grace Podcast presentation of “Sharing the Bhagavad Gita.” You can download a free ebook on Spirituality, “The Little Spiritual Handbook: Ten Lessons of the Master,” via the One Grace Ashram website (link below). The Srimad Bhagavad Gita is the secret and esoteric knowledge given by the Lord. It is a prescription for living in the material world while reaching the ultimate goal of life that is Yoga (Union with God).  Thank you for joining "Sharing the Bhagavad Gita." Presented by One Grace Ashram and humbly spoken by Susan, an American devotee and disciple of Spiritual Master Shree KrsnaKnows. You may contact Susan using the link in the show notes. #Action #Karma #Duty #Swadharma #Doership #Freedom #Truth #Faith #Devotion #chapter18v13-18 #BG18.13 #bhagavadgita #gita #krsnag #krsnaguru #krsnaguruji #krsnaknows #onegraceashram #LordKrsna #Krishna #LordKrishna #onegracepodcast #sharingthebhagavadgita #thelittlespiritualhandbook #SatChitAnanda #Self #enlightenment #maya #gita #geeta #Chapter18 Ref Links: Krsnaknows -⁠⁠ https://krsnaknows.com⁠⁠ OneGraceAshram -⁠⁠ https://onegraceashram.org⁠⁠ Free E-book, The Little Spiritual Handbook:  ⁠https://onegraceashram.org/ebook-pdf/⁠ Email this devotee: ⁠susan@onegraceashram.org⁠ --- Send in a voice message: https://podcasters.spotify.com/pod/show/onegrace/message Support this podcast: https://podcasters.spotify.com/pod/show/onegrace/support

Thank you so much for tuning in for another episode of Zero With Sam Tripoli.  This episode I welcome Yogic Advisor Tamara Lee Standard and Author Howard Lichtman to discuss the importance of discovering one's Swadharma and connection to the universe. Thank you for your support.  Please check out Tamara Lee Standard's internet: TamaraLeeStandard.com ModernMysticyogaacademy.com Please check out Howard Lichtman's internet: Government-Scam.com If you love this episode please give us a five star review wherever you listen to podcasts. f you would like to hear new episodes of this podcast please check out Zero on Rokfin.com.  I upload two new episodes every week to Rokfin.com/Zero. Please join the Zero Telegram Group https://t.me/zerowithsamtripoli Please check out SamTripoli.com for all things Sam Tripoli. Please check out Sam Tripoli's Linktree: https://linktr.ee/samtripoli Please follow my new standup instagram: https://www.instagram.com/samtripolicomedy/  

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.

Class on Shrimad Bhagavad Gita on 9 April 2023 by Swami Sunishthananda. Bank Details for Donations: CBA A/C Name: Vedanta Centre BSB 06 3159 A/C: 1056 1620   Online class talk links: YouTube Link https://www.youtube.com/channel/UCNzjwJ9X5QOY6NnOtrL45KA/   Available Listening Platforms Anchor https://anchor.fm/swami-sunishthananda Breaker https://www.breaker.audio/vedanta-melbourne-classes Podcasts https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy8yZGUyMTRlMC9wb2RjYXN0L3Jzcw== Overcast https://overcast.fm/itunes1526036863/vedanta-melbourne-classes Pocket Casts https://pca.st/q0859ok9 Radio Public https://radiopublic.com/vedanta-melbourne-classes-G1PBQ4 Spotify https://open.spotify.com/show/4N1MLlU3dfRvPUdz7xqY9l   For more information visit https://www.vedantamelbourne.org/

Title: Practicing Detachment13th Chapter: Verses 29, 30, 31, 32; Summary of 2nd chapter29th verse: “A spiritual person realizes that all actions of the mind and body (thoughts, words and deeds) take place at the superficial or material level. Our true nature is Atman, which is unchanging and actionless. This Atman when joined with samskaras makes us do things.”30th verse: “A person who understands that the world of plurality that we experience is built upon one single point – he attains the highest realization.”All experiences that we have are expressions of the same divine spark in innumerable forms. Spirituality expands into the realm of everyday life. In the beginning, there is a line of demarcation between the secular and spiritual. As we evolve, the secular becomes spiritualized – the line of demarcation disappears. Work becomes an act of worship.We can start our spiritual journey at any moment in life. Karma Yoga is the art of doing all activities from a spiritual perspective. When we begin to do our actions as karma yoga, we board the bus for our spiritual destination. When Buddha saw old age, disease and death, and the serenity of a monk, he began his spiritual journey.31st verse: “The Atman is beginningless. It neither acts nor is attached.”In the 18th verse of the 4th chapter, Lord Krishna says: “One who sees inaction in action, and action in inaction, is a Yogi.” He is (1) Buddhiman – wise person, who understands Swadharma (2) Yuktaha – a Yogi (3) Krtsna-Karmakrt – does everything with a smile, unattached.We should do our actions with full efficiency but stay detached from the results. Then we won't have anxiety and mental fatigue from worrying about the results.32nd verse: This verse compares the Atman to space. Space is everywhere but it is not affected by anything. It remains detached but accommodates everything. Similarly, the Atman is present everywhere but remains unaffected.Gita begins with an invocation which in summary means: “O' Mother Gita, I bow down to you who rain down blessings of the nectar of Advaita.”47th verse of the 2nd chapter says: “You have the right to action, but not to the results thereof. You should not be attached to inaction either.” Gita presents Swadharma as a way to stay properly active. Swadharma is our natural way of work and that we feel perfect harmony with. When we do our Swadharma, we derive inner contentment.Swami Trigunatitananda's was a traveling monk before coming to the US. In 13 years, he built the old temple, shaped the Vedanta Society, built a printing press, preached across the city and inspired people to renounce. All along, he never felt he was doing anything.Gita ends with the verse: “Wherever the ideals of action and contemplation are present, there will be victory, prosperity, success and stability of life.”

Episode 4 of A Melting Pot and Now Boarding collaborative special series Payal our host sits down with Medha Kler a young development professional. Since 2018, Meda has been working on issues relating to adolescent sexual and reproductive health and rights. She discovered her deep passion for the SRHR field while taking part in a programme called Swadharma (finding your true calling) on one of her travels. We discuss in depth about consent in relationships and where one should draw the line. Medha has previously been a member of teams writing CSE curriculums and training facilitators. She is currently working with the Guar farming communities in Bikaner.Episode available on all podcast streaming platforms and on YouTubeApple Podcasts: https://buff.ly/2Vf8vv8⠀Spotify: https://buff.ly/2Vf8uHA⠀Google Podcasts:https://buff.ly/2Vds6LX⠀-Original music credit: Rish Sharma.His music is available on Spotify, Apple Music, YouTube and other streaming platforms.-October2019 voicesandmore Pte Ltd All rights reserved Become a member at https://plus.acast.com/s/melting-pot. https://plus.acast.com/s/melting-pot. Hosted on Acast. See acast.com/privacy for more information.

If you've ever wondered how to heal when you feel lost or disconnected from yourself or your purpose, then this episode with Danielle LaPorte is for you! Especially if you resonate with being a leader or heart-centered entrepreneur who wants to be of service and feel fulfilled. I was honored to have Danielle (a fellow Vancouverite!) join me to jam on all things divinity embodied, living your purpose, and finding peace through simplicity.  In this conversion, she was brave enough to share her biggest lessons from overcoming her Dark Night 4 years ago and why she believes doing more and more self-help work isn't always the answer. Danielle is a member of Oprah's Super Soul 100. Over 5 million people a month visit DanielleLaPorte.com, which Forbes named one of the “Top 100 Websites for Women”. Her podcast, With Love, Danielle ranks in iTunes' Top 10 for wellness. She is also the creator of the Heart Centered Membership + Leaders Program, and has a new book coming out in Fall 2022 called “How to be Loving”. In this episode, Danielle LaPorte also shares: What's “Swadharma” and how it's different from Dharma The anatomy of a “Dark Night” and what she learned from hers The intersection between business and spirituality For full show notes, resources, and links: https://www.hungryforhappiness.com/episode-237 Now accepting applications for the next Pause Breathwork Facilitator Training! Go to https://www.pausebreathwork.com/ to apply today. Get the Pause Breathwork App: https://pausebreathwork.com/app  The Sam Skelly Show combines personal development, deep conversations, and comedy to shake up the way you connect with yourself and the world. Be sure to subscribe on Apple Podcasts, so you don't miss an episode!

The Gita Series - A Triune Pilgrimage - 018 - Ch 02 - Slokas 31 To 33 "Even when looked at from the point of view of your duty (Swadharma) it does not befit you to waver. For a Kshatriya, to be part of a battle for righteousness is itself the highest reward."

In this monologue, Dr. Mrittunjoy Guha Majumdar speaks on his formulated framework of Turiyavaad, which relates to the principle of transcendence as a means to undertake politics and policymaking. He highlights the preeminence of Satya (truth) in the Indic civilisation since times immemorial and our oft-sidelined Dharmic heritage of understanding truth and reality in the Universe as being nuanced and even replete with binaries and dualities. Dr. Guha Majumdar posits that realising this can give us the premise for not being dogmatic in our approach, when thinking of political actions, and help us prioritise truth-based politics and evidence-based policymaking. In a fascinating discussion, encompassing everything from Upanishadic wisdom, Sri Krishna's understanding of Swadharma, Buddha's Paṭicca-samuppāda, post-truth politics and linguistics to Indian communism, Freud's psychoanalytic model, theories of everything in modern physics and the experimental approach to development economics, it is a fascinating montage of myriad ideas to highlight a novel way of thinking about politics, society and life. To support Infinity Foundation's projects including the continuation of such episodes and the research we do: इनफिनिटी फ़ौंडेशन की परियोजनाओं को अनुदान देने के लिए व इस प्रकार के एपिसोड और हमारे द्वारा किये जाने वाले शोध को जारी रखने के लिए: http://infinityfoundation.com/donate-2/ Do check out our YouTube channel 'Rajiv Malhotra Official' and do follow us on Facebook '@RajivMalhotra.Official' and Twitter '@InfinityMessage' and '@RajivMessage'. --- Support this podcast: https://anchor.fm/kurukshetra/support

This is an educational story about do your work as fixed by the God Bhrahma. Sage vyas shows his kindiness on a bug who was afraid of a bullock cart. Hear this nice story. ---------------------------------------------------------- Also available on my YouTube channel. Link is below https://youtu.be/e_XX-ANrZ-w

Swadharma

SwaDharma S3E1 Episode title: Philosophy, (In)Significance, and Micro-Relationships Co-hosts: Brad, Irene, and Eric Recording date: Oct 31, 2021 In this season 3 reboot, Brad, Irene, and Eric discuss whether philosophy is bull$*t, (in)significance in light of Blue Origin space flight, and how our cancel culture of transactional, micro-relationships affects how we think of ourselves and our neighbors. Music in this episode include “Inside/Outside” by Mac Miller, “Life On Mars?” by David Bowie, “Dreams” by Fleetwood Mac and “It's All Going to Pot,” by Willie Nelson and Merle Haggard. As always, this first-ever episode of SwaDharma is proudly brought to you by Abby'ss Blue Hole Brewing: Deeper and Wetter.

Syamala -------- Gita has everything! Powerhouse packed with everything! Ch 2 is summary of the Gita 2.47 -most heard and relate to it so much more now. How Krishna chides Arjuna is the same way we behave (like Arjuna). Confusion comes when we associate with 'small I' but when we associate with 'Big I' then the confusion drops. Swadharma - swabhava - swaroopa. Body gives signals. How Gita differentiates from physical, mental, intellectual dimensions. --- Send in a voice message: https://anchor.fm/happilyoga/message

1. How to analyse the experience and the experiencer? 2. Can the experience disappear? 3. Is experiencer experiencing itself? 4. What is the difference between memory and a concept? 5. Is existence empty of objects and people? 6. What is a pure experience? 7. What is the truth of 84 lakh yonis? 8. How to know the body? 9. How does healing work? 10. How to get powers? 11. Is it ok to take medicine? 12. Should we leave the world or not? 13. How can desires disappear naturally? 14. What is Swadharma? 15. Why do some realised people suffer in the old age? 16. Can we fulfil the desires in the dream state? 17. What should we become aware of? 18. Will the Gurufield help in my worldly life?

Please support this podcast by pressing the follow button and support Chinmaya Mission Mumbai projects taken up by Swami Swatmananda, through generous donations. Contribution by Indians in INR can be made online using this link: https://bit.ly/gdswatmanFor Foreign contributions please request an Indian National with Indian passport to use the above link and make the contribution.For any queries please send a mail to sswatmananda@gmail.com These podcasts @ChinmayaShivam are also available on Spotify, Apple iTunes, Apple Podcasts, Podomatic, Amazon music and Google PodcastFB page: https://www.facebook.com/ChinmayaShivampageInsta: https://instagram.com/chinmayashivam?igshid=1twbki0v3vomtTwitter: https://twitter.com/chinmayashivamBlog: https://notesnmusings.blogspot.comLinkedIN: www.linkedin.com/in/swatmananda

We continue our discussions on Swadharma, True Identity, Self Identity and practical tips on how to explore and expand our own sense of self. The real swadarma is the Aatman - and drop all other things that you are thinking as swadharma How do we connect Swadharma and Swaroop? If we don't do our Swadharma, we can ever be at peace. It is going to be restless/guilt. If you follow the path of Swadharma, it will take you to Swaroop. It removes the vikshepa (distractions) and hence it calms your mind and then it takes you to the right path Sometimes when we chase a goal, we put all efforts into it and when we reach the goal , we feel an emptiness. Then we take on to some other goal. These are the transition points from Swadharma towards Swaroop. All identities are maya till you reach the Swaroop. When you reach he Swaroopa, the emptiness dissolves. Most of us live someone else's life. We then realize that we have anchored on something else and move the anchor to who we truly are. Sin is many times associated with guilt.. We do things in an avidhya state .. That's all. We discuss if society is responsible for our problems or are we responsible for our problems. The gist is that do what your heart wants and if the so called society comes in way, you anyway have the freewill to move to another society that allows you to do what your heart wants.. There is always plus and minus to everything. If you think you will be at peace with what your heart wants, then that is your Swadharma. Seeking any worlds objects is due to Vasanas.. Pleasure is related to Vasanas and Engagement is related to Mano nash.. How do we lesser mortals find our Guru? Guru is more of a concept rather than an individual. We must make the soil of mind, fertile to find the Guru.. The germination will happen at the right time, right place - the seed is already there if one is asking this question! --- Send in a voice message: https://anchor.fm/happilyoga/message

May 30 Sl 2.31-40 --- What is swadharma and how to find our own in the current context? - What we enjoy doing? - Samanya dharma (common) and vishesha dharma (special) Caste system - is not by birth; by natural proclivities (swabhava) What was Buddha's swadharma - as a prince or a mendicant? SPji's instruction - do things that come naturally to you; that make you happy & also that makes others happy. Does the 'intention' determine our swadharma? Like for Buddha? He wanted to protect as well but at a different level. Krishna is not random - Arjuna was ready to fight, has kshatriya tendencies, and Krishna was only encouraging him to do his swadharma - and not go against his own nature because he will regret it, will keep thinking about it. Ikigai - Japanese: what u r good at, what u like to do, what the world needs, what can give you money. Swadharma has to be looked at from the perspective of the roles we play. What is the 'right thing' to do in the context of roles we play? Job Satisfaction??? Kishore's story of why he left Google. When do you decide 'internal conflict' is good? between what roles we do and our natural inclination What is the connection between one's vision of self-identity & swadharma? Johari Window in psychology Krishna knew the war was 'dharma yuddha' so wanted to make sure Arjuna fought a righteous war. Doing what comes naturally to you + lok kalyan is important. Sometimes the Gita model is 'over-simplified' Swadharma - Swabhav - Swarup: Swadharma is taking swabhav to swarup. --- Send in a voice message: https://anchor.fm/happilyoga/message

-Conclusion of 7th chapter; 8th chapter: verses 1, 2, 3, 4, 5, 6; 3rd chapter, verse 35-The lecture was given by Swami Tattwamayananda on April 9, 2021.-30th verse: “Those who know Me as the totality of all that exists – Adhibhutam, Adhidaivam and Adhiyajnam – they continue to know Me even at the time of death.”-8th chapter starts with questions from Arjuna. In the 1st and 2nd verses, he asks: “What is Brahman? What is Adhyatma? What is action? What is Adhibhuta and what is Adhidaiva? Who and in what way is Adhiyajna present in the human body? How are You known at the time of death by those practicing spiritual disciplines?-Lord Krishna answers starting with the 3rd verse.-3rd verse: “Aksharam (Brahman) - as the imperishable, indestructible, impersonal, unmanifest reality - is the supreme truth. Its presence in every human being is called Adhyatma. The vibration of this potentiality into creative and evolutionary activities is called action (karma).-Aksharam means indestructible. It also means something that is indescribable. Anything that can be explained, is finite and has limitations. Brahman is beyond these limitations. Scriptures only help to remove wrong notions about the supreme truth. Realization of the supreme truth is a matter of one’s own experience and cannot be explained.-Our Antahkarana is like a mirror on which this supreme reality is reflected. When we practice spiritual disciplines with shraddha, the Antahkarana becomes pure, like a clean mirror, and the supreme reality reflects with more effulgence.-Yajna as a Vedic ritual involves offering auspicious things in the fire as an act of renunciation, for the good of the world and to propitiate the devatas (gods). Yajna in Gita refers to any noble activity done with a sense of sanctity and sacredness, for the good of others, without selfish motives, and as an offering to God. Both types of yajnas constitute action (karma).-Yajnavalkya in a reply to Gargi in Brihadaranyaka Upanishad describes Aksharam (Brahman) as “At the command of that Reality, O Gargi, the sun and moon hold their courses; heaven and earth keep their positions; moments, hours, days and nights, fortnights and months, seasons and years–all follow their paths; rivers issuing from the snowy mountains flow on, some eastward, some westward, others in other directions.”-4th verse: “What is perishable – comes into existence and later disappears – is Adhibhutam. The reflection of the supreme reality in the human body is Adhidaivam. The supreme reality itself is Adhiyajna, as the cause of evolutionary activity and sustenance of the universe.-5th verse: “Those who at the time of death remember Me alone – when they leave the body, they attain Me. There is no doubt about it.”-5th verse reveals the mystery of human life, death, reincarnation, and the doctrine of karma. Brahma Sutras discuss this in further detail – the dynamics of leaving the world and the dynamics of returning to the world.-Doctrine of karma in Vedanta is the opposite of pre-determinism – it says that we can assert our future and freedom by generating good samskaras.-6th verse: “Whatever object one thinks of at the time of death, he attains that very object, being absorbed in its thought.”-The dominant idea at the time of death constitutes the background of next life. The dominant thought at the time of death is linked to what ideas dominated one’s life. At the time of death, one cannot just think what he wants - one’s true nature comes out.-Isha Upanishad depicts a person pleading and praying to his mind at the time of death – “O mind, think of all the good thoughts, words and deeds from your life.”-3rd chapter, 35th verse: “It is better to practice one’s own Swadharma, even if practiced imperfectly, than doing someone else’s work in a perfect manner.”-Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness. When we do our Swadharma, we find contentment. When we neglect our Swadharma, we violate Ritm - the central principle of inherent harmony that exists in nature, at a cosmic level and at an inner level.

Ein Beitrag zum Sanskritwort: Swadharma Hier findest du: Sanskrit Wörterbuch Seminare zum Thema Sanskrit Seminare mit Sukadev Seminarübersicht Yoga Vidya YouTube Live Kanal Online Seminare Video Seminare Yoga Vidya kostenlose App Yoga Vidya Newsletter Yoga Vidya Online Shop Schon ein kleiner Beitrag kann viel bewegen... Spende an Yoga Vidya e.V.!

Desde la filosofía hindú se comprende que cada ser de este mundo ha venido a cumplir con su deber de vida (Swadharma) y cuando vivimos en consecuencia con nuestro Swadharma somos capaces de liderizar nuestra vida del interior al exterior, nuestros proyectos fluyen en mayor armonía y vivimos en mayor bienestar. Hoy Sheilja Arora, mujer indostana, TEDx Speaker y coach certificada por Jhon Maxwell nos cuenta desde su experiencia de vida y su vocación:  ¿Qué es el swadharma?  ¿Cómo conectar con nuestro deber vital?  ¿Qué nos impide avanzar conforme al propósito para el que fuimos creados?  ¿Cómo saber si me distancio de mi swadharma? y ¿Cómo retornar a nuestro deber vital para vivir en mayor fluidez y armonía? Además nos obsequia dos maravillosas herramientas para apoyarnos en el proceso que desde hoy puedes utilizar: 1) Sesión de coaching one to one de 40 minutos con las primeras 5 personas que escuchen el episodio y le escriban para agendar la sesión a su perfil de instagram @coachsheiljaarora o en su web www.sheiljaarora.com 2) Acceso gratuito a Masterclass "Reclama tu poder" (Jueves 11 de Marzo, 7:00 pm hora Panamá), registro en el siguiente enlace o en link de su biografía de instagram:  https://www.sheiljaarora.com/reclamatupoder Y nos invita a escuchar su charla TEDx donde nos comparte herramientas para que tus miedos no te detengan: https://www.ted.com/talks/sheilja_arora_que_tus_miedos_no_te_detengan_para_brillar

In this episode, We are joined by by the authors of the book "Dharma: Decoding the Epics for a Meaningful Life", Amish Tripathi and Bhavna Roy. In this book, the first of a series, Amish and Bhavna dive into the ncient Indian epics, as well as some of Amish's stories to explore some important ideas of Indian philosophy. We start off by understand how the idea of the content and structure of the book came about. We then get into a deep dive into the different concepts such as Karma, Dharma and Swadharma. We explore the interplay between thought and action, understand the difference between wanting and having, anger and rage and how dichotomies such as right/ wrong aren't applicable in the Indian context. We then discuss how envy is at the root of driving us away from Dharma and how traits such obedience and loyalty that are considered virtues can take us away from Dharma. We end by asking the authors about their view on how they see the coming decade is something to look forward for India. This podcast is available on YouTube, Apple, Google, Spotify, Breaker, Stitcher, and other popular platforms. If you like this episode, then please rate, subscribe and share! For more information, do check out www.bharatvaarta.in.

In this episode, We are joined by by the authors of the book "Dharma: Decoding the Epics for a Meaningful Life", Amish Tripathi and Bhavna Roy. In this book, the first of a series, Amish and Bhavna dive into the ncient Indian epics, as well as some of Amish's stories to explore some important ideas of Indian philosophy. We start off by understand how the idea of the content and structure of the book came about. We then get into a deep dive into the different concepts such as Karma, Dharma and Swadharma. We explore the interplay between thought and action, understand the difference between wanting and having, anger and rage and how dichotomies such as right/ wrong aren't applicable in the Indian context. We then discuss how envy is at the root of driving us away from Dharma and how traits such obedience and loyalty that are considered virtues can take us away from Dharma. We end by asking the authors about their view on how they see the coming decade is something to look forward for India. This podcast is available on YouTube, Apple, Google, Spotify, Breaker, Stitcher, and other popular platforms. If you like this episode, then please rate, subscribe and share! For more information, do check out www.bharatvaarta.in.

There were two questions answered during this discourse, the first one on Swadharma and the second on Bhakti. The first question is - How can one know what their Swadharma (Own natural Dharma) is? Om Swami says, for a householder, it is to take care of their family. If the same householder is working at a company it is to ensure they are taking care of their reports (if a manager) and helping their firm prosper. When one walks on the road, they are also a citizen of the country, at that point, their Swadharma is to keep the road clean. The Soul is beyond these definitions, it always remains the same and does not change. If a person is living with such awareness that they realize their soul all the time, then their natural duty is to see God in all living beings. The second is - If one wants to put the devotion for God in their heart, whom should they worship? Om Swami says, one who worships a devotee of god will automatically become closer to god. Devotee in this context does not mean an ordinary devotee but an extraordinary devotee like Sri Radha Rani or Hanuman ji. When one worships the devotee, they don't want anything, they do it out of pure devotion. That brings them closer to God. Listen to the full discourse to get more insights on the topic of Swadharma and Bhakti. Video Timeline: 0:00 Start 0:14 How to identify your Swadharma? 4:04 What is the Swadharma of a person? 4:29 To be devoted to god in one's heart, who should they worship? Intro and outro animation: Sushree Svadha Om Piano music: Adi Sharma "Accepting the transient nature of this world, and its eternal impermanence, is the definitive path to inner peace. Either live in complete surrender or exercise total control. If your boat is neither anchored nor guided, it'll just drift then." https://os.me/a-word-on-faith/ BREATHE / 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/ -----------------------

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”  *Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   For Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: Sri Krishna Janmashtami-2006.  My dear associates in the Path, Pranam at the holy feet of all the devotees of the Master.  On this auspicious occasion of Sri Krishna Jayanthi I try to share some of my understanding on the thoughts of our beloved Master Sri Ramchandraji Maharaj of Shahjahanpur in connection with Lord Krishna. Since they relates to changing the course of ones' life I thought it is relevant on this occasion. In the article “SPIRITUAL TRAINING THROUGH YOGIC TRANSMISSION” he wrote that “By the grace of my master I shall try to reveal a great secret, or a mystery, which the people in general do not know. It is a great wonder when a great personality like Lord Krishna, Swami Vivekananda or my master changes the entire course of a man's life. How is this done?” “Some skeptics may say it is after all due to the person who wanted to change himself, and the master or Guru was the cause merely for name's sake. If Lord Krishna had such power why did he not change the heart of Duryodhana instead of bringing about the battle of Kurukshetra? They may also quote many stories wherein somebody taking a worthless person or even a lifeless object as a guide has become a great saint. But this need not hinder us in trying to find out the reality, because God's ways are mysterious. Some are deluded by their own thinking and some are illumined by Divine Grace.” True, that some of us think that we understand everything or are capable of understanding with our intellectual endowment everything. While this is good the avoidable irrational corollary to this, that ‘what I do not understand is not correct' is not very helpful in the search of Truth. As Master has warned us we should not get deluded by our own thinking which many times are based on partial facts and fragments of truth. There can be many points of view and it is obvious that the point of view of the Centre is the best though it is not that easy to have. Every sadhaka tries to go near the Centre from his angle and as he approaches the Centre his vision gets broadened. Master continues “If the question as to from whom Lord Krishna got light is put to me, my answer would be that He is Self-luminous. But then this need not mislead the enquirer that he too is self-luminous and everyone else is also such, and there is an end to all enquiry. Logical speculations are no substitutes for the cravings of the heart. The heart is not satisfied even if the logic stops dead in some blind alley.” The inquiry that we are having into the nature of real self or God or Master is not something that we can restrict to the realm of the intellect. In which case it will be partial and the result would be partial truth or shall I say partial untruth! We are surely part of the divine and an integral part at that. But our mind cannot be Masters' mind unless we purge out all the dross and dirt out of our system and make it as pure as we can. It has been stressed by Master many times that our conscience can be pure only when our mind, manas, chit and ahankar are purified. Perfection we know is an Utopian goal but, near perfection is what we can strive for. It is here we need the help of others to purify ourselves and the relevance of Pranahuti. For this we attend to purification of our system assiduously practicing the methods given by the Master. Master continues his message saying that “Pranahuti is effected through the power of will which is always effective. If a trainer in spirituality exerts his will to mould the mind of the trainee it will bring effective and excellent results. Many swamijis, who start the profession of Gurudom as soon as they put on the ochre-coloured uniform, complain that although their shishyas (disciples) listen to them with interest, yet they remain as crooked as the tail of a dog. The reason is obvious. Either the swamiji does not exert his will or he has got no power. The teachers prescribe many laborious and brain-taxing practices and leave their disciples to their own fate. Neither does the teacher know the result of the methods nor does the disciple care to use his discrimination. The result is internal grossness, dullness of the intellect and loss of freedom on the part of the disciples, and corruption, degradation and moral turpitude on the part of gurus, who are very conscious of only their right to teach, but quite unmindful of their duties and responsibilities towards their disciples.” “The worthy trainer with the power of yogic transmission weakens the lower tendencies of the mind of the trainee, and sows the seed of Divine light in the inner most core of the abhyasi's heart. In this process the trainer uses his own will-force which has the Divine Infinite power at its back. In a way he is conscious of “That” and he just focuses “It” through the lens of his own will upon the heart of the trainee. The trainee may not feel anything at the beginning. The reason is that he is accustomed to feel only through the senses, and the Divine power is beyond senses. After some time, however, he may feel the results of such transmission, which also are in the form of subtle changes of the workings of his vital parts and of the tendencies of his mind.” Master in the same article states what happens to spiritual training in some organisations. “There is an organisation in this part of the country which professes to impart spirituality. It commands a pretty large following, and people who join it seldom break off even though some of them, to my personal knowledge, are greatly disgusted and averse to it. I find that they have adopted unspiritual ways to keep the abhyasis bound fast not only by inducements and allurements but even by fright and threats. And when I study their inner condition, I find not one of them having any spiritual achievement, but they are only caught up by some material force. You will find hardly one amongst them who is nearer the mark in any way. Whereas, in our sanstha, you will be happy to note that none of the preceptors has even the slightest touch of maya in all his Transmissions. It is only the pure wave that flows from him to the abhyasi. In my opinion such pious methods must at all cost be adhered to in order to promote piety and righteousness all over. I pray for the making of such noble personalities to work for the enlightenment of the world, and time alone shall bring the results to light. We must try heart and soul to prepare such worthy souls as may be useful and helpful to the future world. It matters little if a few break off from us, because what they have gained during their brief contact will develop in the subsequent life, if not in this one. Thus our labour is by no means wasted or lost.” Kindly note the purpose of the system given by the Master. He said “I pray for the making of such noble personalities to work for the enlightenment of the world and time alone shall bring the result to light.” His system is meant for transformation of the world in contrast to that of Lord Krishna where individuals' realisation to his duty is said to be the goal. It is useful to recall certain fundamentals about the concept of God with reference to the attitudes that get generated in us. When we view the Master in first person we get one who is a granter of our wishes and the pinnacle experience in such cases can be Aham Brahmasmi. When we view Master in second person “Thou” we move into the realm of devotion and surrender. When we view the Master in third person “IT” or ‘Tam' we get a special personality who is working out the transformation of human consciousness in which we have a part to play so that we live in an enlightened world. Lord Krishna in his Bhagavad Gita explained the intricacies of Yoga of different types adding the Bhakti aspect also in Yoga. Different types of yoga that do not have surrender to a Master as an integral element of the system lead to what is termed as self realisation. It is the common perception that yoga sadhana leads to Advaitaanubhuti or to the awareness of Aham Brahmasmi. It is held by many scholars that yoga as taught by Sage Patanjali is nir-Iswara or without God. There are many hold the opinion that Iswara Pranidhana is part and parcel of Patanjali Yoga. But in any Yoga where God is not in the picture the pinnacle experience can only be Aham Brahmasmi. In such an experience the question of surrender is not possible. Lord Krishna was emphatic in stating that without the surrender to God no real progress in the path of realisation which leads to active participation in the divine plan is possible.  We should remember the purpose of Lord Krishna in delivering the Gita is to motivate Arjuna to fight the battle for the sake of righteousness. It was not surely to make him a saint. If one has to act and not get tainted by the action there is only way of doing it namely dedicating the entire actions to the divine for the divine purpose and according to divine will. This state of consciousness is possible only through surrender and not the methods of Ashtanga Yoga or other yogas bereft of bhakti and surrender. Thus the Lord was presenting Himself in the first and second person aspects of God. Master even while giving the prayer for all occasions starts with the words “Thou art” and thus makes it clear that we should start with the state of surrender to the Master so that we reach His stage. His stage being TAM we find the Master keeping before us the second person and third person aspect of God. That is why while he talks about surrender he gives a definition of total surrender as surrender to all that exists in the universe. It is no surrender to any person or God that he talks but surrender to the Infinite Being which expresses itself every where. The transition from an orientation to the second person God to the third person is not that easy for the sadhaka. I seek your indulgence to quote  Dr.K.C.V. from his diary "Thus I found myself made to abjure the old theoretical ways of approach. I had to remake myself in a new way. I had to take stock of my whole past. All sectarian and caste conceptions had to be rethought. Philosophies help bind people to set notions. Thus I was to meet the challenge of the New. It happened that I should meet Shri Ramchandra ji. Firstly his views were clearly different from my whole past. The conception of the Ultimate as Zero was quite against my philosophic inclination. Having failed with the positive concept it is time to experiment with this - Is it likely to be true?” The Zero has to be understood as the Beginning or Origin of all possibilities being nothing of what it becomes. The concept of Invertendo shows how the deformation of evolution is natural and the power inherent in Zero (Nirguna). I began understanding the meaning of Vivarta. All flow necessitates the inversion and it is natural. The formations of the descent are clearly on this principle of inversions. The vast Brahman extends up to our knowledge of it. Thus Truth, Consciousness and Bliss themselves are attributes which get transcended in higher approaches. Satchitananda are not the Ultimate Reality, they too being terms of knowing - Sankara too gets transcended. The individual is continuous with the Universal and the Ultimate, and is not abolished. The Pralaya or mergence is cosmic and supracosmic and then all are withdrawn into the Ultimate. The individual ray of the Ultimate has created for itself an organic organization of physical-vital, mental and supramental centers and organs. These may well be the knots which have demarcated the several systems known as the physical, vital, mental or the bonal, muscular, circulatory, alimentary, hormonic, nervous, supranervous, and psychic etc. They have become autonomous in a sense but have to be opened up for higher control. This is possible only by bringing down the highest power of the Centre and not merely the higher power just above the human. It is the necessity to mould the lower in terms of the highest through the higher which has also to mould itself to receive the highest. That leads to going beyond Sri Aurobindonian Vijnana - moulding of the mental, vital and physical. This is done by means of the transmission or descent of the highest consciousness or condition (Zero) itself into the lowest region of the human heart or the organism as it is. The yogic process is this transmission from the Ultimate which alone can shape the entire being, of the abhyasi for the experience and realisation of one's oneness with the Ultimate and experience it in one's own physical, vital, mental and supramental levels - called by Shri Ramchandraji, the Pinda, Brahmanda, Para Brahmanda and Central Regions working under the direct force of the Centre". Shaping of the entire being or moulding ourselves thus means a total integral and holistic transformation in our way of living. We are aware that during meditation we do go into very deep states and some times we are at the gross level. Broadly we may say that from the ego centric awareness to ethnocentric awareness is the normal mode of meditation of many of the meditators. However we do seem to enter to cosmic and pan cosmic or para cosmic levels of consciousness. And surprisingly in almost all the sincere meditations we do we enter into a state of Tam or Total Ignorance as Rev. Master calls it. This is the one imperience that impels us to continue our meditation even as our Master has stated in his Commentary on Ten Commandments. If it were not so we will be facing the problem stated by Lord Krishna in the XII chapter of Gita sloka 5 which was translated by Sarvepalli Radhakrishnan as “ The difficulty of those whose thoughts are set on the Unmanifested is greater, for the goal of the Unmanifested is hard to reach by the embodied beings.” One of the, if not the unique feature of this system of Rev. Babuji is that such Unmanifest Tam is within our reach during our life time. This is one singular contribution of this system for which humanity shall be indebted. It is this awareness of the Tam that makes us live the fraternity that has been spoken for over several millennia. Prayers have been the time tested method of reaching the Lord. That we should pray for all in the Universe for the spiritual good is by itself a great prayer no doubt. But that we can will for such a change is the possibility the imperience of Tam grants us and this has not been heard of so far. The method of this prayer which uses our will while stating that “all the people of the world are my brothers and sisters and that we are developing true love and devotion” is no ordinary petitioning prayer. It is an expression of a will and determination to live according to the will of the Master. Lord Krishna appealed to Arjuna to act in such a way as to discharge his duties as enshrined in the sastras. He was talking of Swadharma though that is done ineffectively is more important than the para dharma even if done effectively. Commentaries and criticisms of the commentaries is not our concern. Master has stated clearly that it is our primary duty to realise our oneness with God. And this duty is some thing universal which does not distinguish between castes and races. When God is taken in the third person perspective, this can only mean that we should partake in the divinization of man which is the real duty waiting to be done by all of us. The third commandment is categorical in stating that our duty or dharma is to achieve oneness with God. A deeper understanding of this commandment would enable us to understand that we cannot have other goals like artha, dharma and jnana. This is in contrast to Lord Krishna accepting four categories of devotees. In this context it is prudent for us to consider the statements of the Master regarding what type of prayer we may make. To quote him from his commentary on the second Commandment “One should pray to Him alone who is the Master in the true sense. I donot think it proper to pray to the slaves i.e., those powers which are subordinate to man who are potentialised by him…. …It is also sheer folly to pray to the great Master for worldly gains except in most special cases.” When this is well understood our clarity regarding the goal gets established in our hearts and we seek Oneness with Him. It is not as though I have said something that is not known to you. I am only placing these ideas in the spirit of Bodhayantah Parasparam. My salutations to all.

Join us this week with spiritual teacher, author & artist David Harshada Wagner.  In this episode, David and Adriana Rizzolo celebrate and relate this Full Moon in Aries season to today's overwhelmed society, the f**kery of leadership seen today, and how this all can actually relate and be addressed in learning and delving deeper into the Bhagavad Gita.   Things that are brought up in this conversation: Why the Bhagavad Gita is the most "seminal texts" of the Indian-Hindu traditions and how it relates and shines light on today's climate.    Leadership & F**kery.  How these times of watching our leaderships fail is causing an overwhelming feeling of disempowerment as citizens are unsure of what they can do during these times.    "What is our Good Fight to be Fighting Right now?" Taking the idea of "fighting a good fight" internally: of finding your individual purpose and then confronting your inner enemies. Dharma and Swadharma: the importance of knowing your purpose right now.  Knowing that if we don't decide, others out there are more than willing to try and find that for you.   Warrior Consciousness.  A willingness to not be guided by fear.  Learning to let go of the hate and anger surrounded in fear and using these instead to guide you to address your inner enemies.   To find out more about David's upcoming 9 week program, The Gita Course: Deep Support for Challenging Times, you can visit David's website at: http://davidhwagner.com/events/the-gita-course/ For more ways to follow David and his offerings, follow him on his instagram at: https://www.instagram.com/davidhwagner/   To follow more of Adriana's offerings and to join her upcoming events and workshops you can follow her at: https://www.instagram.com/artofloving/ Or over at her website: https://www.theloverecovery.com/  

The lecture was given by Swami Tattwamayananda on August 28, 2020.-5th chapter: verses 17, 18, 19, 20-17th verse: “Those who have reached Moksha, whose intellect is absorbed in Brahman, whose identities have become one with the divine Reality, who are steadfast, and whose mental impurities are cleansed – they get free from the wheel of lifecycles.”-Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. We are born again with Samskaras, which then regulate our life and determine further actions. In this way, the wheel of lifecycles continues.-Our spiritual quest begins when we think: “Is there something beyond this wheel, and is there a way to come out of it?”-Buddha taught the world how to get out of the wheel of lifecycles, by following the four noble truths and the noble eightfold path.-When the spiritual seeker realizes his true spiritual identity – that he is not the body/mind, that he is the eternal Atman – that knowledge is like sunlight that purifies him and removes all his ignorance. His intellect, thoughts and actions are not centered around fleeting objects of enjoyments, but on the transcendental principle of divine unity of existence.-The seeker then reaches the state of not coming back to this empirical life of worldly existence, of conflicting experience of opposites, such as pleasure and pain, happiness and unhappiness.-18th verse: “Those great spiritual giants - described in the 17th verse – they are called Panditah. God has become a reality for them. They see the same reality in everything, and everything in that reality. They look with an equal eye on a Brahman with learning, a cow, and elephant, a dog and an ignorant person.”-A Panditah is one who has realized the reality of Atman, and his identity with the Atman. Whatever he sees within himself, he sees everywhere and in everything. He transcends diversity and gets established in equality of vision.-The ideal of Panditah may seem unreachable on the surface. Shankaracharya says that whenever a scripture presents a high spiritual ideal, the purpose is to encourage us to slowly develop the characteristics of that ideal. That ideal then starts regulating our actions, thoughts and words. A spiritual seeker should not pretend that he has already reached the highest state.-Spiritual practices such as Karma Yoga, Bhakti Yoga, Swadharma are means to reach that eventual equality of vision. We then realize that the same Atman is present as the immanent divine spark in everyone. We realize that behind all the manifoldness, there is one divine principle.-This equality of vision is only possible when we practice non-attachment, are free from raga (obsessive attachment) and dwesha (obsessive aversion), and we perform our actions as Swadharma – with a sense of sanctity and sacredness.-A spiritual seeker should practice friendliness (Maitri) towards fellow spiritual seekers, practice compassion (Karuna) towards those who are less evolved, practice happiness (Mudita) towards those who are more evolved, and practice a filtering attitude (Upeksha) towards those who may shake his faith.-19th verse: “The highest spiritual seeker has already achieved this goal in this life itself, transcending the relatives. To him spiritual sameness is a fact of everyday life and experience, as his mind is established in Brahman who is the ideal of sameness.”-When a seeker attains the highest state, he will deeply feel it in his own inner being. He will also develop spiritual common sense to properly live in this world. No one teaches him this common sense – it comes to him with the practice that takes him to the highest state.-20th verse: “He, who is a Brahma-jnani, who is established in Brahman, who experiences his unity with the entire existence in every micro-moment, whose mind, intellect and attitude is steady, who is free from delusion – he is fully established in even-ness. He is neither jubilant on getting what is pleasant nor depressed when getting what is unpleasant.”-Our constant quest for enjoyment is the real cause of disappointment. To be happy, we should stop looking for happiness all the time.-This state of even-ness is the natural characteristic of a spiritually evolved person. This state can only be reached through spiritual realization. The attitude of even-ness is not the goal. The goal is to experience the unity of all existence. The attitude of even-ness is a by-product of the spiritual progress made towards this goal.

The lecture was given by Swami Tattwamayananda on August 21, 2020.-5th chapter: verses 14, 15, 16, 17, 18-14th verse: “The Lord does not get involved in what we do. Neither agency, nor action, nor the fruits of actions can be attributed to Him. Our own Swabhava is responsible for how we act.”-15th verse: “The all-pervading Reality does not accept the merit or demerit of anyone. Jnanam (knowledge) is enveloped by ignorance – that’s why people get deluded.”-Swabhava is our inherent nature that determines our outlook to life and our actions. We are responsible for our actions and control our destiny. God is beyond any kind of agency of actions, and distributorship of results of actions. However, if our heart is pure and we pray with true earnestness, God’s grace can dawn on us.-Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. Samskaras express through our determination to act in a certain manner, called Sankalpa. Sankalpa leads to further actions. This wheel continues, and it shapes our Swabhava.-Samskaras are of two types: (1) Klesha, which are related to experiences from this life, and (2) Karmasaya, which are related to previous life experiences.-Swabhava can be of lower or higher form. The lower form causes us to act based on our biological tendencies. The higher form causes us to act based on sublime tendencies such as unselfishness, broad mindedness, and spiritual wisdom.-Spiritual practices such as Yamas, Niyamas, and Ashtanga Yoga can help to bring out the higher Swabhava that is inherent in all of us. Gita recommends the practice of Swadharma to bring out this higher Swabhava.-Mind is compared to a lake with many layers, which has pure water below and mud/filth at the top. With spiritual practices, the mud/filth of the outer layer is removed, and our true higher Swabhava is brought to surface.-16th verse: “Those whose ignorance is destroyed by the knowledge of the Atman – their knowledge manifests like the Sun, removing the ignorance.”-When we perform karma yoga and offer our actions to God, the actions/results do not go to God – rather they have a purifying effect on our own mind, they bring out our higher Swabhava, and they remove our ignorance. Just like when we suffer from cold and move towards sunlight, the cold does not go to sun – rather the sunlight removes the coldness.-Karmas are of three types: (1) Prarabdha karma – accumulated karmas that have already started unfolding (2) Sanchita karma – Accumulated karmas that are not yet manifesting and (3) Agami karma – karmas that are yet to come. When we perform spiritual disciplines, we free ourselves from Agami karmas. Highly spiritually elevated persons also burn their sanchita karmas – only their prarabdha karmas continue.-17th verse: “Those who have reached Moksha, whose intellect is absorbed in Brahman, whose identities have become one with the divine Reality, who are steadfast, and whose mental impurities are cleansed – they get free from the rotation of lifecycles.”-18th verse: “Those great spiritual giants - described in the 17th verse – they are called Punditah. God has become a reality for them. They see the same reality in everything, and everything in that reality. They look upon with an equal eye on a Brahman with learning, a cow, and elephant, a dog and an ignorant person.”-A Punditah develops unique, spiritual common sense. It gives him a sense of what is real and unreal, who should be trusted and who shouldn’t be, and so on. His characteristics are similar to that of a Stitha-prajna, who is always contented, established in equanimity of outlook, and has instinctive common sense.-Spiritual common sense is natural to a Punditah. One should not try to falsely imitate a Punditah. When we perform spiritual practices, we help our own mind to attain higher level of spiritual purity, so one day we can have the same spiritual common sense that a Punditah has. We will gradually evolve, knowing every inch of our journey.

In this first ever season 2 episode of SwaDharma, Brad, Forest, Irene, and Eric discuss the first episode of the Amazon Original series, Good Omens, by Terry Pratchett and Neil Gaiman. We then closely examine the text of Genesis 2-3 to see what we really know about Adam and Eve. In our BSTS segment, we discuss the symbolic funeral procession of the late Congressman and O.G. Civil Rights Hero, John Lewis, and Obama’s Eulogy Speech on ending the filibuster. We end things off with a homegrown update on automatic chicken coop doors and “altitude problems.” As always, this first-ever episode of SwaDharma is proudly brought to you by Abby’ss Blue Hole Brewing: Deeper and Wetter. Thanks for listening! Music in this episode: “It’s the End of the World” by R.E.M. https://youtu.be/Z0GFRcFm-aY “Till the World Ends,” by Britney Spears https://youtu.be/qzU9OrZlKb8 “Apocalypso,” by Jimmy Buffet, https://www.youtube.com/watch?v=FPNk6dAToUQ “When the World Ends,” by Dave Matthews Band, https://www.youtube.com/watch?v=ZhVTLeOjbGk “It’s All Going to Pot,” by Willie Nelson and Merle Haggard, https://youtu.be/A6c6eUeoa9Q Cover Art: David Teniers the Younger: Adam and Eve in Paradise (circa 1655, Met Museum)

https://youtu.be/J3W6ztPt4W0 In this Q&A with KrsnaGuru session our Guruji answering the Spiritual question asked by His disciples “On What basis does the DIVINE allot us our SWADHARMA?” For more subscribe to our channel: https://bit.ly/yt_KG If you have any spiritual questions you can write to us https://bit.ly/Ask_KG. Podcast Channels:Anchor.fm: https://bit.ly/2YQT4eEiTunes: https://apple.co/3duxsZuSpotify: https://spoti.fi/2VR26X8Google Podcasts: https://bit.ly/3dAg8CxTuneIn: http://tun.in/pjQetStitcher: https://bit.ly/35P4BfQ Follow Us: Instagram: @krsnaguru [https://bit.ly/ig_KG]  Facebook: @QAwithKrsnaGuru [https://bit.ly/fb_KG]  Twitter: @QAwithKrsnaGuru [https://bit.ly/t_KG] Books by Master:Ask Away, My Dear!: https://amzn.to/2YsccwIParables: https://amzn.to/2YsccwI

4th chapter: verses 36, 37, 38, 39-Jnanam is the spiritual awareness of our true nature, that we are Atman, that our true nature is not the body, mind or intellect, which go through changes, and are of a fleeting nature. 36th, 37th and 38th verse use three approaches to illustrate this Jnanam: (1) A boat (2) A fire (3) The ultimate purifier.-36th verse compares this Jnanam to a boat, which takes us across the ocean of Samsara (संसार). Even if we have an undesirable past, this Jnanam will purify our thoughts and actions, and we begin to do everything as Swadharma (स्वधर्म), with complete concentration and detachment. Actions no longer have any negative consequences on us.-Samsara (संसार) 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 prompts us to do further actions (karma-vritti-samskara-chakra). We carry these mental tendencies with us from life to life.-We develop this Jnanam by practicing seven spiritual disciplines: (1) Discrimination between unreal and the Real (2) Renunciation of what is unreal (3) Self-control: shama, dama, uparati, titiksha, shraddha and samadhana (4) Mumukshutam (5) Shravanam (6) Mananam (7) Nididhyasana.-By pursuing these disciplines, at some point, we become aware of our true nature, that we are the Atman. This spiritual awareness (Jnanam), then acts as a boat to cross the ocean of Samsara. We can then watch our own life as a witness, unaffected by it.-37th verse compares this Jnanam to the fire of knowledge – Jnana Agni - that reduces all karmas (actions) to ashes. The symbolism of fire is taken from vedic sacrifices – whatever was offered to the fire during these sacrifices, was reduced to ashes.-Actions are inevitable, because we cannot be quiet even for a split moment. At the same time, actions have the problem of unpredictability – sometimes they produce desirable results, sometimes they don’t.-Once we develop this Jnanam – that actions take place at empirical level, that our true nature is Atman – then consequences of actions will not have an effect on us. They will be destroyed, reduced to ashes. We then develop a transcendental perspective, an inner poise and equanimity of mind. We look at happiness and unhappiness as two sides of the same coin.-38th verse refers to this Jnanam as the ultimate purifier – it removes the curtain of ignorance that hides our reality from us. We are bound to reach this spiritual awareness, once we are perfected in Yoga.-We do not attain our true nature due to spiritual practices. Spiritual practices just remove the veil that hides the reality from ourselves. Our true nature, as Atman, cannot be the effect of anything.-Patanjali states that all spiritual efforts are made to remove the obstacles that hide our reality from us. Just as one removes earth to dig a canal and bring water to irrigate a field - similarly, spiritual practices remove our mis-understanding - that we are the body, mind or intellect - and reveal our true nature to us.-With this spiritual awareness - that we are the infinite, pure consciousness - we feel inner contentment, which is real, transcendental happiness. Empirical happiness is just the temporary absence of unhappiness.-Karma Yoga is the royal highway that takes us to this Jnanam. One can start on this royal highway at any moment, by doing everything as Swadharma, with a sense of sanctity and sacredness.-39th verse: “A person who has shraddha(श्रद्धा), who is devoted with a sense of sanctity and sacredness, who has succeeded in controlling his senses – he attains this Jnanam. Once he has attained this Jnanam, he attains supreme peace.-40th verse: The ignorant, who has no shraddha (श्रद्धा), who is always doubtful and skeptical – he is spiritually doomed and headed towards his own destruction.” (The next class will discuss how to confront this negative tendency.)-Skepticism can be of two types. (1) Creative skepticism, driven by a true thirst for knowledge. Seekers with creative skepticism, once they are convinced of the truth, they become champions of that truth. Swami Vivekananda was such as seeker. (2) Negative skepticism – seekers who ask questions without any seriousness. Their mind is closed, they don’t derive any benefits from answers to their questions, and they keep asking the same questions again and again.

In this Q&A with KrsnaGuru session our Guruji answering the Spiritual question asked by His disciples "Is my swadharma caused by my past life karma or has the Divine given it regardless of past karma?" For more subscribe to our channel: https://bit.ly/yt_KG If you have any spiritual questions you can write to us https://bit.ly/Ask_KG. Books by Master: Ask Away, My Dear!: https://amzn.to/2YsccwI Parables: https://amzn.to/2YsccwI Follow Us: Instagram: @krsnaguru [https://bit.ly/ig_KG] Facebook: @QAwithKrsnaGuru [https://bit.ly/fb_KG] Twitter: @QAwithKrsnaGuru [https://bit.ly/t_KG] Podcast Channels: Anchor.fm: https://bit.ly/2YQT4eE iTunes: https://apple.co/3duxsZu Spotify: https://spoti.fi/2VR26X8 Google Podcasts: https://bit.ly/3dAg8Cx TuneIn: http://tun.in/pjQet Stitcher: https://bit.ly/35P4BfQ

The lecture was given by Swami Tattwamayananda on May 22, 2020.-4th chapter: verses 18, 19, 20, 21, 22-18th verse: “One who sees inaction in action, and action in inaction, is a Yogi.” He is (1) Buddhiman – wise person, who understands Swadharma (2) Yuktaha – a Yogi (3) Krtsna-Karmakrt – does everything with a smile, unattached.-This verse provides a brief picture of Vedanta-Sadhana – how to practice Vedanta in daily life through non-attachment while doing duties and responsibilities, and thereby enjoy a state of equilibrium.-When we perform actions but feel anxiety, it is because we interpret ourselves as the physical body. Non-attachment means we identify ourselves as Atman - beyond the body, mind, and intellect – then any amount of activity will not make us exhausted. We think “My body is working, I am not working. I am Atman”-If one identifies himself with Atman, he can remain as if he is inactive, seeing inaction in action. He identifies himself beyond action and inaction.-When moving in a boat, we feel as if trees on the riverside are moving in the opposite direction, even though we know they are stationary. Similarly, all actions and inactions take place at empirical level, when we identify with the physical body. When we identify ourselves as Atman, there is no action or inaction, as Atman is not in need of engaging in any activity – it is beyond the concepts of doer-ship and enjoyer-ship.-What does action in inaction mean? Inaction in Gita implies withdrawal from action. There is no action for Atman, so there is nothing to withdraw from. One cannot withdraw from action, unless there is action. -Our actions are not perfect and do not always produce the desired outcome. We should perform actions to the best of our ability but remain non-attached. Then actions do not bind us, and we can stay free of worries.-One should always keep trying to do the right thing – this will keep him away from the risk of doing the wrong thing, because the mind cannot stay quiet even for a moment.-Offering all actions to God is not easy for an early spiritual seeker. As he evolves, he develops an awareness that prevents him from dedicating wrong actions to God, thereby preventing him from doing the wrong actions.-The secret of success of great spiritual personalities – Buddha, Shankaracharya, Sri Ramakrishna, Jesus Christ, Vivekananda – is that they worked at super-human levels, but remained non-attached, established in their true identity as Atman.-Swami Vivekananda said: The world is a gym for us to work out our karmas, climb the ladder of spiritual life, and transcend action and inaction.-19th verse: “Those spiritual seekers, whose undertakings are devoid of selfish motives and desires, they are the wise. Their actions do not bind them. Such wise people are called Pandita”.-One whose mind is withdrawn from the empirical world, who is free from kama (desires) and sankalpa (doer-ship), whose desires are burnt by the Jnana-agni (fire of spiritual illumination), who understand the transitory nature of empirical world, who is established in Brahman as the only reality, whose mind is always oriented towards higher spiritual ideas, who is free from worries and fears – such a person is called Pandita.-Verses 20, 21, 22: These verses provide the psychology of inner contentment. We should do all duties with full enthusiasm, but have the spiritual awareness that success is not permanent. State of total relaxation comes when we perform our actions, but we feel that we have not done anything.

The lecture was given by Swami Tattwamayananda on May 15, 2020.4th chapter: verses 14, 15, 16, 17, 18 2nd chapter: verses 48, 50-Karma is any kind of activity – physical, thoughts or words we speak. Gita approaches karma with a broad meaning to help one progress spiritually, as opposed to interpretation of karma as Vedic rituals for secular prosperity.-Karma has both psychological and philosophical significance. Psychological - every action leaves a residual effect that influences our character. Philosophical – one should perform duties as an end in itself, without looking for tangible benefits.-Path of karma is difficult to comprehend. Two approaches can be followed for conduct of karmas. (1) Whatever we do, do as Swadharma, without any selfish motive. Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness. (2) Whatever we do, do as an offering to God.-14th verse: “Actions do not stain Me, and I have no desire for the fruits of My actions. Those who know this, will not be enslaved by their actions.” “Me” in this verse refers to Atman.-We cannot do anything without it affecting our character. At the same time, we cannot monitor all actions. The way out is to do every action without selfish motive, as Swadharma, as Yajna. This yogic approach helps one remain unbound even while doing unpleasant actions.-2nd chapter, 48th verse: “Do your duty being established in Yoga - linking your mind to Atman. Then you can remain in a state of equilibrium and do even unpleasant duties with a smile, without any feeling of effort.-2nd chapter, 50th verse: Through Yoga and detachment, work becomes effective, and liberates one from bondage (kaushalam). It enables one to enjoy their success.-Isha Upanishad says: “Enjoy the world through the medium of renunciation. Do your duties as offering to God. Then you get inner contentment (chitta-prasada).”-15th verse: “In ancient times, great spiritual seekers attained the highest spiritual enlightenment using this approach of karma-yoga. The efficacy of this path has already been demonstrated by them – you just need to follow this path”.-If one remains idle or runs away from challenging situations, one commits spiritual suicide. One should always keep trying to do the right thing – this will keep one away from the risk of doing the wrong thing, because the mind cannot stay quiet even for a moment.-When one feels conflict, one should not mistake it to be a sign of confusion. Conflict is rooted in higher sensitivity and spiritual evolution. Healthy conflict should assure us that we are on the right track.-16th verse: “Even the wise are confused on what is the nature of action and inaction and what is wrong action.”-Duryodhana said: “I know what is the right thing to do, but I cannot do that. I know what is the wrong thing to do, but I cannot resist from doing it”.-17th verse: “The nature of karma is difficult to comprehend. One should understand the true nature of action, that is sanctioned in scriptures.” One way to decide the right action is to determine what a great spiritual personality had done or would do in a similar situation.-18th verse: “One who sees inaction in action, and action in inaction, is a Yogi.” He is (1) Buddhiman – wise person, who understands Swadharma (2) Yuktaha – a Yogi (3) Krtsna-Karmakrt – does everything with a smile, unattached.-If one identifies himself with Atman – beyond the body, mind, and intellect – then any amount of activity will not make him exhausted – his body and mind may get tired but he is not tired. He can remain as if he is inactive, seeing inaction in action. He identifies himself beyond action and inaction.

The lecture was given by Swami Tattwamayananda on May 8, 2020.4th chapter: verses 11, 12, 13-11th verse: “In whatever ways people worship Me, I fulfil their aspirations. Everyone follows My path, and approach Me from different angles”.-First statement on interfaith harmony comes from Rigveda Samhita: “Truth is one, sages call it by various names”-As one evolves spiritually, he passes through the following stages: (1) Rituals (2) Theology (3) Philosophy (4) Mysticism (5) Experience. Shankaracharya emphasizes experience as the natural culmination of spiritual practices. Then we see God everywhere and everything in God.-People climb a hilltop from different trails. When they reach the top, they realize that all trails lead to the same destination. Similarly, when we reach the experience level, we become universal in our outlook. We see that beyond all social, cultural and linguistic differences - lies the same spiritual truth.-Shiva Mahimna Stotra states: “The goal towards which you are traveling is one. The paths could be different. Those who reach the highest spiritual truth, see the whole creation as one spiritual family – they cannot harm or hate anyone, as they see everyone as non-different from themselves”.-12th verse: “People looking for success and immediate results pursue ritualistic worship of different gods. This reflects the stage of their spiritual evolution, as people follow the path that is suitable for their own aspirations”.-There are four levels of spiritual seekers: (1) Those who are in distress and seek God’s help (2) Those who pray for material comforts (3) Those who are inquisitive to know what lies beyond empirical comforts (4) Those who have realized the highest spiritual truth.-13th verse: “God created the four-fold system in society based on people’s innate spiritual qualities (gunas) and their actions (karmas).” This verse is often mis-interpreted and should be properly understood. This system was not hereditary – rather it is based on the spiritual evolution and mental constitution of each person, so each one can progress by following his Swadharma. Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness.-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 character types, so each person can determine their swadharma.-The three gunas determine how we interact. These gunas are: (1) Sattva guna: tendency to be spiritually inclined and be naturally meditative (2) Rajo guna: tendency to be dynamic and active (3) Tamo guna: tendency to be lazy and avoid pursuit of higher knowledge.-Chaturvarnya system is not hereditary. Mahabharata has several examples of saints who were not born as Brahmanas, but lived as Brahmanas. One example is of Vyadha, who was born to a meat seller, but was an illumined person (Brahmana), and followed his swadharma of selling meat.-Shankaracharya defines Brahmana as one who has a dominance of Sattva-guna, and who demonstrate the characteristics of sama and dama. Sama is the ability to be naturally contemplative on divine presence. Dama is the ability to withdraw senses of perception and action and keep them focused on higher spiritual ideal.-Shankaracharya defines Kshatriya as one who has a dominance of Rajo-guna, and in whom sattva-guna is secondary. He is dynamic and works hard to acquire power, wealth and success.-Shankaracharya defines Vaishya as one who has a dominance of Rajo-guna, and in whom tamo-guna is secondary. He is interested in trade and agriculture.-Shankaracharya defines Sudra as one who has a dominance of Tamo-guna, and in whom Rajo-guna is secondary. He is interested in serving others.-The system described in 13th verse is a profound analysis of human types found in all cultures and civilizations. In course of time, it suffered from prejudices. Every century, great men emerged to articulate its true meaning.-Buddha explains in Dhammapada the meaning of Brahmana: “Who struggles hard to free himself from desires, who has realized the supreme truth and his real nature, and who is devoid of any wrong thoughts - him I call Brahmana”

Swadharma yoga is defined

In this first ever episode of SwaDharma, Brad, Rachel, and Eric discuss the excessive pressure on students during exam season in our SFU segment. In our pop-philosophy segment, we explore NBC’s The Good Place, Green Day’s Jesus of Suburbia, J Cole’s Home for the Holidays, and the pedagogical benefits of pop-media in an ethics class. Then, we have a very, VERY, special word--a cosmogonic myth, in fact-- from the sponsor of SwaDharma, Abby’ss Blue Hole Brewing. (Abby’ss Blue Hole Brewing: Deeper and Wetter). After bubbling and diving through the Abyss, we’ve got three P’s in a podcast for our ancient wisdom segment: Plato, Pedagogy, Pink Floyd, and a hint of Paulo Friere as we discuss the theory and psychology of Brad’s f’ed-up pedagogy. We’ll also call into question the ethics of the grading system. After a WTF update on UFO’s and drinking bleach (after you, sir), we round things off with some upbeat farm news in our Homegrown segment on the annual return of the BGs. Music: Home for the Holidays- J. Cole https://www.youtube.com/watch?v=-q2koEWp58M Green Day: Jesus of Suburbia https://youtu.be/FNKPYhXmzoE Pink Floyd: Another Brick in the Wall https://youtu.be/YR5ApYxkU-U Bee Gee’s How Deep is your love? https://youtu.be/XpqqjU7u5Yc Willie Nelson and Merle Haggard: It’s All Going to Pot https://youtu.be/A6c6eUeoa9Q SwaDharma is proudly sponsored by Abby'ss Blue Hole Brewing: Deeper and Wetter.

In this first ever episode of SwaDharma published on 4/20, Brad, Rachel, Matt, Sophie, and Irene discuss the Quarantine in our SFU segment. In our pop-philosophy segment, we explore the Tao of Amazon’s Good Omens and balancing the Force in Star Wars: Rise of Skywalker. We sample a quanta of quantum ontology in the writings of Carlo Rovelli (The Order of Time and Seven Brief Lessons on Physics) and we tiptoe through the Milky Way with the help of Carl Sagan’s Pale Blue Dot. We then argue that Bailey’s Irish Cream is dharmic, but that strawberry Bailey’s is adharmic. After a WTF update on Captain Brett Crozier, we round things off with our Homegrown segment on kittens and [censored] chickens. Music: Aerosmith: Living on the Edge, https://youtu.be/7nqcL0mjMjw Queen: You’re My Best Friend https://youtu.be/HaZpZQG2z10?t=8 The Beatles: Fool on the Hill https://youtu.be/wsRatIMUSu8 Sam Henshaw: Redemption https://youtu.be/BZQOw-vq-Ug Twenty One Pilots: Level of Concern https://youtu.be/loOWKm8GW6A Willie Nelson and Merle Haggard: It’s All Going to Pot https://youtu.be/A6c6eUeoa9Q SwaDharma is proudly sponsored by Abby'ss Blue Hole Brewing: Deeper and Wetter.

The lecture was given by Swami Tattwamayananda on April 17, 2020.2nd chapter: verses 62, 63. 3rd chapter: verses 41, 42, 43. 4th chapter: verses 1, 2-You should discipline your senses – do this in the beginning itself rather than waiting for a strong blow. That way, you can get rid of the problem of desire, and not be enslaved by senses.-Desire means obsessive attachment to stimuli from senses, that we know will bring our downfall. We want to get out of it, but we are not able to take to a spiritual ideal, until it is too late. Gita helps us develop spiritual common sense to control our desires.-Intellectual desires, such as in arts and philosophy, can help in the beginning by diverting the mind from sensual pleasures. However, just intellectual pursuit is not enough as it can lead to cynicism. Intellectual desires can also be given a sublime direction.-There are two types of intellectual assertiveness: (1) Creative and constructive, which is grounded in intellectual honesty, as demonstrated by Swami Vivekananda, and (2) Cynicism, where people are stuck in a wheel asking the same questions, without making an effort to listen and get out of it.-An enlightened person is one who transcends happiness and misery, and who looks upon both of them with the same attitude. He is fully immersed in his true identity as the Atman. This gives him immense joy.-62nd and 63rd verse of second chapter explain how one falls in spiritual life. Those who keep thinking of sense objects develop a strong desire to enjoy them. They direct efforts in that direction. When these efforts do not succeed, they become angry, which leads to delusion, which then leads to total confusion of memory and degeneration of the mind.-Unless one can divert the senses towards creative channels, it brings destruction. To divert the mind, one needs to feed the mind with good food.-The Atman is superior to the intellect, which is superior to the mind, which is superior to the senses. Therefore, restrain your senses. By restraining the senses, and identifying with the Atman, one can destroy the obsession of desires.-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.-Doctrine of karma should not be interpreted as fatalism. Rather, karma-yoga is an approach that enables us to do all our duties with full freedom, as the master of our senses, and with steady spiritual common sense.-Story of “Appointment in Samarra” is discussed to illustrate how the doctrine of karma can be wrongly interpreted.-Shankaracharya gives the example of an arrow which has left its bow, but that can change its direction because of a strong wind. Similarly, with our spiritual practices and by the grace of God, we can escape the consequences of unpleasant karma.-4th chapter of Gita continues the discussion of karma and yajna. The theme of this chapter can be described as: “Dissolving action in knowledge”.-Lord Krishna’s teachings come to us from two streams: (1) Narada Bhakti Sutras, which says that through spiritual surrender (Sharanagati), we can convert all actions into acts of worship. (2) Through Gita, which says that through Swadharma, we can convert every activity into spiritual practice.-Lord Krishna says that he first taught Yoga to Surya, who taught it to Manu, who then taught it to Ikshavaku. It has been handed down through the “Guru-shishya parampara”, an unbroken succession of teachers-disciples.-In course of time, this Yoga as lost - because those who were expected to practice it (for example, reigning monarchs) and lead by example, they were unable to control their senses and failed to practice it properly. Whatever they practiced came to be mistakenly known as Yoga.-Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers. Janaka and Ashoka were examples of Rajarshis.

3rd chapter: verses 33, 34, 35, 36, 37, 38, 39, 40The lecture was given by Swami Tattwamayananda on April 10, 2020.-36th verse: Arjuna’s question – “Impelled by what force, do we do unpleasant things, even though we are unwilling?”-37th verse: Lord Krishna says – Kāma (Desire) and Krodha (Anger) are the two great enemies. They are also linked to the two problems of Rāga (attachment) and Dvesha (Aversion), discussed in earlier verses.-33rd verse: Even a wise man is seen as following his natural, psychological disposition. This is true of even great mystics, but they do their natural duties, from a higher perspective. Story of Vyadha is discussed – he was a realized person, but did not give up his profession as a butcher.-34th verse: Our natural tendency is to have attraction or aversion to stimuli from the senses. Mind interprets experiences from these stimuli as Sukha (pleasant) - to which it develops attraction - or Duhkha (unpleasant) – to which it develops aversion.-If we allow mind to be enslaved by these sense stimuli, we are doomed - mind will waver with sukha and duhkha. Mind should be the master of the senses, not enslaved by them.-If we can free the mind from extreme attachment and aversion, we will conserve energy and mind will be in a state of equilibrium.-Mallinātha defines Rāga as: We remember certain experiences of the past that are stored in Chittam. We feel a strange attachment towards them, even though we know it is spiritual slavery.-Patanjali discusses Rāga as something that brings external enjoyment that is momentary. Once it disappears, what is left is unhappiness. Happiness is nothing but temporary absence of unhappiness.-Rāga can be given a spiritual promotion with Bhakti. If you want to love something, have love for something sublime and transcendental. Love God. This sublimation of mental disposition is called Bhakti – it becomes a tool for our spiritual progress.-Dvesha can also be given a spiritual promotion. Have aversion towards things that are not good for us or humanity.-35th verse: It is better to practice one’s own Swadharma, even if practiced imperfectly, than doing someone else’s work in a perfect manner.-Examples of danger when entrapped by sense objects are provided from the animal kingdom. 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.-The intellect should control the mind, which should control the senses. Then senses then become obedient and useful instruments.-37th verse: Kāma and Krodha are the two enemies that draw our mind to actions that we don’t want to do. There are four other enemies: lobha (greed), moha (ignorance), mada (pride), mātsarya (envy). Kāma is the chief enemy.-When kāma emerges in mind, we direct efforts to fulfill it. If we are successful, we are happy. If not, we get angry. Anger leads to delusion, which leads to loss of memory – at that point, senses take control of our whole personality.-This happens despite intellectual awareness, as mind and intellect do not co-operate. Religion and philosophy are tools to free the mind from senses.-38th and 39th verse: As fire is covered by smoke, mirror by dust and embryo by amnion – so also, mind is enveloped by kāma and krodha. Knowledge is covered by kāma – it is like a fire that should be controlled.-Kālidāsa’s Kumārasambhavam: “Youth, money, power – each individually can lead to one’s downfall, if one has no spiritual common sense. What to speak of all them combined together”.-40th verse: Kāma resides in the antaḥkaraṇa (mainly mind), five senses of perception and five senses of action. Antaḥkaraṇa refers to four compartments: mana, buddhi, chitta, ahamkara.-When kāma enters the mind, it activates the senses of perception and action, prompting them to fulfill the desire. Slightest failure can have a devastating effect on a mind that is not in control of senses.-Ancient ayurvedic verse from Sushruta Samhita, emphasizes that physical health needs to be complemented with a pleasantly disposed and contented mind, senses and spirit.-This is only possible by linking the mind to the transcendental because psychological problems can only be solved at the spiritual level. Mind can be given a higher orientation by feeding it with spiritual ideas – then it becomes stable. Then it can look beyond the world of senses. It remains steady in pain and pleasure, happiness and adversity.

In this first episode of SwaDharma, Brad, Rachel, and Eric discuss the notions of karma and samskara and their relationship to Justice and essentialization (race, gender, sexuality, etc). Segments: SFU, WTF, and Homegrown. Music: Boy George, John Lennon, Earthgang, Samm Henshaw, Willie Nelson, and Merle Haggard. Sponsored by Abby'ss Blue Hole Brewing: Deeper and Wetter.

3rd chapter: verses 22, 30, 31, 32, 33, 34, 35The lecture was given by Swami Tattwamayananda on April 3, 2020.-In the 30th verse, Lord Krishna provides a unique approach to life as a whole. With complete absorption in Brahman and a mind centered in Atman (Adhyātma-chetasā), take a spiritual attitude to life. Do this by surrendering all actions to the Lord. By doing so, one can perform all duties, free of worries.-When we perform our work with the sense of “doership”, it creates mental burden. This can be remedied by dedicating all actions to the Lord, as if one is performing them as a servant for the Lord. By doing so, one can go about doing his duty or even sit quietly not doing anything, free of any stress.-Any duty – one involving technical work or the duty of sitting quietly at home during a lockdown – becomes pleasant with Adhyātma-chetasā. With this attitude, one should have the strong conviction that he is an instrument in the hands of the Lord and dedicate all actions and results to Him.-Karma Yoga is not limited to physical actions alone. Every word, thought, idea and speculation can be linked to Yoga, by combining Tyāga and Yoga. Join every activity to a higher spiritual ideal through Tyāga – this can be done by developing Adhyātma-chetasā.-22nd verse: Lord Krishna says: “There is nothing for Me to do by which I want to attain anything. Still, I don’t keep quiet. I do everything as Swadharma”. Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness. When we do our Swadharma, we find contentment.-If we do not do our duty as “Swadharma”, without attachment, there is every chance we will do it as “Paradharma”. To avoid this, we should stick to Swadharma.-Lord Krishna: A person who is inactive when he has work to do – such a person will go down in spiritual and material life. On the other hand, a person who performs duties with full dedication but without attachment – such a person will accrue the fruits of actions, and will not be bound. He will know the essence of everything and is called “Tattwa-vit”.-Those who constantly practice this teaching – that all actions should be performed with a spiritual attitude, dedicating the actions/results to God – they will be on the path to spiritual freedom and will be free from all bondages.-Lord Krishna: This universal teaching should be practiced with great śraddhā, without unnecessary criticism and fault finding. śraddhā helps us evolve and sublimate our ego, which allows us to pursue a higher spiritual ideal.-Shankaracharya says: “If our ego is strong and we cannot practice giving up the sense of doership – then do your work for the sake of the Lord like a servant serving the master. Spiritual seeker with this Adhyātma-chetasā becomes free from all worries and sorrow. Any person who does not listen to these teachings, becomes a victim of his skepticism and remains imprisoned within the walls of his worries”.-Prakriti has two meanings: (1) External nature of the phenomenal world (2) Human consciousness. If we think of ourselves as the evolute of Prakriti, we cannot develop Adhyātma-chetasā. One who can detach from Prakriti is a jñāni, and becomes liberated.-33rd verse: Even a wise man may follow the characteristics of his external nature, because of his Prārabdha -karma. However, what is common across all wise men is this Adhyātma-chetasā.-34th verse: Attachment and aversion to senses are natural – however, jñānis are not bound by these. They look upon them as natural characteristics without identifying with them.-35th verse: It is better to practice one’s own Swadharma, even if practiced imperfectly, than doing someone else’s work in a perfect manner.-Even the attempt of performing Swadharma has spiritual value, as it saves us from following “Paradharma. Swadharma also helps in purification of our ego, by investing it in actions that are for the good of others, and thereby opening the pathway to spiritual freedom.

In this first episode of SwaDharma, Brad & Rachel discuss Covid-19 in our SFU segment, then discuss passages from Anantanand Rambachan's "The Advaita Worldview," and briefly touch on RgVeda X.90 (The Purusha-Sukta) before ending with our Homegrown segment on spring chickens. Music from Pussycat Dolls, The Matrix: Revolutions, Kenny Rogers, and the Zac Brown Band. Proudly sponsored by Abby'ss Blue Hole Brewing: Deeper and Wetter.

3rd chapter: verses 22, 23, 24, 25, 26The lecture was given by Swami Tattwamayananda on February 14, 2020.-Karma-Yoga is the science of combining spiritual values in our secular worldly duties. It can be practiced in every moment, with every thought, every word and every action.-22nd verse: People follow the path of the enlightened ones. The enlightened person does not sit quiet – instead, he is always active. In a state of contentment, he acts. This is true of all great spiritual teachers.-Contentment refers to the feeling: “I have done what I should done, and I have achieved what I should have achieved”. This is possible when action and contemplation are combined, and when we practice detachment from desires.-Action is problematic for the un-enlightened – he feels enslaved, is driven by desires, and the sense of incompleteness prompts further action. Action is a blessing for the enlightened, who works as a master for the good of others, and has no need to work for selfish purposes.-23rd and 24th verse: Lord Krishna says: “If I did not continue my work, the whole world will perish”. He means that since people follow the enlightened, if he preaches a philosophy of inaction, people will imitate and there will be disaster.-Lord Krishna: Never go about teaching the highest spiritual ideal to people who do not have the spiritual maturity to understand its true implications. All great teachers come down to the level of the student. Ashoka’s example is cited from Indian history – because he tried to force a uniform social structure based on a high ideal, the country was ultimately invade by barbarians.-Imitation is a problem and blocks path to future progress. It prevents one from achieving the qualities that can only be achieved through hard work – those qualities alone takes one to the highest level.-25th verse: There are two types of people. (1) Those who work hard with motive and are ignorant of the higher philosophy of Karma-Yoga. For them, every small problem becomes a big headache (2) Those who work equally hard, but who are grounded in Karma-Yoga, and see their work as Swadharma. They are not worried and are called Vidwan.-Detachment does not mean lack of sensitivity. Rather it means doing more for the good of the world, as a master of the senses, with mind as friend, and facing unpleasant duties with a smile.-26th verse: One should not try to disturb the natural understanding of the average person. For the average person, the sense of purpose helps him organize his actions. All of his actions are crystallizations of his vasanas and samskaras. If we tell such a person to work without a sense of purpose, their mind will go blank.-Shankaracharya’s life is discussed: At the age of seven, he 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. He then walked the Indian subcontinent four times and left by the age of thirty-two. His life is an inspiration but an average person cannot imitate his example.-Sri Ramakrishna and Girish Chandra Ghosh’s story is discussed to illustrate how a teacher determines what is the right spiritual dosage for the student. Girish had high integrity but was an alcoholic and not ready to do even a single prayer every day. Sri Ramakrishna asks him to give him his power of attorney. Thereafter, it became impossible for Girish to touch alcohol, and he transformed into a saint.-Every person should evolve gradually. The difference between a Buddha and an average person is of degrees, not of kind.-We can generate healthy samskaras by our own effort and starting this instant. We start by doing good actions because we have freedom at a physical level but not at mental level. Physical actions done with noble objective generate healthy samskaras.-Witness-ship is a higher state of spiritual evolution under Vedanta, where we observe our own mind as Sakshi. Samskaras of mind become objectified, resulting in non-attachment.-Sankhya philosophy is dualistic and does not accept witness-ship. This philosophy believes in (1) Purusha, who is effulgent but inactive and (2) Prakriti, which is non-effulgent but active.-Advaita-Vedanta accepts the psychological analysis of Sankhya. For example, its theory of evolution and how the chakra of actions, vritti, samskaras and vasanas operate.

Swadharma Nishtha 2 : Pujya Sant Shri Asharamji Bapu Satsang

Swadharma Nishtha 1 : Pujya Sant Shri Asharamji Bapu Satsang

Swadharma Nishtha 2 : Pujya Sant Shri Asharamji Bapu Satsang

Swadharma Nishtha 1 : Pujya Sant Shri Asharamji Bapu Satsang

Swadharma Nishtha 1 : Pujya Sant Shri Asharamji Bapu Satsang

Swadharma Nishtha 1 : Pujya Sant Shri Asharamji Bapu Satsang

Swadharma Nishtha 2 : Pujya Sant Shri Asharamji Bapu Satsang

Swadharma Nishtha 2 : Pujya Sant Shri Asharamji Bapu Satsang

3rd chapter: verses 12, 13, 14, 15, 16.The lecture was given by Swami Tattwamayananda on January 24, 2020.-Verses 12 & 13 have a contemporary significance. They discuss the importance of living in perfect harmony with nature, and how that helps us to live in perfect inner harmony.-Yajna has two meanings: (1) Vedic rituals for harmony and peace of the world, material prosperity, well-being of relatives, etc. (2) Any noble activity done with a sense of sanctity and sacredness, for the good of others. Gita discusses Yagna in its broader sense of noble activity.-12th verse: Those who eat and cook for themselves, produce food and wealth only for comfort and luxury, without sharing with others – they don’t eat food, they eat sin. On the other hand, those who get things from nature, but give part of it back to nature, they will be liberated from their sins. Giving back means practicing contentment, practicing absence of greed and having a sense of sanctity and sacredness.-If we only take from cosmos/nature without giving back, we exploit and disturb the existing balance of life. Nature then responds with problems such as climate change, famine and environment pollution. When the balance of nature is disturbed, our lifestyle also gets disturbed at an internal level.-Satyam means truth. A person will not deviate from the path of harmony if he practices truthfulness and feels contented.-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.-12th verse refers to two types of people. First type “live to eat” – they are driven by extreme greed and exploit nature. Second type “eat to live” – they are driven by a higher philosophy and consume food only to keep physical life intact.-Verses 14 & 15: From food, living beings come forth. Food comes from grains and grains come from rain. Rains are a result of Yajna. Yajna comes from Karma, which are prescribed in the Vedas. Vedas are imperishable and describe the highest philosophical truth. We are part of a cosmic cycle. When we take action as a sacrifice, as part of the cycle, we renounce our selfish desires. Therefore, all higher ideas are centered on principles of renunciation and unselfishness.-Physical bodies, mind and speech are affected by the food we eat.-Law of Karma and the doctrine of re-incarnation: whatever we do affects our own life and life outside of us. Everything is inter-related and nothing is without a cause. Law of karma is more powerful and more lasting than any scientific law, which can be modified as nature unfolds its secrets.-All actions leave an invisible residual effect, as well as a tangible visible result. The invisible residual effects form tendencies in our character, which stay with us. We get from nature according to how we deal with nature.-All rituals in Karma-kanda of Vedas, are based on giving back to nature a fraction of what nature gives you. One important principle in fire ceremony (homa) is to offer to fire something that we use in everyday life – such as milk, butter and cooked food. One should use mother earth and all that it provides with a sense of sanctity and sacredness.-Vedic mantras emphasize harmony and balance of nature. Let the earth, clouds, skies, plants, trees and the entire cosmos remain pure, undisturbed, and in perpetual peace and harmony.-16th verse: He who follows this cosmic wheel of Ritm, principle of inter-relatedness and lives in harmony with nature – he lives in contentment. Others, who disturb cosmic life live in sin. Sin means something that we do to harm others and which, ultimately, harms us.-Cosmic wheel has two meanings: (1) Wheel of harmony. Live life in a way that gives peace to others and that is in harmony with nature. (2) Continuous cycle of life and death prompted by karma. Allow nature to live in prosperity; nature then allows you to do so.-Yajna can be practiced in every action and every moment. Gita presents Swadharma as a way to practice Yajna bring cosmic harmony in everyday life and action. Swadharma is our natural way of work and that we feel perfect harmony with. When we do our Swadharma, we derive inner contentment. When we do work as Swadharma, we won’t exploit nature and won’t disturb the inherent harmony that exists.-Chakra is discussed in various traditions such as Buddhism, Vedanta and Tantric tradition. It refers to the cycle of being born, doing actions, dying and being born again. Death is a comma or a semi-colon, not a full stop. Vedanta states that you come out of this cycle when you recognize your own spiritual reality. Buddhism says that when you attain Nirvana, you transcend this state of endless cycles.

In this third first episode of SwaDharma, Brad and Rachel share their initial experiences with the Hindu Theology known as Advaita and reflect on the sacred syllable AUM and on Advaitin Christianity. For our news segment, WTF?, we reflect on the reality of anxiety and generally feeling overwhelmed by the state of our oikos – this planet we call home – and then end with our popular and “highly” informative segment, "homegrown". As always, today’s episode of SwaDharma is proudly sponsored by Abby’ss Blue Hole Brewing Company: “Deeper and Wetter.”

This lecture was given on November 3, 2019, at the Vedanta Society of Northern California by Swami Tattwamayananda.-According to Sushruta Samhita, an ancient Sanskrit Ayurvedic Text, a healthy person is one whose body, mind and soul are in a state of perfect stability.-The mind often does not want to cooperate with us. There is a conflict between what we want to do and what we end up doing in the form of mental blocks. Modern medicine may only postpone the problem.-Kalidasa says that youth, money, authority over others, and lack of wisdom each can cause serious problems. -The mind is compared, in ancient Sanskrit texts, to a monkey who is drunk on alcohol, has gone mad, has been bitten by a scorpion, and possessed by a ghost. William James calls it the stream consciousness.-In Yoga, the concept of Citta-Prasada refers to a clear balanced mind, controlled by spiritual common sense. When we observe our own mind, we do not identify with our emotions. -Spiritual common sense means not only knowing something but also learning to handle what we know.-Because we cannot directly control what we will think at any time, we make use of our ability to control our physical activities. Physical energy can be converted to positive spiritual energy through selfless dedicated work for a noble cause or a spiritual ideal (Karma Yoga).-Vyasa’s commentary on Patanjali’s Yoga Sutra compares the mind to a river (citta nadi). It will either flow to the auspicious or to the negative, but it certainly cannot keep still. Direct the mind towards positive channels through good physical actions and consuming positive ideas.-To permanently solve the problems of the mind, we must link the mind to something stable and beyond the mind – Atman – the transcendental Reality as a witness. -Anxiety is foreign to our mind. -Even a strong positive intention to do something noble will generate an invisible spiritual wealth in our mind. -To break the cycle of anxiety, we must learn to perform actions without being enslaved by utilitarian ideas (the prison of short-term goals).-Buddha calls it being from desire (trshna).-We must learn to link ourselves to something beyond the mind. The mind automatically focuses on immediate short-term results. -When we try to make a change and move towards a more noble way of life, we may be confronted by postponement, procrastination, false justifications, and taking things for granted.-To obtain clarity and stability of mind (citta-prasada) we must take in good mental food rather than poisonous food. -We can learn to think of a higher ideal. We can have a sublime ideal, a higher worry (Parinama Duhkha from Patanjali’s Yoga Sutra). Buddha is a great example. -We evolve a sublime ego, dedicated to serving God. This gives a promotion to work - a new definition of work. This kind of work gives peace of mind and evolves a stable mind. -The concept of Swardharma from the Bhagavad Gita sublimates our activities towards a higher ideal. -We evolve from a state of work exclusively, to a state of both work and worship, and finally to a stage where all work is worship. -When all work is saturated with the spiritual ideal, we can no longer become too anxious.-We experience mental imbalance because our actions may not be in harmony with our duties (satyam, dharma, ṛtam). We can rebalance by performing Swardharma.

Chapter 3 Verses 2, 7, 8, 9. The lecture was given by Swami Tattwamayananda on October 25, 2019.-Gita ends with the verse: “Wherever the ideals of action and contemplation are present, there will be victory, prosperity, success and stability of life”.-Third chapter of Gita starts with a question from Arjuna, as he was facing a conflict. He asks which path is better – path of action or path of contemplation. Arjuna had a serious misunderstanding and came to the wrong conclusion that it is more desirable to remain in a path of perfect contemplation with no action.-Not only is it impossible to remain inactive, but also it is dangerous. If we do not divert our mind towards positive channels, mind naturally turns to its own channels, which may be harmful.-It is easier for the mind to stay focused when we are active. When we are physically inactive, mind becomes more agitated. It is psychologically impossible for a beginner to remain inactive at the mental level.-One should avoid selfishness. One should not avoid activity. Action is needed to refine and sublimate the mind and ego. Mind can be turned into a friend with activity.-Arjuna misunderstood that being a Yogi means to be physically inactive. Spirituality needs mind and senses of action/perception, as it expresses itself through them.-Gita presents Swadharma as a way to stay properly active. Swadharma is our natural way of work, what we feel perfect harmony with. When we do our Swadharma, we derive inner contentment.-Even if one is not engaged in work that he feels perfect harmony with, he should interpret what he is doing as Swadharma. Then every action is turned to our advantage, advances us spiritually and gives us inner contentment.-One who claims to have transcended action but mentally keeps thinking about what he could have achieved – such a person is a hypocrite. Hypocrisy blocks all channels of growth. Our pretention to have reached the goal will permanently prevent our ability to reach that goal.-In the 7th verse of 3rd chapter, Lord Krishna gives a picture of a real Yogi. One who has mentally restrained his senses, works hard with a strong motive and whose mind is not enslaved by the work – such a person is a Yogi. He has perfect equanimity of mind and is always serene and happy. Contrasting examples are provided of an executive who is a Yogi versus a hypocrite.-Action is always better than inaction. Inaction out of laziness is worse than action with a definite purpose. Even better is to combine that action with contemplation. Then every action becomes an active help in our spiritual progress.-The highest spiritual person is able to see inaction in action and action in inaction. When he works hard, he understands that it is the body/mind that is working and that his “real I” transcends all action and is not doing anything. Therefore, do your work.-Swami Trigunatitananda’s example is provided. He was a traveling monk before coming to the US. In 13 years, he built the old temple, shaped the Vedanta Society, built a printing press, preached across the city and inspired people to renounce. All along, he never felt he was doing anything.-Yajna has two meanings: (1) Vedic rituals for harmony and peace of the world, material prosperity, well-being of relatives, etc. (2) Any noble activity done with a sense of sanctity and sacredness, for the good of others. Gita discusses Yajna in its broader sense of noble activity.-Gita provides a graphic symbolism of Yajna with the Brahmarpanam mantra. It says: “What we offer is Brahman, the act of offering is Brahman, the fire on which it is offered is Brahman, the one who is offering is Brahman, the one who is the beneficiary is Brahman, and the one who supervises is Brahman”. Every secular activity becomes spiritual.-Another illustration of Yajna is provided. Rivers are filled with water by rains. Rivers empty in the oceans. Sun absorbs the water from the oceans and turn it into clouds. Clouds come down as rain. Rain sustains human life with crop. This whole creation and sustenance is a silent, invisible Yajna that is going on.-Lord Krishna says: “Any activity that you do other than as Yajna becomes a bondage. Whatever you do, do as Yajna, free from all attachments”. Yajna becomes a blessing to others and helps us in our spiritual growth. To turn any activity into Yajna, do it without any expectations.-Bhoga and Yoga can be combined, if Bhoga is practiced with Tyaga (renunciation). Look upon everything as expression of one Divine Reality. Understand the transient nature of the activity and its limitations. With this awareness, one can enjoy Bhoga without obsessive attachment.-Bhagavan is used to refer to someone who is endowed with six Bhagas (great spiritual characteristics). (1) Great effulgence (2) Great prosperity (3) Great power (4) Great knowledge (5) Great renunciation and (6) Great reputation. Another interpretation of Bhagavan is a spiritual teacher who can see beyond the division of past, present and future of creation and is endowed with superlative wisdom.

In this first ever episode of SwaDharma, Brad and Rachel discuss Black Liberation Theology. We'll begin talking about Kanye West’s “Jesus Walks,” followed by a discussion of James Cone’s "God of the Oppressed," then we’ll listen to some Jefferson Bethke. We’ll end with our news segment, WTF? on Ellen and W. and end with our popular segment, "homegrown". As always, today’s episode of svadharma is proudly sponsored by Abby’ss Blue Hole Brewing Company: “Deeper and Wetter.” Thanks for joining us today and we hope you enjoy this episode of SvaDharma!

Chapter 3 Verses 1,2,3. The lecture was given by Swami Tattwamayananda on October 11, 2019.-First and second chapters of Gita provide background on this entire spiritual classic. 55th through 72nd verses of 2nd chapter of Gita discuss the characteristics of an enlightened person.-Second chapter concludes with: “In this state of Brahmi-Sthithi, one becomes fully established in Brahman, attains oneness with the all-pervading Absolute Reality, and is fully liberated from the life-cycle of birth and death (Brahmi -Nirvana)”. Buddhism’s ultimate goal of human existence through Ashtanga-Yoga is Nirvana, which is more or less identical to this state of spiritual attainment .-Gita starts with Arjuna’s predicament towards a duty that he is expected to do, but that is unpleasant to him.-To address Arjuna’s predicament, Lord Krishna first instructs Arjuna with the knowledge of Atman, which is within all of us – which is eternal, imperishable, immortal and cannot do harm to anyone. All things at the empirical level are transient. A man of refined wisdom doesn’t worry about what happens to the body, as he knows that within the body is the immortal Atman.-Lord Krishna then instructs Arjuna with the knowledge of Karma Yoga. One should do his Swadharma, which is duty that naturally comes to us by virtue of our qualification and fitness.-Lord Krishna then instructs Arjuna with the characteristics of an enlightened person who remains steady in spiritual wisdom and contented in his true nature.-Lord Krishna finally instructs Arjuna about the highest state – Brahmi-Sthithi.-Arjuna misunderstands the essence of all these instructions. He thinks that is he has a choice of (1) Karma Yoga, where action is involved OR (2) Brahmi-Sthithi, where no work is involved (as he wrongly interprets it) . He thinks he can avoid his predicament by choosing the highest state. He did not realize that people like Buddha/Christ, who realized this highest state, were very active after realizing that state.-Arjuna thinks that he can avoid the problems and work by avoiding it. This is a very serious misunderstanding. That was why Arjuna was in need of a proper understanding of the dynamics of Karma-Yoga.-Arjuna’s conflict tells us that he was a man of some refinement. Conflict doesn’t exist for people in two categories: (1) Who become like Buddha (2) Who are spiritually no different from animals. All great concepts in humanity came from people who experienced some inner conflicts. Among the five Pandavas, Arjuna was the most fit for Lord Krishna’s teachings.-Karma-Yoga has three levels. Lowest level reflects as inaction and lethargy and is due to Tamas. Next level is a state of dynamism and is due to Rajas. The state beyond this combines dynamism with spiritual values such as unselfishness, where one looks beyond tangible rewards. In the highest state, whatever we do, we do as an offering to God or for the good of others, with a sense of sanctity and sacredness – we are then able to combine action and contemplation in our life.-Arjuna had two misunderstandings. (1) He thought that the path of Karma-Yoga and the path of Jnana-Yoga are mutually different AND (2) He thought it is a matter of his own choice, which of these two paths to choose.-Example is provided of a child who wants to choose between studying alphabets of pursuing a PhD at Harvard. It is not a matter of choice, rather one of evolution.-In the first two verses of Chapter 3, Arjuna expresses his preference for the path of contemplation. He seeks clarity why Lord Krishna wants him to pursue the path of Karma-Yoga.-Lord Krishna answers – The path of wisdom is for those who are spiritually evolved. Those who have desires, goals and obligations – such people should follow the path of Karma-Yoga. Once they do their duty without being enslaved by results, they will become free from all forms of desires. Then they can then graduate to the next level and follow the path of wisdom.-When we do things that have no tangible benefit associated with them, we derive inner contentment (Chitta-Prasada). This is also a proof that we are moving in the right direction.-Karma done as Yoga generates Chitta-Prasada. Karma done as karma alone does not generate Chitta-Prasada. Karma-Yoga generates spiritual wealth, frees the mind from conflicts and is a royal highway that takes one to the highest goal.-Beyond Kant's Categorical Imperative.-Sri Ramakrishna and Hazra’s story is discussed. Hazra had left his wife, children and old mother in his home, to pursue a spiritual life. Sri Ramakrishna scolds him for neglecting his duty as an householder and asks him to go back. God won’t listen to the prayers of one who neglects his duty.-Parents should inculcate spiritual values in children and provide them with a higher ideal. This will help children to work towards success but also handle that success effectively.-Arjuna’s conflict should be distinguished from a normal conflict, which disturbs the mind. Arjuna’s conflict is like a divine discontentment, when one begins to look for higher spiritual values. The unpredictability in life has the seed for this higher value – one looks towards the spiritual realm when the answers are not found in the worldly realm. People should stop looking for utilitarian benefits all the time – they can then appreciate spiritual values.-Sattva-Guna enables one to practice Karma-Yoga. It gives one the ability to go beyond tangible rewards. Karma-Yoga also generates Sattva-Guna.-Change of pursuits by itself does not generate Chitta-Prasada. One should practice Karma-Yoga in whatever pursuit they are involved in.-Our attitude to work is what matters.

Chapter 2 Verses 71-72. The lecture was given by Swami Tattwamayananda on September 27, 2019.-55th through 72nd verses of 2nd chapter of Gita discuss the characteristics of an enlightened person, how he deals with this world and how he is different from someone who is not enlightened.-72nd verse: In the midst of being engaged in daily activities, he is able to connect with something higher than the mind (“yoga”), and attain “Shanti” (inner contentment), which is the positive, spontaneous and natural state of the mind.-The mind of an enlightened person is like an ocean, always undisturbed in the midst of daily duties and obligations. -The ocean neither rejects the rivers pouring waters into it nor goes out of the way to welcome them.-If our mind is like a small stream, then even a tiny stream can cause it to overflow.-True nature of the mind is one with Atman. Anxiety is alien to the mind. Mind connects with external objects through the senses – when it cannot attain what it desires, it becomes agitated.-To identify its true nature, the mind should be linked to Atman (“yoga”), which is all-pervading, immanent, nature of bliss and always in a state of equilibrium. Then mind becomes peaceful.-Psychological problems do not have permanent solutions at psychological level. The solution lies beyond the mind, at a spiritual level.-The spiritually enlightened person is detached. He realizes that his true identity is beyond the body and mind and that “his real I” won’t be the enjoyer of empirical comforts. He as the “real I” is present everywhere and in everything.-Hindu metaphysics approach existence from three angles. (1) Absolute reality or Paramarthika-sat, which is Atman (2) Empirical reality or Vyavaharika-sat, which is the changing world and (3) Conceptual reality, which we create in dreams.-One of the causes of anxiety is that we expect permanence from things that are inherently impermanent. What we experience in everyday life is vyavaharika-sat. We need to understand that there is a transcendental reality beyond the empirical and approach pleasant and unpleasant situations in the empirical world without being affected by them. We should have a transcendental link to paramarthika-sat.-Once we become aware of the Absolute Reality, we become established in the state of lasting contentment and peace. When the body comes to an end, we become one with the Absolute Reality and attain absolute liberation.-This lasting peace can also be attained while living in this world. Buddha and Christ are examples of enlightened humans, who were active after enlightenment. They just looked at the world from a different perspective.-Per Shankaracharya, one does not have to wait till the end. The divine truth can be attained by anyone who follows spiritual disciplines such as (1) Discrimination between unreal and the Real (2) Renunciation of what is unreal (3) Self-control: shama, dama, uparati, titiksha, shraddha and samadhana (4) Mumukshutam (5) Shravanam (6) Mananam (7) Nidishyasana.-One should look upon all their duties and actions as “swadharma”. Do your duties with sanctity and sacredness - not for results, but for spiritual evolution. Then every action becomes a tool to achieve inner contentment. One feels: “I have done what I ought to have done” and “I have attained what I have ought to have attained”.-Swadharma goes beyond Kant’s concept of duty and Categorical Imperative. It adds a sense of sanctity, sacredness and provides a path to inner contentment.-Gita prescribes three paths for people with different temperaments. Karma Yoga, Bhakti Yoga and Jnana Yoga.-Karma Yoga: Our active tendencies can be given a spiritual upliftment. “Karma” means action and “Yoga” means a spiritual link. By giving every action a spiritual link, our karma becomes karma-yoga. Detachment in karma-yoga means that mind is linked to a higher ideal and not enslaved by the results.-Bhakti Yoga: Our natural faith and religious practices are given a higher spiritual direction. As we evolve, we go beyond rituals and experience the presence of God both inside and outside the place of worship.-True religion can be practiced every minute, in every action and in every thought. As we evolve, the line of demarcation between secular and spiritual vanishes. We see the whole humanity as one spiritual family.-Who is the highest devotee of God? “One who feels the presence of God in everything, everywhere, in every action and in every word” AND “one who feels the presence of whole humanity and creation in God.”-Jnana Yoga is the third path and is suited for those who may be agnostics and opposed to creationism. They can use this path to realize that there is one divine reality present everywhere and in everything.-God is only an approximation of the highest non-dualistic experience. A sincere seeker will go beyond the conventional God idea and realize that the divine reality is present in all of us. At experience level, there is no difference – only perfect harmony exists.-Reference to Shankaracharya and Madhwa.-Shankaracharya on Jivan-mukti-Evil can be explained by our incomplete spiritual evolution and that we have different tendencies/samskaras. We can neutralize it with our own personal effort and increasing the percentage of positive tendencies in the world.-In Kali-yuga, we have universal access to great ideas. This can be used as a tool for positive change.-Prelude to third chapter of Gita (Karma Yoga) is provided. We cannot keep quiet mentally/physically even for a split second. At the same time, our actions may bring unpleasant results. This helplessness of the mind can be addressed by feeding it positive spiritual food. Lord Krishna then unfolds a unique strategy of how to bring spirituality/contemplation in every action and moment of our life.

This lecture was given on September 22, 2019 at the Vedanta Society of Northern California by Swami Tattwamayananda.-Spiritual common sense is valuable and rare. It is rarer than intellectual brilliance and scholarship.-Spiritual common sense is an internal balancing mechanism that allows us to see the limitations of empirical activities. It is not tied to intellectual brilliance, which can conceal our natural and higher faculties.-Bhagavad Gita describes a Rajarshi. A Rajarshi is a philosopher-king. As a king, he is active, successful and efficient in conducting executive, legislative and judiciary powers. As a philosopher, he is a “Drshta”, who sees far into things, keeps the transcendental reality in mind and understands the limitations of his powers. This gives him spiritual common sense.-According to Vedanta, the empirical world is transient. What we experience in everyday life is “व्यवहारिक-सत्य”, a relative reality. We need to understand that there is a transcendental reality beyond the empirical and approach pleasant and unpleasant situations in the empirical world without being affected by them. We should have a transcendental link to “परमार्थिक-सत्य.”-Kant’s concept of duty is devoid of spiritual content and transcendental value. Kant justified righteousness based on whether it fulfilled a sense of duty – this leads to ultra-pragmatism and pursuit of empirical happiness alone. We should be able to look beyond duty and understand where pursuit for empirical happiness ought to end.-Ishavasya Upanishad begins: “There is one transcendental, omnipresent, immortal Reality that goes beyond the empirical. After being convinced of this reality and relative nature of the empirical world, we should work hard. We can then enjoy the world by renouncing the wrong notion that empirical success is the only thing to be achieved”.-Kalidasa’s Kumarasambhava: “Youth, money, power – each individually can lead to one’s downfall, if one has no spiritual common sense - what to speak of all three combined together.”-Swadharma helps us translate what we know intellectually into spiritual common sense. It is impossible for the mind to remain quiet. At the same time, every action leaves an impression on the mind. Swadharma helps us get out of this conundrum by developing “rishitvam” towards life as a whole.-Swadharma is a duty that is natural and spontaneous. It justifies its own existence and comes to us unasked by virtue of our natural qualifications. Swadharma is different from “Dharma” which is a regulating principle.-The mind gets spiritually enriched while performing Swadharma. We feel inner contentment. We feel “I did what I ought to do”.-Vyasa’s story is discussed. Vyasa wrote the Vedas and Mahabharata and yet was depressed. Narada advised him to write something that provides direct instruction on spiritual evolution. Vyasa wrote Bhagavata Purana and narrated the story of Lord Krishna and found inner serenity.-Success in life is no success if one is not able to enjoy the success. Develop spiritual common sense. Understand the limits of duty and link yourself to the transcendental. Interact with the transcendental reality through Swadharma. That will give you inner contentment and take you spiritually forward.

Chapter 2 Verses 41 - 44 The lecture was given by Swami Tattwamayananda on April 19, 2019. - Swadharma harmonizes the secular and the spiritual. We are able to do even our secular duties in a spiritual way. - Swadharma is the creative utilization of human energy resources. - Swadharma saves us from the tyranny of ultra-pragmatism. - It guards us against our natural obsession with short-term goals. - Verses 42 - 44 refer to the distorted views of the Purva-Mimamsakas who insist on the Kamya- karmas and the injunctions for the performance of Vedic rituals while denying their spiritual character. They reject the ultimate spiritual goal of human life. -A brief description of the Vedic injunctions: 'apurva-vidhi', 'niyama-vidhi', and 'parisamkhya-vidhi'

Chapter 2 Verse 39 - 40 The lecture was given by Swami Tattwamayananda on April 12, 2019. -While Swadharma is natural, effortless, inherent and our own, Para-dharma is artificial, alien and false. -Swadharma and avoiding bitterness-Swadharma and conservation of energy and facing the conflict of propriety-Swadharma: an antidote for fragmentation of mind and loss of mental energy-Swadharma as 'Yajna': the sacrifice of selfishness -Swadharma is the path to self-fulfillment. Being at peace with ourselves, we take responsibility for our destiny.-Swadharma and the psychology of happiness -The Jiva's cyclic transmigration crosses all boundaries.-When we practice the ideal of Swadharma we have no conflict, we do not fight with ourselves.

Chapter 2 Verse 31 - 38 The lecture was given by Swami Tattwamayananda on April 5, 2019. -Swadharma: natural and spontaneous -An antidote for our perverse notions of freedom and passion for the rationally indefensible -Description of a perverse tendency for self-deception and untruthfulness and its cascading consequences (with a courtroom illustration) -References to Dostoevsky's 'Notes From the Underground' -A contrasting study of 'Adhikarivaada' and 'the Parable of the Sower' from the Bible.

Chapter 2 Verse 31The lecture was given by Swami Tattwamayananda on March 29, 2019. The Bhagavad Gita presents a high ideal on inner spiritual transformation through the practice of Swadharma. The important teachings of the second chapter are: 1) The Atman is deathless, unchanging, immortal and eternal.2) The body is transient.3) The ideal of Swadharma.4) The characteristics of a Sthitaprajna (a man of steady wisdom or a spiritually illumined person).

Chapter 2 Verse 11 - 13The lecture was given by Swami Tattwamayananda on February 15, 2019. - You were never non-existent. You will never cease to be. You are eternal.- Atman: our timeless transcendental dimension- The secular merges in the spiritual.- Spiritual food is needed for a healthy mind.- Swadharma: resolving our inner conflicts- No separation between the spiritual and the secular

In this episode I sit down with stand-up comedian Navin Kumar who after struggling to manage his corporate job with his comedy career took part in a volunteer self-discovery program called 'Swadharma' in Auroville, Pondicherry. He tells me about the events that lead him to participate in that program, what that program taught him and how his life changed after that.

Haresh Manglani is a healer based in Hong Kong. He started his career off as a banker at HSBC and a trader but after some time exploring his passions began to realize the enjoyment he had when he began to practice non-intrusive healing in the form of 'BodyTalk'. We talk about the challenges he faced transitioning from a world of certainty and finding the conviction to transition to his life's purpose (swadharma) as a holistic healer and mentor. His work can be found at www.hareshmanglani.com