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Bhagavad Gita | The Essence of Vedanta podcast cover art

Bhagavad Gita | The Essence of Vedanta

ByVedanta Society, San Francisco
173 episodes

Podcast Summary

Swami Tattwamayananda’s class on Srimad Bhagavad Gita is held at the Vedanta Society of Northern California, San Francisco (founded by Swami Vivekananda in 1900) on Friday evenings in the First Universal Hindu Temple in the West (founded by Swami Trigunatitananda in 1905). Classes are held on Friday night at 7:30 pm. All are most welcome.The Srimad Bhagavad Gita is the most important spiritual classic of Hinduism.Swami Tattwamayananda, currently the Minister of the Vedanta Society of Northern California, San Francisco, (originally founded by Swami Vivekananda in 1900) served in various centers of the Ramakrishna Order in India as editor, publisher, and teacher of Sanskrit, Advaitic texts such as Sri Shankaracharya's commentaries on the 'Prasthanatraya' (the fundamental Sanskrit texts of Vedanta philosophy), Buddhism and Indian philosophy. He underwent traditional training in Hindu scriptures, Sanskrit, Vedic and Vedantic literature for many years, from his early days. Before coming to the United States in January 2012 he was teaching Sanskrit, Vedantic scriptures and Indian philosophy at the Training center in Belur Math, the institution that trains the monks of the Ramakrishna Order at the headquarters of the Ramakrishna Mission, Kolkata, India. Apart from his traditional education, the Swami has also received modern University education in English literature, psychology, European history, and Western philosophy. He is frequently invited for lectures on Yoga, Vedanta, and traditional Hindu scriptures and for participating in interfaith dialogues.For more:Web: www.sfvedanta.orgLivestream: https://livestream.com/sfvedantaFacebook: www.facebook.com/sfvedantaYouTube: https://www.youtube.com/user/SFVedantaAll Original Content © Vedanta Society of Northern California

#1

1 – Introduction: Mahabharata, the Great Sanskrit Classic | Swami Tattwamayananda

The lecture was given by Swami Tattwamayananda on February 01, 2019.-Emerson: an example of the universal appeal of the Bhagavad Gita.-Sir Warren Hastings's introduction to the first English translation Bhagavad Gita is referred to.-Lord Krishna answers the questions every refined, cultured, human being would ask. -Our quest for contentment: Psychology of spiritual contentment-Problems of success-The solution-Efficiency minus workaholism-Psychological/spiritual explanation of mental blocks – the conflict between mind/desire and intellect/will -Combination of action and contemplation-Mahabharata and the Gita as part of it.-Karma yoga: professionalism + link to a higher ideal – the opposite of workaholism-Freedom from psychological enslavement

2019-02-01•55mins
#2

2 – Humanity is One Spiritual Family – The Mystery of the Sacred Word | Swami Tattwamayananda

Chapter 2 Verse 11The lecture was given by Swami Tattwamayananda on February 08, 2019. - Existence is One.- Seeing God everywhere, all the time, in every action, outside the place of worship - You are eternal: going beyond the physical, psychological and intellectual- Spirituality beyond the rituals.- Introduction continues- Dhyana-slokas- Message of the Gita- Humanity is One Spiritual Family- The mystery of the Sacred word

2019-02-08•54mins
#3

3 - Swadharma: An Intelligent Approach to Life, Work and Duty | Swami Tattwamayananda

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

2019-02-15•56mins
#4

4 - The Real and the Unreal: Beyond Pain and Pleasure | Swami Tattwamayananda

Chapter 2 Verse 14 -16The lecture was given by Swami Tattwamayananda on February 22, 2019. - The nature of Reality in Vedanta- The creation is One.- You are immortal.- Remedy for depression - The five gateways of secular knowledge and sense-perception- Sublimation and evolution of our ego and diverting our mind into healthy channels. - Psychology of real happiness - The danger of seeking perpetual happiness- Be a Witness of the drama and life & world. - Beyond the physical, the psychological and the spiritual

2019-02-22•1hr 3mins
#5

5 – Karma, Re-incarnation – Emerson: The American Vedantin | Swami Tattwamayananda

Chapter 2 Verse 17 - 20The lecture was given by Swami Tattwamayananda on March 01, 2019. - Emerson's poem 'Brahma' - The Bhagavad Gita: Second Chapter, Verse 19 and the fourth stanza of 'Brahma'.- We are not the perishable body, the changing senses, the wavering mind or the unstable intellect. We are the immanent, omnipresent and transcendental Atman.- The practical benefit of this realization: A unique spiritual common sense.- Our spiritual identity beyond the psychological and physical- Raising the level of consciousness: the eye of intuitive wisdom

2019-03-01•1hr 4mins
#6

6 - Death is Not the End of Life | Swami Tattwamayananda

Chapter 2 Verse 21 - 22The lecture was given by Swami Tattwamayananda on March 15, 2019. The laws of Karma and rebirth are explained. We are born with a whole lot of accumulated karmas and their results, a bundle or inheritance of samskaras. Life Continues Even after Death of the Physical Body; Death is a Comma, not a Full Stop.

2019-03-15•1hr 1mins
#7

7 - Steady Wisdom and Spiritual Common Sense | Swami Tattwamayananda

Chapter 2 Verse 22 – 30The lecture was given by Swami Tattwamayananda on March 22, 2019. The mystery of life and death. The problem of mindless activism and obsession with success. Diverting the mind into spiritually healthy channels. This body is ephemeral, but the soul (Atman) is eternal and immortal.Feeding our mind with good samskaras through noble actions and noble thoughts.

2019-03-22•1hr 11mins
#8

8 - Swadharma and Inner Contentment and Fulfillment | Swami Tattwamayananda

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).

2019-03-29•1hr 0mins

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#9

9 - Swadharma in Contrast to Para-Dharma: Resolving Inner Conflicts | Swami Tattwamayananda

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.

2019-04-06•1hr 0mins
#10

10 - Swadharma and the Problem of Unpleasant Duty | Swami Tattwamayananda

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.

2019-04-12•1hr 5mins
#11

11 - Swadharma: The Path to Creativity and Contentment | Swami Tattwamayananda

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'

2019-04-20•1hr 5mins
#12

12 - Beyond Reckless Pragmatism and Short-Term Goals | Swami Tattwamayananda

Chapter 2 Verses 45 - 47 The lecture was given by Swami Tattwamayananda on May 3, 2019. The evolution of the three gunas:-Tamoguna to Rajoguna to Sattvaguna-Karma-yoga in contrast to the karma-marga of the Mimamsaka philosophers-The importance of mental attitude in karma-yoga in contrast to the Mimamsaka’s insistence on the letter of the law and Arjuna's fascination for the latter -Sri Krishna corrects Arjuna.-The unknown and the unpredictable factor in our life, actions and results of our actions.-Reference to John Stuart Mill's book 'Utilitarianism'.-Beyond theoretical knowledge, towards experience.-A man established in sattvaguna is naturally calm, fearless, balanced and compassionate. He is also extremely sensitive towards his fellow beings. He has established a link to the transcendental.-Behind his unhurried movements and external aloofness, there is a dynamic humanism and spontaneous spirituality.-Who is an ideal Brahmana? The Gita is contrasted with Buddha's view ('The Dhammapada' - 26).

2019-05-04•1hr 0mins
#13

13 - The 'Brahmana Ideal' & the Psychology of 'Karma - Yoga' | Swami Tattwamayananda

Chapter 2 Verses 46-48.The lecture was given by Swami Tattwamayananda on May 10, 2019. -'Brahmana' ideal: its universality -Ethical and spiritual implications (verse 46). -Shankara, Ramanuja and Madhwa on the 'Brahmana ideal'.-Buddha on the ideal 'Brahmana' -Our actions and their results: their unpredictability (verse 47).-We cannot predict how our mind will work, the way we can predict how a machine will work.-The psychological implications of the 'Karma-yoga' ideal. (Verses 47, 48).-The 'spiritually enlightened': the goal and the means.

2019-05-11•51mins
#14

14 - Karma Yoga: Freedom from Anxiety and Tapping Our Hidden Potential | Swami Tattwamayananda

Chapter 2 Verses 49-54. The lecture was given by Swami Tattwamayananda on May 17, 2019.- Why does the mind refuse to cooperate? - The need for freedom from anxiety and worry- Extraordinary mental powers without a spiritual ideal conceal within them the seed of trouble- Great skills need a spiritual ideal to guide them- How do we develop spiritual characteristics?- The quest for real and lasting efficiency- What is real success?- Five states of the mind and its functions- There can be no inner serenity and contentment without equanimity of mind- Karma-yoga enables us to confront reverses and failures with a smile, and go ahead.- Unselfishness enables us to tap our hidden mental resources.

2019-05-17•58mins
#15

15 - Description of a Person of Steady Wisdom (स्थितप्रज्ञ:) | Swami Tattwamayananda

Chapter 2 Verses 54-56. The lecture was given by Swami Tattwamayananda on May 31, 2019.- Characteristics of an illumined saint (स्थितप्रज्ञ:):- The qualities of a spiritually enlightened person (स्थितप्रज्ञ:) should serve as an ideal for the aspirant.- Spiritual awakening does not make you insensitive to the problems of others.- A spiritual man is not shaken by adversities and reverses.- He is never unhappy because he does not go after happiness.- A spiritual man is able to conserve his mental energy-resources by remaining even-minded in all situations.- He is free from desire and selfishness.- He remains in a state of perpetual bliss.- A man of steady wisdom ( स्थितप्रज्ञ:) according to different philosophers: Shankaracharya, Nilakantha and Madhva (Advaita and Dvaita schools of philosophers)- Sublimation of desires: The need for a higher ideal- Spirituality helps us to look up on every problem from a higher perspective.- The need to feed our mind with healthy mental food: good thoughts and ideas.- Going beyond pain, pleasure, lust, fear and anger- The five states of the human mind.- “राजर्षि:” ('Rajarshi'): The Hindu ideal of a Philosopher-King

2019-05-31•58mins
#16

16 - The Absolute and the Relative: the Need for Re-prioritization and Freedom from the Tyranny of the Senses | Swami Tattwamayananda

Chapter 2 Verses 57-59. The lecture was given by Swami Tattwamayananda on June 7, 2019.-The Absolute ('Paramarthika) and the Relative ('Vyavaharika'): -Their practical implication in daily life.-The need for setting new priorities in life.-For a स्थितप्रज्ञ: 'Buddhi' is free from all entanglements of mind (verse:55).-How, in the case of a स्थितप्रज्ञ:, mind reacts differently to the different stimuli: no excitement, no emotions (Verses: 56,57).-How 'Buddhi' and mind, linked to the 'Atman', always remains stable and steady.-In the case of a स्थितप्रज्ञ: senses ( इन्द्रियाणि) are completely withdrawn from the sense-objects (verse:58).-The illustration of the tortoise withdrawing its limbs in the presence of a danger (verse:58).-The ability to withdraw the senses where there is a problem is natural for a स्थितप्रज्ञ:-When the स्थितप्रज्ञ: does not welcome the senses, they retire permanently.-The internal (mental) 'filtering mechanism' which uses spiritual common sense in everyday-life situations.-Illustration from Patanjali’s Yoga-Sutra (Samadhi Pada: sutra: 33) & 'Nimi-Navayogi- samvaada' Bhagavata Purana-XI). -'Pratyahara' of Yoga tradition, 'Uparati' of Vedanta and 'Prapatti' of Devotional philosophy.-How certain types of mental entanglements can be suicidal: examples...-The significance of the description of the qualities of a spiritually enlightened person (स्थितप्रज्ञ:):1) These qualities serve as an ideal for the aspirant. 2) Managing everyday life with the help of Vedanta.3) Need for a higher desire and a higher ideal.- The parable of the Wise and the Foolish builders from the Bible.

2019-06-08•1hr 0mins
#17

17 - Mind: Our Friend or Our Enemy? | Swami Tattwamayananda

Chapter 2 Verses 60 – 63. The lecture was given by Swami Tattwamayananda on June 14, 2019.- The mind: our master or our slave? - Why does the mind revolt? - When does our mind become our friend?- Can we program our mind?- Why we cannot program our mind.- We cannot disown our accumulated impressions and samskaras. - The problem of fragmentation of the mind.- The pull of the sense-objects, the senses, the visual and the audio objects, the internet, etc.- If the mind is dragged away from its ideal, it won't stop till it reaches rock-bottom. - The analogy from Sri Shankaracharya's 'Viveka-chudamani'. - The analogy of the ball falling down the ladder - The attraction of the senses. - ('Viveka-chudamani', an introductory text on Advaita Vedanta - verse: 326). - The enslavement of the mind when dragged by unrestrained senses.- A warning: we should never try to restrain the senses without first evolving a counter-focus.- The mind compared to a drunken monkey, possessed by a ghost and bitten by a scorpion.- 'Controlling the mind' does not mean suppression, it actually means sublimation.- Keeping the senses engaged in creative work.- Need for a higher ideal in life and going beyond the sensory system.- Patanjali's concept of 'Parinama-dukha'.- (Ref: साधन-पादः ॥ परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधा च्च दुःखमेव सर्वं विवेकिनः ॥ २.१५॥ )- The danger of keeping the mind in a vacuum, without a higher ideal, without a good job. - Giving a promotion to the mind by feeding it with good food in the form of spiritual ideas.- The importance of a healthy mind and disciplined senses: directing it into creative channels.- Psychology of the five 'kleshas' from Patanjali's Yoga-sutras- (साधन-पादः ॥ "अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः" ॥ २.३॥ ).- Kunti's prayer to Lord Sri Krishna: "Please give me more trouble so that I will always remember you and will never forget you." (Ref: the ancient Sanskrit epic, 'Mahabharata' ).- The imagery of the journey on a chariot from the Kathopanishad.

2019-06-14•1hr 2mins
#18

18 - Turning the Mind into Our Friend | Swami Tattwamayananda

Chapter 2 Verses 64 - 65. The lecture was given by Swami Tattwamayananda on June 21, 2019.-The path to inner peace and freedom-प्रसाद:(Inner peace and tranquility) and प्रमाद: (delusion / ignorance) discussed-The four inner disciplines to obtain inner tranquility and stability of mind-Beyond attraction, aversion, and sorrows-Shama and Dama further elaborated-Two types of purification: the physical and the mental-How the mind becomes the slave of the senses-A deluded mind without a spiritual ideal compared to a ball falling down a ladder -further elaborated-There is no stopping midway-The ability to enjoy what we dislike-Our spiritual liberation is our own responsibility-The need for spiritual commonsense-Restraining the senses means sublimation, not repression-Attractions for what is obviously harmful and how to get rid of it-Desire is both the cause and the effect of प्रमाद:-Setting the right priorities-The right ideal for conserving our energy resources-Psychological and spiritual enslavement by the senses-How the senses become bad friends and how they can be turned into good friends

2019-06-21•1hr 1mins
#19

19 - Pathways to Peace and Happiness | Swami Tattwamayananda

Chapter 2 Verses 66-69. The lecture was given by Swami Tattwamayananda on June 28, 2019.-going beyond the tyranny of the senses and the sense-objects-how to be in peace with ourselves-the quest for tranquility of mind [prasada प्रसाद:]-going beyond infatuation/ fascination and aversion: keeping the senses under restraint: way to perfect tranquility of mind-Shankaracharya on प्रसाद:-“प्रसाद: प्रसन्नता स्वास्थ्यम्” (Shankaracharya’s commentary on BG.II.64)-Harmonizing the senses-The tragedy of human life: being driven around by the senses and sense-objects-Our actions reflect our mind-How the boat of life gets capsized by the stormy waves and fierce winds of the senses and sense-objects-Beyond likes and dislikes-How to be in peace with oneself-Quest for harmony within-Need of consistency in conviction and practices-Managing the mind through भावना (meditation) and linking the mind to the Transcendental-Poet Kalidasa on the dangers of possessing power without wisdom-No peace, no enlightenment for the unsteady-How to remain spiritually ever awakened-Days and nights in spiritual awareness: the contrasting pictures of the wise and the ignorant-Our spiritual obligation to ourselves-Steadying the mind by observing, by being its witness

2019-06-28•1hr 8mins
#20

2013 Lake Tahoe Retreat 1 - Dynamism Without Anxiety | Swami Tattwamayananda

Verses: 18.73, 2.54, 4.1, 4.2, 2.55, 2.48, 2.50, 4.18-The Bhagavad Gita is a conversation between two great men of action. In verse 18.73, Arjuna has had his conflicts resolved.-We must win the battle within between the senses and the spirit. When we win the battle, we assert our true nature.-A sthitaprajna has had the real experience of Atman. In verse 2.54, Arjuna asks for the characteristics of a sthitaprajna.-We should not just imitate these characteristics, we need to imbibe and acquire them ourselves. -Samadhi is the focus of the mind on the all-pervading Atman. It is already our true nature. -Sankaracharya's definition of a sthitaprajna-A spiritual seeker who realizes he is not this psychophysical mechanism but is rather this Atman. This faith, conviction, experience, is very deep and therefore has very few conflicts-How does such a person behave when he comes out of the monastery or cave and has to interact in the world?-Verses 4.1 and 4.2 describe the ideal of a Rajarishi - the dynamism of a king with the wisdom of a sage. He works and takes care of all problems in the world without losing his balance because of the result of the work.-This Yoga was lost because those who were supposed to teach it deviated from real Yoga so people were misled. -Verse 2.55 – a stithaprajna can accomplish the greatest task with complete calmness. He gives up all desire and ambition. It is possible only when he combines the knowledge of Atman with a strong sense of duty.Four stages of action are discussed:1) Tamo guna: running away from our duties and responsibilities. There is great desire yet no ability to actually act to achieve those goals.2) Rajo guna: strong ambition for accomplishing something great. This is much better than tamo guna but will likely swing between extreme joy and great disappointment.3) Karma yoga: working with all efficiency but without anxiety as to the result. This is action without desire. (Verse 2.48, 2.50)4) Highest stage – seeing action in ina...

2019-07-17•1hr 25mins
#21

20 - From Spiritual Sleep to Spiritual Awakening | Swami Tattwamayananda

Chapter 2 Verses 69-70. The lecture was given by Swami Tattwamayananda on September 20, 2019.-The central topics of the second chapter recapitulated-Spiritual light and spiritual darkness in our life-Reference to `Hitopadesha’ on the vagaries of life, recipe for disaster in life-यौवनं धनसम्पत्तिः प्रभुत्वमविवेकिता एकैकमप्यनर्थाय किमु यत्र चतुष्टयं -A person who possesses youth, wealth, power of authority, and no discerning wisdom or a sense of proper judgment is heading for disaster. Each one of these is enough for leading him to catastrophe in life. Then, what to speak of his fate when all these are present in him without the power of judgment!-The 69th verse shows us the mutually conflicting paths of the enlightened ascetic and the sensual man. -The enlightened yogi is dead to the world of sensual enjoyments and lives in the constant awareness of Brahman. But worldly-minded people are dead to the world of spiritual reality and are awakened only to the world of senses.-The ocean does not invite nor reject the waters of rivers pouring into it. -The mind of a स्थितप्रज्ञ: is like a calm undisturbed motionless ocean.-If you are like a small pond, then even a tiny stream can cause floods. But an enlightened man is like an ocean remaining undisturbed even when hundreds empty their waters into it every moment. He remains unperturbed in the midst of the problems and challenges of the world. -Reference to the views of Madhva and Shankaracharya.-Expansion and gradual sublimation of ego towards its universal dimension-The eternal pursuit of happiness and the consequent condition of human life-Evolution from the lower desires to higher desires at the beginning of one’s spiritual life.-The unpredictability of human life-The smallest of desires can be a big obstacle in the path to inner peace.-Life minus desire is not life minus action-The dawn of peace at the end of all desires-Stability and motionlessness of mind do not indicate emotional insensitivity and lethargy. They i...

2019-09-20•52mins
#22

21 - Achieving Inner Contentment Through Yoga | Swami Tattwamayananda

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 underst...

2019-09-28•57mins
#23

22 - Arjuna’s Conflict and Karma-Yoga | Swami Tattwamayananda

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 stat...

2019-10-11•1hr 4mins

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#24

23 – Constructive Spiritual Ego - Work Without the Strain of Work | Swami Tattwamayananda

Chapter 3 Verses 1 – 7. The lecture was given by Swami Tattwamayananda on October 18, 2019.-Arjuna had an unpleasant duty. He didn't want the challenges. Mind gives false excuses. -Distinguishing three types of actions will go a long way towards 1)priyam: what we may obsessively enjoy, which may be bad for us.2)pathyam: a discipline, which we may not like, which is good for us.3)hitam: something which we should go for, which is also good for us. If we understand this, many of our problems can be solved.-Gita says it is not possible to renounce all action. A spiritual person only renounces the selfish desire for actions. -We renounce only the destructive ego. Great saints like Shankaracharya, Buddha, Vivekananda identify with the cosmic ego and leave a legacy of mankind.-We must work by linking ourselves to a higher ideal. -Shankaracharya is an example of action combined with a higher perspective. Such action becomes yoga. That action no longer binds.-Gandhi did not need rest because he never felt he was working. -Practicing to reach a higher ideal protect us from sliding in the other direction even if we are not able to actually practice the higher ideal. -Subtle experiences, dream experiences have a powerful impact on the mind because they go deeper. Sri Ramakrishna praised aspirants who had spiritual dreams.-Hypocrisy is a great danger: it blocks our real path to progress-Nirguna means beyond all attributes. -Self-imposed physical disciplines may be harmful if we are not fit to practice them. They can bring the mind down. BG 18.66 states that we should surrender all dharmas. This can be very misleading. Real meaning: when you are fully established in Dharma, you will naturally practice Dharma even without deliberate effort. Then, you will dedicate all your actions to God!

2019-10-19•1hr 5mins
#25

24 – Combining Action with Contemplation | Swami Tattwamayananda

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 ...

2019-10-25•1hr 0mins
#26

25 – Yajna: Reaching Life’s Destination by Performing All Actions as Selfless Sacrifice | Swami Tattwamayananda

Chapter 3 Verses 5, 6, 7, 8, 9. The lecture was given by Swami Tattwamayananda on November 1, 2019.-The mind will not keep quiet even for a split second (kṣaṇamapi). We do not have control over the mind, instead, we learn to redirect it toward creative channels. The mind then becomes our friend and guide.-When the mind becomes the object of our awareness, then it becomes calm and quiet. -If we try to remain physically inactive, but still have a lot of mental desire, then we will become hypocrites (mithyācāraḥ). We cannot even travel the journey of life (śarīra-yātrā), without performing actions.-The Katha Upanishad uses the chariot imagery to illustrate the vehicle with which we travel the journey of life. The buddhi, deciding faculty, is the driver. The mind, the stream of conflicting thoughts and feelings come one after another, is the reins. The senses of perception – touch, smell, taste, sound, sight – and the senses of action – speech, hands, feet, generative, evacuative – are the horses.-Using our deciding faculty, we must give up slavish attachments to sense objects.-Our desire and ego must be given a promotion to accomplish noble things, this naturally leads to real unselfish action. At the beginning, we cannot give up all ego all of a sudden.-We learn to do work with a sense of faith, without desire for any special immediate practical benefit (niyataṁ karma), so we have no sense of worry.-The Sanskrit word yajña has a narrow meaning - a prescribed Vedic ritual - but it also has a wider meaning - the art of doing all of our obligations with a sense of sanctity and seriousness. -Satyam, dharma, and ṛtam refer to the truth; the ethical, spiritual foundation; and the unifying harmonizing principle behind all phenomenon, respectively. When we act according to these three principles, it is called yajña. -When we violate this yajña principle of action, our action binds us to the world. All actions leave an invisible residual effect, as well as a tangible visib...

2019-11-01•52mins
#27

26 – Yajna: Harmonizing Our Actions with a Spiritual Ideal | Swami Tattwamayananda

Chapter 3 Verses 10, 11, 12, 13.The lecture was given by Swami Tattwamayananda on November 8, 2019.-Yajna means 14 Vedic rituals, in the narrow sense. -In a broader context, it means the art of harmonizing contemplation and action – selfless, sanctified action.-Ritam is the Vedic concept of the harmonizing thread of all creation. -Perfect health is the result of being established in this interrelatedness.-By performing Yajna, all desires are fulfilled through perfect harmony with Ritam.-A solid philosophy is needed behind actions. Trying to do good without a spiritual ideal may lead to an inability to continue action when we get shocked by the opposite consequence of our attempts to do good.-Working as a form of worship is called Yajna.-Becoming successful does not necessarily lead to inner contentment. Actions lead to their empirical result, but also an individual residual effect or spiritual vibration.-When we act and cook only for ourselves, we sin but when we act and cook for others our actions become Yajna.

2019-11-09•1hr 2mins
#28

27 - Yajna: Living in Harmony with Nature and Ourselves | Swami Tattwamayananda

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 resu...

2020-01-24•58mins
#29

28 - Performing Actions as Yajna | Swami Tattwamayananda

3rd chapter: verses 16, 17, 18, 19, 20, 25-The lecture was given by Swami Tattwamayananda on January 31, 2020.-Chakra is discussed in various traditions such as Buddhism and Hinduism. It refers to the cycle of being born, doing actions, dying and being born again. Life is not one chance – rather, based on impressions and unfulfilled desires of past life, one is born again.-Within the same family, different children have different characteristics. Only a tiny fraction of the characteristics can be traced to genealogy. Their unique characteristics come from past life. Despite each one having unique characteristics, there is a consistent Ritam of harmony that one should follow, both with other human beings and with nature.-16th verse: He who follows this cosmic wheel of Ritam, 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.-17th verse: Such a person, who follows harmony with nature and living beings, is aware of his identity with nature, and sees the Atman manifesting as this harmony. He sees that the same Atman is inherent and immanent in all of us. As such, he cannot do anything that disturbs this harmony.-Bhagavad Gita has ~700 verses and achieved prominence because of the commentaries written by Shankaracharya. It transcends religion and speaks about the quest for higher spiritual values that go beyond the physical.-Ramanuja’s illustration of cause-effect Chakra is discussed. Food comes from clouds/rain, rain from water absorbed by sunlight, rivers empty their water into oceans, ocean water is absorbed by clouds, clouds come down as rain, rains give us food grains, food grains make human life possible and then there is prosperity/happiness.-Shankaracharya says that the entire universe is a cycle of cause-effect link. This link may not be obvious like physics, but is intensely felt. When we do somet...

2020-01-31•52mins
#30

29 - Karma-Yoga: Contrasting the Enlightened and the Average Person | Swami Tattwamayananda

3rd chapter: verses 22, 23, 24, 25, 26-The 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 be...

2020-02-14•58mins
#31

30 - Identifying Ourselves Beyond Prakriti | Swami Tattwamayananda

3rd chapter: verses 26, 27, 28, 29, 30, 31-The lecture was given by Swami Tattwamayananda on March 27, 2020.-We are living in difficult times with the health crisis from Coronavirus. Vedanta teaches that we have an inherent, inner power that helps us confront such a challenge, and transcend the fear of the unknown.-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 vāsanās and saṃskāras. If we tell such a person to work without a sense of purpose, his mind will go blank.-When we perform our actions as yajña, for the good of the world, we get spiritual contentment. However, this is the highest ideal and one should not start this process suddenly – rather, every person should evolve gradually.-Our actions are not determined by our will. Rather, they are guided by Prakṛti – forces of nature and our mental constitution. Even if we want to do something, sometimes we are not able to, as Prakṛti drives us in another direction.-One should start by feeding the mind with spiritual food and generate healthy saṃskāras. Gradually, this will make the mind ready for higher spiritual practices. Unless we are spiritually ready, we cannot understand the true meaning of scriptures.-Seven disciplines for a spiritual seeker are prescribed. (1) Discrimination between unreal and the Real - viveka (2) Renunciation of what is unreal - (3) Self control: śama, dama, uparati, titikṣā, śraddhā, samādhāna (4) Desire for freedom - mumukṣutvam (5) Hearing - śravaṇa (6) Reflection - manana (7) Meditation - nididhyāsana.-Pandemics can create mental problems in people, as they worry about being infected, and wrongfully think that the crisis is a permanent one. However, human civilization has always bounced back from calamities. “nitya-anitya-vastu-viveka” gives one a correct understanding of what is Real and what is unrea...

2020-03-28•44mins
#32

31 - Adhyatma-chetasa - Living Life with a Spiritual Attitude | Swami Tattwamayananda

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 action...

2020-04-04•54mins
#33

32- Kama-krodha: Enemies of Human Mind | Swami Tattwamayananda

3rd chapter: verses 33, 34, 35, 36, 37, 38, 39, 40-The 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...

2020-04-11•54mins
#34

33 - Conquering Senses and Desires with Yoga | Swami Tattwamayananda

2nd chapter: verses 62, 63. 3rd chapter: verses 41, 42, 43. 4th chapter: verses 1, 2-The lecture was given by Swami Tattwamayananda on April 17, 2020.-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 ...

2020-04-17•56mins
#35

34 - Avatara: Descent of Divine to Human | Swami Tattwamayananda

-4th chapter: verses 1, 2, 3, 4, 5, 6-The lecture was given by Swami Tattwamayananda on April 24, 2020.-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 was lost - because those who were expected to preserve this spiritual tradition, failed to practice it properly. Whatever they practiced came to be mistakenly known as Yoga. They did not live as Rajarshis.-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.-People should always remember that tradition does not begin with them – rather they inherit it, and it is their duty to preserve it. They should not disown the past. Great cultures and civilizations have survived through parampara.-Parampara can lead to fanaticism or tyranny of hierarchy. In such situations, to make adjustments, great teachers emerge. Such men are called Avatara.-Avatara is Lord descending to human level to preserve values and readjust spiritual equilibrium in the world. Avatara is sublime aspects of human and divine rolled into one.-Avatara can be understood with the concept of parampara. People should understand that civilizations did not begin with them – rather, parampara drives continuity of civilization, resting on the shoulders of great epoch makers.-If anyone claims to manufacture new truth, disregarding what is already stated in the scriptures, we should not believe such a person. Truth is handed down through parampara.-3rd verse: “Today, I have taught you this Yoga, the supreme secret, because you are my devotee and friend, and fit for this instruction”-Among the five Pandava brothers, Arjuna was chosen f...

2020-04-24•55mins
#36

35 - Mystery of Avatara | Swami Tattwamayananda

-4th chapter: verses 6, 7, 8, 9, 10-The lecture was given by Swami Tattwamayananda on May 1, 2020.-6th verse: “Though I am unborn, and beyond all changes – yet, without being subject to the regulation of prakriti and the three gunas, keeping prakriti under control, I incarnate.”-“I” does not refer to Lord Krishna as a limited human being. Rather it refers to the eternal dimension of His personality as Atman. As Atman, He is beyond the six changes: birth, existence, growth, evolution, degeneration and death.-Highly spiritually elevated men are called Satya-Sankalpa (सत्य-सङ्कल्प). They are capable of assuming any human form at their own divine will. They only appear to take the human form – actually, they are established in their true identity as Atman, and are beyond any human weakness.-Avatara (incarnation) is endowed with three qualities. (1) As Atman, He is unborn (2) He is devoid of any changes (3) He is the lord of all beings - and present everywhere, in everything,-Avatara 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.-Avatara emerge in all cultures. When we look beyond the diversity of language and culture, we find universality in their teachings and a cosmic unity. In their everyday life, activities, and teachings, there is always a visible transcendental connection.-7th and 8th verses: “Whenever there is a decline of dharma (धर्म) and increase of adharma (अधर्म), then this incarnation takes place to preserve dharma (धर्म), to protect virtuous people, to remove their obstacles and to punish evil doers.”-Ritam (ऋतम्) is the central principle of inherent harmony that exists in nature. Satyam means truth – a person will not deviate from the path of harmony if he practices Satyam (सत्यम्). Dharma (धर्म) refers to the ethical and moral principles through which one practices Satyam (सत्यम्). For example, it is immoral to ...

2020-05-02•57mins
#37

36 - Truth is One, Paths are Many | Swami Tattwamayananda

-4th chapter: verses 11, 12, 13-The lecture was given by Swami Tattwamayananda on May 8, 2020.-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 t...

2020-05-09•54mins
#38

37 - Nature of Karma | Swami Tattwamayananda

-4th chapter: verses 14, 15, 16, 17, 18 2nd chapter: verses 48, 50-The lecture was given by Swami Tattwamayananda on May 15, 2020.-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 (2nd chapter, 50th verse: Through Yoga and detachment, work becomes effective, and liberates one from bondage (yogaḥ karmasu kauśalam). It enables one to enjoy their success.). It enables one to enjoy their success.-Isha Upanishad says: “Enjoy the world through the medium of renunciation. Do your duti...

2020-05-16•58mins
#39

38 - Going Beyond Action and Inaction | Swami Tattwamayananda

-4th chapter: verses 18, 19, 20, 21, 22-The lecture was given by Swami Tattwamayananda on May 22, 2020.-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 qui...

2020-05-23•56mins
#40

39 - Characteristics of a Karma-Yogi | Swami Tattwamayananda

-4th chapter: verses 20, 21, 22, 23, 24The lecture was given by Swami Tattwamayananda on May 29, 2020.-A karma-yogi is free from kama (desires) and sankalpa (mental worry about results). He is also free from the sense of doer-ship and enjoyer-ship. He may have a high spiritual ideal as goal, he may work with total efficiency, but he works non-attached. His body and mind are always under control, and he is not affected by the success or failure of his actions.-Karma Yoga helps us work with a sense of total relaxation. It allows us to work with more focus and concentration, and thereby achieve better results. Work done as karma-yoga, purifies our chittam, and takes us a step forward in fulfilling our spiritual goal of lasting inner contentment.-For a karma-yogi, work becomes play, and work becomes an experience of relaxation. To achieve this state, one has to give up desires. One should start by first developing higher, noble desires – it helps open up the spiritual path. Once desires are promoted, in the next stage, one can go beyond desires.-A karma-yogi is always working, but always contented. A lazy man who claims contentment is a hypocrite. Epoch makers - Buddha, Shankaracharya, Sri Ramakrishna, Jesus Christ, Vivekananda – were always active and worked for the good of others.-22nd verse: “Such a karma-yogi is always content with whatever comes to him; he is unaffected by pain/pleasure, good/bad, misery/joy, profit/loss; he is free from envy; he is unperturbed in success or failure; he is always active, but free from bondage.”-Shankaracharya discusses the characteristics of a spiritually enlightened person in second chapter. These characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached.-One should read scriptures that provide a picture of such enlightened Yogis, and their characteristics. Then one should try to develop the same qualities.-The real test of spiritual values happens in secular context...

2020-05-29•58mins
#41

40 - Spiritualizing the Secular | Swami Tattwamayananda

-4th chapter: verses 24, 25, 26, 27, 28, 29-The lecture was given by Swami Tattwamayananda on June 5, 2020.-The subject of verse 24 is how to spiritualize our entire life - how every secular activity, every word, deed, thought, emotion can be spiritualized – how we can stop seeing the distinction between the secular and spiritual.-Verse 24 is uttered with a deep sense of reverence before people eat food. It emphasizes that everything is, spiritually, one. This truth can be realized by associating all actions with the Divine.-With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.” Our purpose, our actions, the tools that we use, the mantras that we chant, the Agni (fire) – all are expressions of the same supreme reality. This is natural for the person with highest realization – to him, every act is equally spiritual; there is no distinction between the secular and spiritual.-Similar verse is in Bhagavata Purana. It says: “Whatever we do with body, mind, senses of perception, senses of action – dedicate it as an offering to God”-Actions that we do deliberately, and our instinctive tendencies and thoughts – all can be given a spiritual orientation, by attaching a sense of sanctity of sacredness, by being free from selfish motives, and by offering them to God. We can start this spiritual journey at any time.-These secular activities then become many ways for us to progress towards our spiritual destination, while at the same time, allowing us to serve for the good of the world. Then, we feel inner harmony and contentment.-Every thought becomes a meditation, every word becomes a mantra, every action becomes an act of worship, every travel becomes a pilgrimage, every movement becomes a circumambulation around the deity, and the whole life becomes an offering to God.-A beginner sees secular and spir...

2020-06-05•55mins
#42

41 - Living life as Yajna | Swami Tattwamayananda

-4th chapter: verses 27, 28, 29, 30, 31, 32, 33-The lecture was given by Swami Tattwamayananda on June 12, 2020.-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.-Yajna as a Vedic ritual involves lighting a fire, chanting mantras, offering auspicious things in the fire as an act of renunciation, for the good of the world and to propitiate the devatas (gods).-Verse 27: Atma Samyama Yoga refers to bringing self-restraint to the senses of perception, senses of action and the mind, and giving them a higher spiritual orientation. It is an inner yajna, where the yajna fire is kindled through spiritual wisdom that there is divinity in the entire creation, in every activity and thought. We offer all our actions, thoughts, deeds into this yajna fire.-Atma Samyama Yoga enables us to spiritualize our whole life. Every act, thought, deed is performed as Yajna. Every secular activity becomes spiritualized. We can live in tune with the entire creation, as we are convinced of the divinity in everything.-Yajna is based on the idea that we cannot live in disharmony with nature and expect harmony within. With Atma Samyama Yoga, we connect with the inherent harmony with nature. Harmony outside brings harmony within.-With Atma Samyama Yoga, great qualities such as - non-violence, truthfulness, freedom from stealing, moderation, non-possessiveness – naturally come to us.-28th verse: There are others who sacrifice material things (dravya yajna), who meditate and undertake vows (tapo yajna), who sacrifice through yoga (yoga yajna), and who read scriptures and realize their ideas (jnana yajna). These are all different ways of practicing Yajna.-First step in practicing Yajna is to develop a higher spiritual ideal in our life, and think beyond immediate, tangible benefits. By practicing yajna, one finds harmony and peace everywhere.-An ancient verse describes the prayer of a ...

2020-06-12•56mins
#43

42 - Characteristics of an Ideal Spiritual Seeker | Swami Tattwamayananda

-4th chapter: verses 34, 35, 36, 37-18th chapter: verses 64, 67, 72, 73-The lecture was given by Swami Tattwamayananda on June 19, 2020.-34th verse: “A seeker of spiritual wisdom should approach a wise teacher with humility, do service to him and ask him questions with all sincerity and shraddha. Then the teacher will instruct him with true spiritual knowledge.”-In terms of inquiry, there are two types of seekers. (1) Those who are humble, straightforward and inquisitive. Once they are convinced of the truth, they become champions of that truth. Swami Vivekananda was such a seeker. (2) Those who ask questions without any seriousness. They pretend to be convinced, but they keep asking the same questions again.-When we have reverence towards the teacher, and a pure thirst for knowledge, our dedication to the subject is intensified. This leads to natural tendency for further inquiry. This characteristic is demonstrated even in the secular world by great scientists.-There is famous verse in Vedanta that summarizes the concept of Guru-shishya parampara, long succession of teachers and students: “I bow down to those great masters, succession of great teachers, who expounded Vedantic ideas, and thanks to whose efforts, I am able to study the same ideas today.”-18th chapter, 67th verse: “Do not teach this spiritual wisdom to those who have no austerity, no devotion, no self-restraint, no humility to do service, and who after listening will belittle you or the wisdom you are imparting”-Unless we are mentally ready with the right attitude, spiritual instructions will not provide real benefits. Our innate tendencies, from past samskaras, can create a mental block.-Listening to great ideas is beneficial only if we approach with humility and purity. If a glass is empty and we pour pure milk in it, we get a glass full of pure milk. If the glass already has some dirty water, and we pour pure milk in it, we won’t even drink the resultant mixture. Humility and purity allow us to ...

2020-06-20•1hr 3mins
#44

43 - Jnanam – The Ultimate Purifier | Swami Tattwamayananda

-4th chapter: verses 36, 37, 38, 39-The lecture was given by Swami Tattwamayananda on June 19, 2020.-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 r...

2020-06-26•56mins
#45

44 - Conquering Doubt with Shraddha and Jnanam | Swami Tattwamayananda

-4th chapter: verses 40, 41, 42-The lecture was given by Swami Tattwamayananda on July 3, 2020.-Shraddha refers to a sense of sanctity and sacredness, sincerity, integrity and honesty. When all these attitudes are combined, it is referred to as shraddha (श्रद्धा).-Patanjali refers to the following obstacles in the 30th verse of Yoga Sutras. Doubt is one of them. “Disease, mental laziness, doubt, lack of interest, sloth, clinging to sense pleasures, false perception, lack of concentration, and unsteadiness in concentration – these distractions are the obstacles to knowledge.”-Doubt can be of two types. (1) Creative doubt, which is coupled with shraddha (श्रद्धा), and demonstrates a true thirst for knowledge. Buddha, Swami Vivekananda and Shankaracharya had creative doubts. (2) Negative doubt – seekers who ask questions without any shraddha (श्रद्धा). 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.-40th verse gives a stern warning referring to those who do not know how to practice constructive doubt: “An ignorant person, who has no shraddha(श्रद्धा), who is always doubtful and skeptical – he is spiritually doomed and headed towards his own destruction.” -Negative doubts can be due to past samskaras. It can have the most crippling effect on one’s personality, as it causes one’s attention and energy to be dissipated.-Doubts(संशय) are natural for a sincere spiritual seeker. Doubts and conflicts don’t exist for people in two categories: (1) Those who are absolutely foolish and live in enjoyment of their ignorance (2) Those who are highly evolved and live in an unshakeable state of inner bliss.-After some spiritual practice, doubts arise for sincere spiritual seekers. Those who are struggling against the natural flow of the senses will feel these conflicts because they are going against the current. They should remind themselves of the risks of being doubtful and turn their mi...

2020-07-03•53mins
#46

45 - Arjuna’s Confusion on Paths of Action and Renunciation| Swami Tattwamayananda

-5th chapter: verses 1, 2-The lecture was given by Swami Tattwamayananda on July 10, 2020.-In the 3rd chapter of Gita, Lord Krishna explains Karma-Yoga to Arjuna. He says: “Engage in selfless actions, without attachment to results. Perform every action as Yajna, as an offering to God and for the good of others.”-In the 4th chapter of Gita, Lord Krishna explains Jnanam and the ideal of renunciation to Arjuna. He says: “Jnanam is the spiritual awareness of our true nature, that we are Atman. It is the royal path to spiritual enlightenment. Renouncing all actions, focus on this Jnanam, which (1) becomes a boat to take us across the ocean of samsara (2) becomes a fire that reduces our karmas to ashes (3) becomes the ultimate purifier that removes the curtain of ignorance.-This creates confusion in Arjuna’s mind. In the 1st verse of 5th chapter, Arjuna asks Lord Krishna: “You are recommending the renunciation of action, but you also taught me the path of action. Tell me which path is better for me.”-Arjuna’s confusion represents his level of readiness to understand the teachings of Lord Krishna. If we go to an ocean of pure water with a jar, we can bring back a jar of pure water. However, if we go to the same ocean with a spoon, we can only bring back a spoon of pure water. Similarly, when listening to the instructions of the same teacher, different students reach different levels of understanding depending on the readiness of their mind.-Lord Krishna answers Arjuna’s confusion in the 2nd verse. “Both renunciation of action, and the path of selfless action are valid means for liberation. Of these, the path of selfless action is superior.”-Arjuna’s confusion shows that he did not properly understand the spiritual psychology of karma-yoga. A person who is lazy due to Tamo-guna should first learn to be active. A person who is already active due to Rajo-guna should practice karma-yoga. He should combine his activities with spiritual values such as detachment to results an...

2020-07-10•1hr 4mins
#47

46 - Combining Action and Renunciation | Swami Tattwamayananda

-5th chapter: verses 1, 2, 3, 4, 5, 6-The lecture was given by Swami Tattwamayananda on July 24, 2020.-1st verse: In the 3rd chapter of Gita, Lord Krishna explains Karma-Yoga to Arjuna. In the 4th chapter of Gita, Lord Krishna explains Jnanam and the ideal of renunciation to Arjuna. This creates confusion in Arjuna’s mind. Arjuna asks Lord Krishna: “You are recommending the renunciation of action, but you also taught me the path of action. Tell me which path is better for me.”-2nd verse: Lord Krishna answers Arjuna’s confusion in the 2nd verse. “Both renunciation of action, and the path of selfless action are valid means for liberation. Of these, the path of selfless action is superior.”-There is no such thing as total withdrawal from action. Even for a split second we cannot remain inactive. Best way is to engage in actions as karma-yoga. As we evolve, we reach a point where we can give up the desire for the results of actions and we give up our lower ego. We never give up actions.-Combining action and renunciation gives us the advantages of both, while avoiding their disadvantages. When we do our actions while renouncing the obsessive attachment to results, we can continue to do our duties/obligations without being anxious of unpleasant results.-When we are free of selfish desires and obsessive attachment to results, we can dedicate our entire energy on the task at hand, with mental freedom, free from kama and krodha. This ultimately yields better results, and this gives us a feeling of real joy.-Arjuna’s confusion represents his level of readiness to understand the teachings of Lord Krishna. If we go to an ocean of pure water with a jar, we can bring back a jar of pure water. However, if we go to the same ocean with a spoon, we can only bring back a spoon of pure water. Similarly, as we evolve, we find deeper meaning in spiritual statements.-3rd verse: “He is the real man of renunciation, who neither likes nor dislikes, who has neither obsessive attachment nor...

2020-07-25•58mins
#48

47 - Several Spiritual Paths – One Goal | Swami Tattwamayananda

-5th chapter: verses 5, 6, 7, 8, 9, 10-The lecture was given by Swami Tattwamayananda on July 31, 2020.-5th verse: “The spiritual destination reached by men of Jnanam (knowledge) can also be reached by practitioners of karma-yoga. Both paths take us to the same goal.”-A person who is lazy should first learn to be active. At the next stage, he can do his duties with a sense of surrender, offering his actions and results to God. This is called Karma-Yoga. Karma-yoga will take him to the next stage of Chitta-shuddhi (inner purity), which leads to Jnana-prapti (knowledge of Brahman), which leads to Moksha (liberation).-A person who follows Jnanam is a karma-yogi of the highest order, practicing renunciation of his actions and results, and offering them to God. It stems from his awareness that there is a Divine Reality present everywhere, and everything is a manifestation of that Reality.-The royal path of spiritual evolution is always in front of us. We can continue to do our normal duties, but we can start doing them with freedom from selfishness and greed. Then our normal responsibilities become a path for us to progress spiritually.-6th verse: “Renunciation of action is very difficult for those who have not already gone through the path of karma-yoga. One has to practice karma-yoga to be able to renounce later.”-Karma-yoga purifies the mind and helps the person reach a stage where he can practice renunciation. A person who wants to be a monk cannot continue in the life of renunciation, unless his mind is previously trained and purified with karma-yoga. Real renunciation is nothing but giving up ahamkara (false ego) and kama (desires).-7th verse: “A person whose mind is purified by selfless devotion to his duties, whose ego is sublimated, whose senses are under control – such a person realizes the highest spiritual truth. He realizes that his own Self is present in everything.”-A person whose mind becomes pure and whose ego gets refined, he becomes broad minded and...

2020-07-31•59mins
#49

48 - The Spiritual Psychology of Non-Attachment | Swami Tattwamayananda

- 5th chapter: verses 10, 11, 12, 13-The lecture was given by Swami Tattwamayananda on August 14, 2020.-10th verse: “Those who do their actions without attachment, offering their actions and results to God – they are not affected by anything. They are like a lotus leaf that lives in water, but never gets wet”.-The ability to detach oneself from the results of actions is one of the most important characteristics of Yoga. When established in Yoga, one does his actions with great efficiency, but mentally remains detached, thereby remaining stress free.-When we perform actions with obsessive attachment to results, we are enslaved – worried about the results. The path to freedom is to work with full enthusiasm but without obsessive attachment to results of our actions.-Yuktah is a person who is established in the Yoga ideal. Whatever he does, becomes an offering to the sacrificial fire of Brahman. All his activities get a spiritual direction – even seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, excreting, grasping, and opening/closing the eyelids.-11th verse: “A spiritual seeker evolving towards the highest state performs actions with his body, mind, intellect and sense – but remains unaffected, as he practices the spiritual tool of non-attachment in every micro-moment, in every thought, word and deed.”-The psychological meaning of non-attachment can be understood by contrasting a Yogi with an adventurer. Both work with great tenacity. However, if results fall short of 100%, the Yogi continues to smile, while the adventurer may feel shattered. Non-attachment does not mean indifference to action.-We feel fatigued when we associate ourselves with the body and mind. Our true nature is Atman. The more we associate with Atman, the farther away we go from the body and mind identity. Then we can watch our body and mind doing the work, without feeling fatigued.-Nitya-mukta is a person who is ever-free, never bound by any entanglements, and ...

2020-08-14•56mins
#50

49 - Evolving Towards Higher Swabhava | Swami Tattwamayananda

-5th chapter: verses 14, 15, 16, 17, 18-The lecture was given by Swami Tattwamayananda on August 21, 2020.-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...

2020-08-22•57mins

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