Bhagavad Gita | The Essence of Vedanta 36 - Truth is One, Paths are Many | Swami Tattwamayananda
May 9, 2020
Discover how diverse spiritual practices converge towards a singular truth in this enlightening discussion. The analogy of climbing a hill illustrates that all paths lead to the same divine understanding. Explore the importance of love and responsibility, transcending differences to see humanity as a spiritual family. Delve into the stages of spiritual evolution and the impact of personal qualities over lineage, promoting the idea that everyone can attain spiritual growth regardless of their background.
54:23
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Intro
00:00 • 12min
Unity in Diversity: The Essence of Spiritual Paths
11:33 • 7min
Exploring Spiritual Aspirations and the Essence of Caste in Vedanta
18:35 • 14min
Understanding Gunas: Spiritual Qualities and Human Behavior
32:44 • 3min
Redefining Caste: Spirituality Over Lineage
35:45 • 19min
Rigveda samhita
Rigveda samhita
T. V. Kapali Sastry
The Rigveda Samhita by T.V.
Kapali Sastry is a meticulous work that provides a detailed commentary on the Rigveda.
The book includes the text of the suktas along with padapatha and offers a word-for-word commentary in both Sanskrit and English.
This work is part of a larger series, with the Rigveda Samhita being published in multiple volumes.
Kapali Sastry's commentary explores the spiritual and psychological depths of the ancient hymns, highlighting the significance and interconnectedness of the Veda with other ancient practices like tantra.
Shiva Mahimna Stotra
Shiva Mahimna Stotra
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Shiva Mahimna Stotra
The Shiva Mahimna Stotra is a hymn dedicated to Lord Shiva, a prominent deity in Hinduism.
It is renowned for its lyrical beauty and profound spiritual insights.
The Stotra extols Shiva's greatness and attributes, emphasizing his omnipotence and benevolence.
It explores themes of devotion, liberation, and the nature of reality.
The hymn is widely recited and revered by devotees of Shiva, offering a path to spiritual growth and connection with the divine.
Its poetic style and philosophical depth have made it a cherished text in Hindu tradition.
Shankaracharya's Commentary on the Bhagavad Gita
Shankaracharya's Commentary on the Bhagavad Gita
Bhashya
Shankaracharya
Shankaracharya's commentary on the Bhagavad Gita is a seminal work in Hindu philosophy.
It provides a detailed exposition of the Gita's teachings through the lens of Advaita Vedanta, emphasizing the oneness of Brahman (ultimate reality) and Atman (individual self).
Shankaracharya's interpretation has significantly influenced the understanding and interpretation of the Gita for centuries.
His commentary is known for its clarity, depth, and systematic approach to explaining complex philosophical concepts.
It remains a crucial text for students of Vedanta and the Bhagavad Gita.
Dhammapada
F. Max Muller
The Dhammapada is a Buddhist scripture that distills the complex teachings of the Buddha into concise, crystalline verses.
It is part of the Khuddaka Nikaya of the Pali Canon of Theravada Buddhism.
The text includes various chapters that cover themes such as earnestness, thought, the nature of the fool and the wise man, and the path to enlightenment.
It emphasizes the importance of controlling one's thoughts and actions to achieve happiness and avoid suffering.
The verses are traditionally believed to have been spoken by the Buddha on various occasions and are accompanied by commentaries that provide context and stories to illustrate the teachings.
Bhagavad Gita
Bhagavad Gita
The Bhagavad Gita is a central text in Hinduism, embedded within the epic Mahabharata.
It recounts a dialogue between the warrior-prince Arjuna and his charioteer, Krishna, who is an avatar of the god Vishnu.
The text explores themes of dharma (duty), karma (action), and the path to spiritual enlightenment.
Krishna advises Arjuna on the importance of performing his duties without attachment to the outcomes, emphasizing the concept of nishkama karma (nonattached action).
The Gita synthesizes various strands of Indian religious thought, including Vedic concepts, samkhya yoga, and bhakti (devotion), providing a coherent vision of Hindu philosophy and spiritual practice.
Mahabharata
William Buck
-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 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”
-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 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”