Bhagavad Gita | The Essence of Vedanta

-8th chapter: verses 17, 18, 19, 20, 21-The lecture was given by Swami Tattwamayananda on May 14, 2021.-17th verse deals with the Hindu concept of Cosmogony, according to which cosmic movement is in rhythmic cycles.-According to Yuga theory, there are four Yugas - Satya, Dvapara, Treta and Kali Yuga. Satya Yuga is 1 million and 28,000 years. Treta Yuga is 1 million and 3,000 years. Dwapara Yuga is 854,000 years. Kali Yuga is 429,000 years. These four Yugas together constitute a Mahayuga, and 1000 Mahayugas constitute a Kalpa. One full day and night of Brahma is equal to 2000 yugas. At Pralaya, these four Yugas get dissolved.-The theme of verses 17-21 is the following. Cyclicism applies to both human life and the cosmos. Just as the tree exists in a seed in an involved (unmanifested) state, similarly, the cosmos comes from a state of non-manifestation to a state of manifestation. After many years, it goes back to its unmanifested state. After trillions of years, manifestation begins again. This goes on in cycles. The manifested (Vyakta) and unmanifested (Avyakta) belong to the realm of the relative. Beyond these, there is the unmanifested reality that is Aksharam (imperishable) and Sanatana (eternal).-There are three schools of thought on cause-effect relationship in Indian philosophy. According to Sanghatavada, things come into existence when different parts come together. For example, a chair comes into existence by combining several parts. According to Arambhavada, every effect is a new creation, and the effect does not pre-exist in the cause (Asatkaryavada). For example, a cloth made of threads has a new existence that is different from the threads. According to Vedanta and Bhagavad Gita, the effect pre-exists in the cause (Satkaryavada). For example, the cloth pre-exists in the thread – it just gets a new name and form.-Our life begins long before we are born, and our life will continue long after we are dead. Life is only a transition. We continue going through these revolving cycles, until we realize the supreme truth, that we are one with the supreme reality that does not belong to the realm of the relative.-17th and 18th verses: “The whole cosmos exists in two states – the undifferentiated (Avyakta) and differentiated (Vyakta) – both these states belong to the relative. The differentiated state will go back to the undifferentiated state. When the day of Brahma begins, creation begins. When the day of Brahma ends, dissolution takes place.”-The day of Brahma represents the cosmic mind. Creation is symbolically compared to the dawn of the cosmic mind. Dissolution of the created universe corresponds to the sunset of the cosmic mind.-The universe has two dimensions – Vyakta and Avyakta. The earth evolved into a state (Vyakta) where living conditions became appropriate for living creatures to evolve and survive. These living conditions may disappear after millions of years - the earth will then merge back to its unmanifested state (Avyakta).-19th verse: “The same variety of different beings that existed in the preceding day of Brahma, they merge when the night comes. And then they manifest again at daybreak – the morning of Brahma’s day.”-20th and 21st verse: “Beyond this Avyakta (unmanifested) and Vyakta (manifested), which belong to the realm of the relative, there is the one Absolute Reality which is different from the unmanifested state of the relative – it is Aksharam (imperishable) and it is Sanatana (eternal). Those who realize their spiritual identity with this Supreme Reality, they get liberation from this cyclic rotation”-Everything moves in cycles – both in human life and in the cosmos. In human life, there is a cause and effect link between our lives. When a person dies, the senses of perception and action disappear, but the samskaras transmigrate in seed form, and manifest in the next life. At the Cosmic level, from the Avyakta state, the Vyakta state comes. The same Vyakta state later goes back to the Avyakta state. The causal dimension is Avyakta. The effect dimension is Vyakta.-When we are in the realm of the relative, we think that time and space are eternal. Only when we get out of the relative, we realize that time and space are relative. With spiritual practices, we can transcend the relative.-Silence is the language of the highest spiritual experience. Sri Ramakrishna said that one has to come down several steps from the highest state of samadhi to Omkara, then several steps down to Gayatri, and then several steps down to Vedas. This means that the highest truth can only be experienced – even Omkara does not explain this highest truth.-When we evolve in spiritual life our questions cease to be questions. They self-destruct.

-8th chapter: verses 14, 15, 16-The lecture was given by Swami Tattwamayananda on May 7, 2021.-14th verse: “I am easily attainable by that Yogi, who remembers me constantly with an undistracted mind.”-When our mind is focused on a spiritual ideal without any wavering, then that spiritual ideal becomes a physical reality to us. Sri Ramakrishna said to his disciples: “God can be seen the way I am seeing you. You too can see.” For this, the mind has to be raised to a level where constant remembrance is natural and effortless.-Yoga Sutra classifies the human mind into five categories: (1) Kshipta (scattered) (2) Mudha (dull) (3) Vikshipta (partially focused) (4) Ekagra (one-pointed) (5) Niruddha (fully focused). The mind of a normal person is in Vikshipta state. To reach the fully focused state, Yoga has to be practiced for a long time without breaks, and with a sense of sanctity and sacredness.-The story of Jada Bharata explains why continuous spiritual practice is important. King Bharata retired to a hermitage for spiritual practices but developed strong attachment towards a baby deer and forgot his spiritual practices. He was born as a deer in his next life, but under the effect of his samskaras, he stayed near a hermitage. In his next life, he was born as a great saint - Jada Bharata - always established in his identity with Atman. He did not lose his spiritual wealth, but his realization was delayed.-Constant remembrance of God is an advanced stage. We should start from where we stand. We should start with simple spiritual practices in the morning and evening, and feed the mind with positive, spiritual food.-15th verse: “Those who attain Me will not be subject to rebirth. They will come out of this abode of non-eternal, which is a house of pain.”-In the 34th verse of the 6th chapter, Arjuna complains that the mind is restless, turbulent and not yielding. It is difficult to control the mind. Lord Krishna addresses that problem in these verses. In the 14th verse, he asks Arjuna to focus on a higher ideal all the time. In the 15th verse, he addresses life as a whole and provides a way to attain eternal and absolute peace.-Vedanta says that we are one with the all-pervading, transcendental reality. The only way to come out of the wheel of birth, death and rebirth is to realize this highest truth.-We evolve spiritually when we go beyond the physical embodiment and feel discontent with the non-eternal. Buddha had everything as a prince. Yet, he felt a divine discontent due to the changing nature of the world. He took a firm vow to realize this highest truth and made great contributions to human civilization.-16th verse: “All the levels of existence, including the abode of Brahma, are subject to return. But if one attains Me, he is free from the cycle of birth, death and rebirth.”-According to Hindu mythology, Brahma-loka (abode of Brahma) is a higher level of existence. One full day and night of Brahma is equal to 2000 yugas. There are four yugas – Satya, Dvapara, Treta and Kali yuga. We are currently in kali yuga, having completed 4000 years and 429,000 more years to go.-Lord Krishna is implying that even Brahma is not free and belongs to the realm of the relative. His central message is that everything in this life – job, wealth, joy, sorrow – belongs to a lower order of reality, the realm of the relative. If we understand just this, we develop spiritual common sense, and can be level-headed in everyday life. The way out of the relative is to realize our identity with the all-pervading, transcendental reality.

-8th chapter: verses 10, 11, 12, 13, 14-The lecture was given by Swami Tattwamayananda on April 30, 2021.-Verses 10-14 provide a detailed description of meditative practices and the importance of Omkara upasana.-Mandukya Upanishad elaborately discusses Omkara as a spiritual symbol. It says that if one is spiritually fit, and his mind is fully ready to realize the identity with Brahman, then upon hearing this expression, immediately he will realize its true meaning (Shabda-aparoksha-vada). Others will take more time for such realization and will have to pursue spiritual practices.-Omkara is the best tool for meditation on the transcendental, all-pervading, attribute-less, impersonal, immanent Reality. When we meditate on a deity, we use a mantra connected to that deity. To meditate on the Absolute Reality, we use Omkara upasana.-Omkara should be chanted with a lengthened vowel sound. It begins and ends in silence. Its chanting gives us inner tranquility and peace.-As an abstract symbol, Omkara takes us to the realization of the most abstract spiritual truth. As a practice, it represents the totality and oneness of existence. It is universal, as it can be added to any religious practice.-10th verse: “At the time of death, with full of devotion and steadfast mind, and with the power of Yoga if a person fixes his prana between the eyebrows, then he attains the highest spiritual realization.”-Yoga has two meanings. First, it is an expression of the unity of the individual soul with the universal soul. Second, it means samadhi, when one has transcended all vrittis, and his mind is fixed on one thought.-When we meditate, distracting thought currents can emerge. With constant practice, if one can meditate without any distraction, it is called Abhyasa. Shankaracharya says that we should combine Yoga and Abhyasa – so that we can meditate on one ideal without any distracting thought currents.-11th verse: “This spiritual truth - that knowers and Vedic scholars call Aksharam, that great monks become one with, to gain which they live the life of Brahmacharis – that I am going to explain to you.”-12th and 13th verses explain how a person can cast away the body and transcend the cycle of life and death. First, he should restrain the door openings that drag the mind to external objects. Second, the mind should be fixed in hridaya. Third, uttering Omkara, and meditating on the Supreme Reality, he should depart the body. Then he attains the highest goal.-Human body has door openings, such as the eyes, ears, nostrils, that drag our attention to external objects. When we restrain them through samyama, the mind won’t be dragged to external objects.-Om is the word symbol of transcendental Reality. When we pray to a deity, we may get blessings, but we don’t transcend the cycle of birth and death. We transcend this cycle, when we meditate on the all-pervading, Supreme Reality with Omkara.-Omkara is used in all mantras as a prefix to imply the transcendental Reality, even when invoking a deity. The sound of Omkara is what is universal, not the letter symbol. In puja, Omkara is used as mangala-vachaka (auspicious).-Before undertaking spiritual practices, one should be established in yamas and niyamas.-14th verse: “I am easily attainable by that Yogi, who remembers me constantly with an undistracted mind.”

-8th chapter: verses 7, 8, 9-This lecture was given by Swami Tattwamayananda on April 23, 2021.-7th verse: “Constantly remember Me and fight. Then you shall attain Me.”-Fight here refers to the battle with our own lower self. Lord Krishna says that we should combine contemplation and action, and do our everyday secular duties with a higher ideal in mind. By doing so, we spiritualize the secular.-Lord Krishna chose Arjuna over Yudhishthira and other Pandavas because Arjuna was a man of action, who was eager to learn, and who would put into practice what he learnt.-Lord Krishna asks Arjuna to always think and contemplate on a higher ideal – all the time, in every thought, word and deed. By doing so, he would have peace of mind and be a source of harmony to those around him.-8th verse: “With constant practice and continued effort, one who thinks of the Supreme Being, attains Him.”-In spiritual life, we may encounter two types of problems. First – when we follow an ideal and do not succeed, we may get disappointed. Second – we may develop a liking for the negative, like a camel who enjoys eating thorny bushes despite bleeding in the process.-Continued effort is necessary. As we continue our effort, the resistance slowly disappears, and we are able to follow the higher ideal.-Shankaracharya says in his commentary that we should read spiritual books, understand the teachings of the great sages, contemplate on them, and bring this contemplation to every action in daily life.-Ramanuja says in his commentary that we should do our duty in a way that it does not violate ethical principles, and at the same time contemplate on a higher ideal.-Once a person succeeds in spiritualizing the secular, by combining action and contemplation, his character begins to reflect a sense of contentment. He is able to face difficulties of life with a smile.-9th verse: “The one who meditates on this Supreme Reality – who is omniscient (Kavi), ancient, the ruler, smaller than the atom, the sustainer, self-luminous and beyond the darkness of Maya.”-The word “kavi” is used to imply omniscient. A great poet is able to see far into things and bring out the grandeur of the subject he is writing on. This ability to see beyond the surface of things is an expression of the divine.-One great example is from the life of Valmiki, who was a sage and a poet. Once he was watching two birds playing on a tree. Suddenly, one of the birds fell after being short by a hunter’s arrow. At that moment, Valmiki’s heart was filled with the charm of the innocent bird, the cruelty of the hunter and the agony of the surviving bird. He uttered a profound verse: “O’ hunter – you will not get respect; you will not get existence. You also will perish. For you have killed this innocent, unsuspecting bird.”-We cannot play diplomacy with our own mind at the time of death. The dominant thought at the time of death is linked to what ideas dominated one’s life. If one practices spiritual disciplines during their life, then at the time of death, then can think of something higher, transcendental.-There are two ways of looking upon God. One is through the lens of the world – in this scenario, we won’t have peace of mind. Another way is to see the world through the eyes of God – then we see the world as a fleeting phenomenon belonging to time and subject to change; then we can practice equilibrium of mind, and the world won’t disturb us.

-8th chapter: verses 5, 6-This lecture was given by Swami Tattwamayananda on April 16, 2021.-5th, 6th and 7th verses deal with the importance of living life in such a way that enables one to leave the body with the thought of the transcendental. Death is not undesirable – it is a creative, constructive transition.-5th verse: “Those who at the time of death remember Me alone – when they leave the body, they attain Me. There is no doubt about it.”-6th verse: “Whatever object one thinks of at the time of death, he attains that very object, being absorbed in its thought. Therefore, keep your thoughts constantly focused on Me.”-5th verse reveals the mystery of human life, death, reincarnation, and the doctrine of karma. Death is nothing but the destruction of the physical body, which has served its purpose. Life continues with another fresh body.-Brahma Sutras discuss the dynamics of leaving the world and the dynamics of returning to the world. At death, even though our senses of perception and action are gone, our accumulated tendencies follow us when we transmigrate. After exhausting the fruits of work in this life, the soul returns with the residual karma.-Sri Ramakrishna gives the analogy of an elephant. After it is bathed, it tends to get dirty again. However, if it is put in a stable soon after bath, it remains clean. Similarly, if we think of God at the time of death, there is no room for our mind to get impure again.-We cannot play diplomacy with our own mind at the time of death. The dominant thought at the time of death is linked to what ideas dominated one’s life. At the time of death, one cannot just think what he wants - one’s true nature comes out.-If one practices spiritual disciplines during their life, then at the time of death, then can think of something higher, transcendental. Our good karmas from this life are like a spiritual treasure that is ours forever, and that ensures that our next life is elevated.-Sri Ramakrishna also gives the example of a toothache – when we have a toothache, we constantly think about it. Similarly, we should cultivate the ability to constantly think of God in the midst of our daily work.-There are two ways of looking upon God. One is through the lens of the world – then we create God in our own image and see him as a creator, keeping a close eye. Another way is to see the world through the eyes of God – then we see the world as a fleeting phenomenon belonging to time and subject to change; then we can practice equilibrium of mind, and the world won’t disturb us.-Bhagavata Purana is the story of King Parikshit who has seven days left to live because of a curse. The entire Purana is a response to his question to Sage Suka – “What should a dying man do? How should he live the rest of his life?” Suka says: “One should be able to live life in such a way that he can leave the body with a smile on his face and with holy thought in his mind.”-Swami Turiyananda, on his return from the US to India in a ship, encountered a violent storm on the way. While other passengers were scared, he remained calm. He presents a good example of how to live life in a way that gives us freedom from the fear of death.-Jeevan-muktas are liberated from the transmigratory cycle. Their actions do not produce further karmas.-Devotion to God provides freedom from the difficulties of life. According to Holy Mother, if we have true devotion, the intensity of suffering that we were destined for, gets reduced. For example, if we were destined to be bitten by a snake, we may be bitten by a scorpion instead.

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

7th chapter: verses 29, 30 Introduction to chapter 8-The lecture was given by Swami Tattwamayananda on April 2, 2021.-29th verse: “Those who strive to attain freedom from old age and death by taking refuge in Me, they know Brahman. That Brahman is all of adhyatma and karma in its entirety.”-Old age/death is a metaphor that represents the impermanence of the body and the world. Once we become aware of this impermanence, we can face life’s challenges more effectively.-Those who are lucky enough to get to higher philosophy understand that there is a quest for a higher meaning that provides freedom from clinging to things that are impermanent. They develop an urge to seek this higher freedom.-One can take refuge in a great spiritual teacher who reveals the supreme truth – such as Lord Krishna or Jesus Christ. One can also take refuge in the essence of the eternal teachings of these spiritual teachers. The Advaitic interpretation is to take refuge in Brahman.-This urge for spiritual freedom cannot be developed suddenly. It is developed gradually. We should start by developing an element of detachment from raga, dvesha, results of actions, and selfish motives. Selfish motives represent our desire for the impermanent.-Yaksha posed a question to Yudhishthira – “What is the most mysterious fact of life?” In answer, Yudhishthira said – “Every minute and second, we see so many creatures moving towards the abode of death. Still, we believe that we will not have to join this procession. This is the most mysterious fact of life.”-30th verse: “Those who know Me, they know the supreme truth in a comprehensive manner – Adhibhutam, Adhidaivam and Adhiyajnam. They continue to know Me even at the time of death.”-Adhibhutam represents the gross, material elements that constitute the empirical world. Adhidaivam represents the presiding deities of the senses of perception, senses of action, mind and intellect, that enable us to perceive the phenomenal world. Adhiyajnam represents the presiding deities over rituals and sacrifices.-Verses 1-4 of 8th chapter explain that one who is spiritually fit for higher pursuit, naturally develops the ability to understand everything in a comprehensive manner.-When we get into spiritual life, we develop an intuition into the nature of things. We develop a spiritual common sense that gives us maturity, wisdom and a better outlook towards life.-Ashtanga Yoga prescribed in Patanjali’s Yoga Sutra – Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi – only takes us to a stage, where we become fit for enlightenment. It does not take us to the highest state of enlightenment.-Vedanta prescribes a more comprehensive plan that takes one to the highest enlightenment. The plan involves seven 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) Nidishyasana.-If one has Mumukshutam, the strong urge for spiritual freedom, all the other qualities naturally come to him.-Swami Vivekananda said that every living creature has an innate desire for freedom and self-preservation. The difference between an amoeba and a Buddha is only of degrees, not of kind. Every ordinary pursuit of life preservation is part of our attempt to get freedom from old age and death.-Swami Vivekananda also gives the example of a locomotive and an ant. The locomotive is not more powerful than the ant, as it only has borrowed intelligence. The ant has the ability to decide its fate and look for freedom.

-7th chapter: verses 25, 26, 27, 28-The lecture was given by Swami Tattwamayananda on March 26, 2021.-25th verse: “The Absolute Reality is unmanifest, eternal, changeless, birthless, deathless and non-dual. For people who have not reached the highest state of spiritual evolution, the true nature of this Absolute Reality remains concealed due to the Avarana and Vikshepa shakti of Yogamaya.”-Maya is non-awareness of the fact that everything in this world is subject to change. This maya veils the light of truth (Prakasha) and projects something false. What we may know intellectually, maya makes us forget at the emotional level.-We experience Maya in our daily life, when we excessively worry, delude ourselves into thinking about the permanence of situations that are inherently impermanent. For example, a person who has lost his job may worry that he will be permanently jobless.-If we are aware of a traffic jam ahead, then the traffic jam doesn’t bother us as much. Similarly, once we become aware of maya, we develop spiritual common sense, and are not bothered by it.-26th verse: “Arjuna – I know the past, present and future of everyone, everything. But no one knows Me.”-We see only one dimension of time. We worry about the past and future. We forget that in the past things were different, and they will be different in the future. Those stuck in time do not know the Lord, as he is beyond time.-In the Bhagavata Purana, Lord Krishna is depicted as always smiling. This is because He could see the triple dimensions of time. He knew that situations would change. The ability to see triple dimensions of time gives one the ability to think, talk and act with wisdom.-Ayurveda defines perfect health as: “sama dosha sama agnischa sama dhatu mala kriyaaha| Prasanna atma indriya manaha swastha iti abhidheeyate”. It means that we are in perfect health when we are physically, mentally, spiritually and emotionally healthy. And we are mentally healthy when we accept the changeable nature of all empirical phenomena.-Per Shankaracharya, when we take to spiritual practices and completely surrender to the transcendental, divine reality, we become instruments in the hands of a higher power that is beyond time. The dividing line between past, present and future is only imaginary. We can transcend the time trap by looking upon the past, present and future with detachment.-Vibhuti pada in Patanjali Yoga Sutra mentions that when one practices meditations, prayers, yamas and niyamas – one can develop the ability to see far into the future.-27th verse: “This mental trap of polar opposites – such as raga and dvesha, pain and pleasure, profit and loss – they create maya. They express themselves in the form of desire. Because of this, people fall into delusion.”-28th verse: “Those who have done virtuous deeds, who undertake spiritual practices such as karma yoga, prayers, meditation – for them this mental trap of pairs of opposites, will end. They will be free from raga and dvesha. They attain chitta shuddhi and they worship Me.”-We are not able to do what we want to do because of a mental trap. This mental trap is created by our samskaras, which are the result of our past actions. They propel us to act in a certain way, and we feel imprisoned.-These samskaras can be neutralized by developing a storehouse of positive samskaras, with spiritual practices. As the past samskaras weaken, we feel less conflict in what we want to do.-Total surrender to God is one way to weaken past samskaras. When we open our heart and place everything at the feet of God, we become spiritually refined and feel a weight lifted from our shoulders. The intensity of surrender determines how fast we progress.-If a glass is half full of water and we pour milk in it, it will only have 50% milk. However, if we empty the glass and then pour milk, it will have 100% milk. Similarly, when we empty our mind, all negative samskaras are emptied. The mind can then be filled with the pure milk of God’s grace.

-7th chapter: verses 21, 22, 23, 24-The lecture was given by Swami Tattwamayananda on March 12, 2021.-21st verse: “In whatsoever form a devotee seeks to worship God with unwavering shraddha, that shraddha is enough for him to reach his goal.”-Shraddha is the highest qualification needed to reach our spiritual goal. Shraddha refers to a sense of sincerity, integrity and purity. It is the language of the heart.-Vedanta doesn’t say that there is only one concept of God. It is the devotee’s heart that matters. Any good human being, such as one who follows the four noble truths and the noble eightfold path prescribed by Buddha – and who is endowed with shraddha, can realize the supreme truth.-In the Parable of the Sower, the seeds fall on fertile ground as well as rocky surfaces and thorny bushes. The results depend on the quality of the soil where the seeds fall. Shraddha is like fertile soil. A person with shraddha surrenders to God and eventually connects with the highest spiritual reality.-22nd verse: “Endowed with that kind of shraddha, he worships his deity and his desires are fulfilled. To whomever he worships, all that worship comes to Me, and all the results are granted by Me. I am the one Absolute Reality behind all gods and goddesses.”-164th sukta of the first mandala of Rigveda Samhita says: “Reality is one; sages call it by various names.”. The full mantra is: इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथॊ॑ दि॒व्यः स सु॑प॒र्णॊ ग॒रुत्मा॑न् । ऎकं॒ सद्विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥-The different hymns in Rigveda begin with polytheistic ideas, but end with monotheistic conclusions. In Rigveda, there is an evolution of Hindu godhead from Pantheism (God is equated with the external world) to Panentheism (God is the spirit within the external world) to Polytheism (God is the divine power regulating nature) to monotheism (there is only one God) to monism (non-duality).-As we evolve, our understanding of the Divine Reality becomes clearer. At the highest experience level, we find that the same Absolute Reality is within all of us, it is all pervading - and it is impersonal, transcendental, indescribable and non-definable.-Shraddha is spiritual wealth that involves effort and evolves from lifecycle to lifecycle. In the 41st and 42nd verses of the sixth Chapter of Gita, Lord Krishna explains how spiritual wealth evolves across lifecycles. A spiritual aspirant, who has unfulfilled desires, will be born in a pure and prosperous family, where his parents are spiritually oriented, and where his unfulfilled desires can be fulfilled. A highly evolved seeker will be born in a family that has a tradition of producing great spiritual aspirants.-23rd verse: “Those who worship to fulfill desires are men of little understanding. They worship different deities and reach the goal accordingly. They do not seek the highest knowledge and do not develop an attitude of total surrender to God.”-24th verse: “My true swarupa is Avyaktam – it is universal, impersonal, transcendental, unmanifest, cosmic, birthless and deathless. Not understanding this true state of Mine, one brings it down based on his own spiritual evolution.”-Avyaktam means abstract, subtle, unmanifest – that cannot be empirically understood.-Per Shankaracharya, this Absolute Reality is universal, infinite, cosmic, non-dual. But because people have not reached the highest state of evolution, they do not understand its cosmic dimension – they understand the Absolute only in terms of the relative. The cosmic dimension remains concealed to them due to the Avarana and Vikshepa shakti of Yogamaya.-When we think of a great spiritual teacher, such as Lord Krishna or Sri Ramakrishna, we should think of their universal, transcendental dimension that is not limited by time, space and causation.-When we feel inner contentment and joy during spiritual practices, it is a definite sign that we are on the right path.-For the one, who has reached the highest state, his whole life becomes spiritualized. 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.

-7th chapter: verses 19, 20, 21-The lecture was given by Swami Tattwamayananda on March 5, 2020.-19th verse: “The highest stage in spiritual evolution is to realize that there is one supreme reality that pervades the entire universe and that the same reality is present in all of us. Such exalted spiritual seekers, who see everything as an expression of Vasudeva, are rare.”-This highest stage is the natural culmination of our spiritual evolution. To reach this highest stage, we may have to go through many life cycles of evolution. We have to accumulate enough positive samskaras through spiritual practices. Eventually, we will reach this destination.-Vasudeva is the name of a Hindu deity. In this verse, it means the one who lives in all jivas, and who is all-pervading. At the highest stage, we feel God’s presence in all our interactions - even when we are not in the temple or not reading a holy book.-In the Bhagavata Purana, there is a dialog between King Nimi and the Nava Yogis. In answer to the King’s question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees in all beings the presence of God, and who sees the presence of all beings in God.“-20th verse: “Those who do not have the highest spiritual knowledge, they follow certain rituals, and turn to deities, impelled by their desires and their own innate nature.”-In early stages of evolution, we turn to God compelled by our needs and desires. Because we lack the highest spiritual knowledge, we conceptualize our own ideas of God, without realizing that Vasudeva is the ultimate goal – the desires color our idea of God, and we look upon God as an agency that comes to our rescue.-When our prayers are answered, our conviction that God is a reality becomes deeper. Then we begin our further evolution.-If we turn to transcendental reality with evil desires, the same evil desires get stronger. This is why it is important to practice yamas and niyamas before undertaking intense spiritual practices.-Extreme selfish desires lead to self-destruction. Bhasmasura prayed to God due to his selfish desire to have the power to turn into ashes anyone on whom he placed his hand. He ended up using his power on himself and turned into ashes.-Even when we reach the highest idea of transcendental reality, at practical level, we do not reject the idea of the beautiful, charming, heartening idea of a personal God. This is best illustrated in the writing of Madhusudan Saraswati. After writing Advaita Siddhi, which describes the Absolute Reality as attribute-less, transcendental, all pervading and impersonal, he said: “My highest idea of God is the child Krishna holding his flute, wearing a yellow cloth and with beautiful childish eyes.”-21st verse: “Whatsoever form a devotee seeks to worship God with full shraddha, that shraddha is enough for him to reach his goal.”-Shraddha is the highest qualification needed to reach our spiritual goal. Shraddha refers to a sense of sincerity, integrity and purity. It is the language of the heart, not head.-A humble person, with no knowledge of scriptures, but who has a pure heart, who is compassionate, who follows yamas and niyamas – that person, when he approaches God with his heart, God will open his door to him. He will realize the supreme truth.-In the Parable of the Sower, the seeds fall on fertile ground as well as rocky surfaces and thorny bushes. The results depend on the quality of the soil where the seeds fell. Shraddha is like fertile soil. A person with shraddha surrenders to God and eventually connects with the highest spiritual reality.