Yoga Wisdom with Acharya das

This is a talk from a 2025 Australian tour.In this talk Acharya das explores the concept of the soul and the journey of self-realization from a Vedic perspective. He explains that according to Vedic understanding, we don't "have" souls - we ARE souls, eternal spiritual beings temporarily residing in physical bodies. He emphasizes that identifying with our temporary physical bodies leads to suffering, while understanding our true spiritual nature is the foundation of genuine spirituality and happiness. Acharya das defines materialism not as the hunger for material things, but as the idea that "I am material" i.e. I am my body, and contrasts materialism with spirituality (understanding oneself as an eternal spiritual being having a temporary material experience). He discusses how self-centeredness, which has become increasingly normalized in modern society, leads to unhappiness, while acts of kindness align with our true spiritual nature. He criticizes how technology, particularly smartphones and social media, has exacerbated self-centeredness and contributed to rising mental health issues. The talk concludes by advocating for meditation as immersion in transcendental sound, which can help purify the heart and mind, bringing clarity and helping us break free from material illusions. He presents the journey of self-realization and God-realization as the true purpose of human life.

In this talk we discuss Karma Yoga as a spiritual pathway in the context of a self-centered world. Self-centeredness is the enemy of self-realization and modern society's focus on the fulfillment of individual desires as being of paramount importance has led to unprecedented levels of unhappiness, depression, and mental health issues. I refer to experts like Gus Speth and Tristan Harris to illustrate how selfishness and technology-driven self-absorption are creating societal problems. We then explore how yoga is best understood as the union between the individual soul and the Supreme Soul, with karma yoga specifically being the path of selfless action. While karma (action) binds us to the material world, selfless service is liberating and awakens one to their true identity. Our natural spiritual function is to love and serve, and adopting a life of selfless service transforms one's existence.The quotes I used:When we speak of yoga we refer to linking up our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking up process is predominantly in fruitive activities, it is called karma-yoga, when it is predominantly empirical, it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord, it is called bhakti-yoga. Commentary by AC Bhaktivedanta Swami Prabhupada - Bhagavad-gītā 6.46The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Supreme Soul. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work. Bhagavad-gītā 3.3Work done as a sacrifice for Viṣṇu [the Supreme] has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage. Bhagavad-gītā 3.9One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender. Bhagavad-gītā 3.6On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior. Bhagavad-gītā 3.7One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna. Bhagavad-gītā 5.3One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are. Bhagavad-gītā 5.5Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme. Bhagavad-gītā 3.19Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight. Bhagavad-gītā 3.30One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions. Bhagavad-gītā 3.31"One who has taken his birth as a human being…. should make his life successful and work for the benefit of all other people. - Śrī Caitanya-caritāmṛta - Ādi-līlā 9.41"It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words." - Śrī Caitanya-caritāmṛta - Ādi-līlā 9.42‘By his work, thoughts and words, an intelligent man must perform actions which will be beneficial for all living entities in this life and in the next.’ - Śrī Caitanya-caritāmṛta - Ādi-līlā 9.43

This is the Q&A portion of a talk at the Mantra Room, Brisbane, Australia. The talk topic was the same as the previously posted talk "Everyone Dies but not Everyone Lives", but some interesting questions were asked following the talk.

This is a talk at The Mantra Room on the Gold Coast, Australia, 22 June 2025. I approach this serious topic from the transcendental perspective, focusing on a spiritual understanding of death and what it means to live. In the condition of spiritual ignorance, one sees oneself as the temporary material body in which one resides for a limited period of time. Absorbed in this illusion and deeply conditioned by advertising, the internet, and Social Media, we become increasingly self-centered, which is perhaps the most tragic aspect of modern life. For the more we see everything in relation to “ourself,” the more we will suffer. True living comes from cultivating spiritual understanding and awareness of our eternal spiritual identity. Our purpose is to rediscover who we actually are, beyond false bodily labels, and to reconnect with our source, the Supreme Soul. This spiritual perspective transforms relationships, how we see the world, see others, and how we see ourselves.

In this continuation of the wisdom of the Bhagavad Gita series, we address the question “Is it all one?” examining whether various spiritual paths all lead to the same destination, and whether the goal of a spiritual undertaking is a singular experience or realization.We need to distinguish between practices that are truly spiritual versus those focused on seeking material benefits and appreciate that real spirituality involves self-realization and God-realization.Regarding whether God is ultimately an impersonal ocean of light or spiritual energy, with which I can merge and ‘become one,' the Vedic understanding is that the Absolute Truth manifests in three aspects: Brahman (impersonal spiritual energy), Paramatma (localized presence of God in all beings), and Bhagavan (a Supreme Personality). In relation to the ideal of ‘oneness,’ the philosophical framework for understanding oneness is explained by the aphorism acintya-bhedābheda-tattva - the inconceivable simultaneous oneness and yet difference. While there is a spiritual oneness, individual distinction also exists eternally, and we need to be cautioned against the misinterpretation that one is God, which then leads to unfortunate consequences.Some texts I quoted in this talk:Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me. - Bhagavad-gītā 9.25The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. - Bhāgavata Purāṇa 1.2.6 Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear. - Bhagavad-gītā 18.66 Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān. - Bhāgavata Purāṇa 1.2.11And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal. - Bhagavad-gītā 14.27O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee. - Śrī Īśopaniṣad mantra 15He is the eternal among all eternal entities, and the chief conscious being among all conscious beings. Among the many living entities, He is the chief, who fulfills their desires. - Śvetāsvatara Upaniṣad 6.13 and Kaṭha Upaniṣad 2.2.13Īśvara is a special Puruṣa, unlike other puruṣas, being untouched by afflictions, actions (material activity) and the fruit of actions, and latent impressions or material desires. In Him the seed of omniscience is unsurpassed (infinite). He is also the Teacher of all ancient teachers (sages), being not limited by time. The transcendental sound personifying Him is AUṀ. - Yoga Sūtra 1.24-27Arjuna inquired: Which is considered to be more perfect: those who are properly engaged in Your loving devotional service, or those who worship the impersonal Brahman, the unmanifested? - Bhagavad-gītā 12.1The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect. - Bhagavad-gītā 12.2For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. - Bhagavad-gītā 12.5One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the realm of God. - Bhagavad-gītā 18.55

Many religious and spiritual traditions consider renunciation of the world important.But is living in an ashram or temple really more spiritual?We examine the fact that true spirituality is not determined by physical location or external appearances, but rather by one's consciousness and how one lives. We will learn that the ‘world’ (the material energy) is neutral, and the real challenge lies in one's consciousness and relationship with the world. True renunciation (tyāga) is not about physically giving up worldly activities and possessions but rather about performing actions without attachment to their fruits. The Bhagavad Gita illustrates that genuine spirituality involves seeing everything as connected to God and performing all actions as service to the Supreme Soul.If you would like to do a more in-depth course on the essential teachings of the Bhagavad-gītā, it is here: https://acharyadas.com/series/bhagavad-gita-chalisa/ The verses I quote were:In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of loving service to the Supreme Lord does not take place. - Bhagavad-gītā 2.44Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. - Bhagavad-gītā 3.4One who restrains the senses and organs of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. - Bhagavad-gītā 3.6Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong. - Śrī Īśopaniṣad mantra 1The Blessed Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work. - Bhagavad-gītā 6.1What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification. - Bhagavad-gītā 6.2“I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of the Lord ….” - Śrī Caitanya-caritāmṛta Madhya-līlā 13.80For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me. - Bhagavad-gītā 6.30The Blessed Lord said, To give up the results of all activities is called renunciation [tyāga] by the wise. And that state is called the renounced order of life [sannyāsa] by great learned men. - Bhagavad-gītā 18.2It is indeed impossible for an embodied being to give up all activities. Therefore, it is said that he who renounces the fruits of action is one who has truly renounced. - Bhagavad-gītā 18.11The wise, engaged in loving devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries. - Bhagavad-gītā 2.51Unless one is engaged in the loving devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay. - Bhagavad-gītā 5.6O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me. - Bhagavad-gītā 9.27In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me. - Bhagavad-gītā 9.28

This is a somewhat comprehensive discussion on the yogic view of the ego, particularly focusing on the concept of false ego (ahaṅkara) in Vedic philosophy. While the term 'ego' is commonly used by people in a derogatory sense (‘big ego’, or ‘inflated ego’ as examples), its Latin root simply means 'I'. The yogic understanding is that the false ego acts as a filter that distorts our consciousness and makes us identify with our material body rather than our true spiritual self (the ātmā). I have used various analogies, including the movie theater experience and spinning around, to illustrate how the false ego creates a distorted perception of reality. We also cover the distinction between the subtle body (consisting of false ego, intelligence, and mind) and the gross physical body, as being distinct from the spirit soul and emphasize how the practice of bhakti yoga can help dissolve the subtle material covering coverings without separate effort.During the talk I mentioned two talks that explain the eternal individuality of the spirit-soul.One with God – Different from God - https://open.spotify.com/episode/4TOrOiS42S7cTVEuaEe100?si=zQNcfOLHQyuHz7nxs0DHnw The Nature of the Soul - https://open.spotify.com/episode/3yKvBbyTleZLYpJuaRLfeF?si=absoB2b8SU-no9Yw4wdN0g Some of the verses I quoted from:Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies. - Bhagavad-gītā 7.4Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature. Bhagavad-gītā 7.5During the rainy season the moon was prevented from appearing directly by the covering of the clouds, which were themselves illumined by the moon’s rays. Similarly, the living being in material existence is prevented from appearing directly by the covering of the false ego, which is itself illumined by the consciousness of the pure soul. - Bhāgavata Purāṇa 10.20.19The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. - Bhagavad-gītā 3.27When the soul is under the spell of material nature and false ego, identifying one’s body as the self, the person becomes absorbed in material activities, and by the influence of false ego one thinks that they are the proprietor of everything. - Bhāgavata Purāṇa 3.27.2Just as a person who is whirling around perceives the ground to be turning, one who is affected by false ego thinks himself the doer, when actually only his mind is acting. - Bhāgavata Purāṇa 10.46.41Lamentation, elation, fear, anger, greed, confusion and hankering, as well as birth and death, are experiences of the false ego and not of the pure soul. - Bhāgavata Purāṇa 11.28.15As long as the spirit soul is covered by the subtle body, consisting of the mind, intelligence and false ego, he is bound to the results of his fruitive activities. Because of this covering, the spirit soul is connected with the material energy and must accordingly suffer material conditions and reversals, continually, life after life. - Bhāgavata Purāṇa 7.2.47A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping, and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them. - Bhagavad-gītā 5.8-9Bhakti-yoga (the process of loving devotional service) dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. Bhāgavata Purāṇa 3:25:33.

In this continuation of the Bhagavad-gita Wisdom Series we discuss the complex topics of mind and consciousness from both scientific and yogic perspectives.Many scientists stubbornly insist that there is a single “energy” (the material energy) which exists and is perceivable by us. This idea, however, gives rise to the fundamental challenge in understanding consciousness, that is how consciousness arises from atomic particles or complex chemical compounds. This problem is sometimes referred to as the 'hard problem of consciousness'.The Vedic and yogic perspective is that consciousness is a quality of another type of ‘energy’, the spiritual being (ātmā or ‘self). The understanding is that the spiritual being has two coverings or bodies: a gross physical body and a subtle body, with consciousness being the quality of the ātmā/self that pervades both.Some quotes that were referenced in the talk:“Consciousness poses the most baffling problems in the science of the mind. There is nothing that we know more intimately than conscious experience, but there is nothing that is harder to explain. All sorts of mental phenomena have yielded to scientific investigation in recent years, but consciousness has stubbornly resisted. Many have tried to explain it, but the explanations always seem to fall short of the target. Some have been led to suppose that the problem is intractable, and that no good explanation can be given.” “- David John Chalmers, a philosopher and cognitive scientist.“The hard problem of consciousness is the problem of explaining why any physical state is conscious rather than nonconscious.”O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminates the entire body by consciousness. Bhagavad-gītā 13.34Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul. - Bg 2.17"The soul (atma/self) is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air (prāṇa, apāna, vyāna, samāna and udāna), is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited." - Muṇḍaka Upaniṣad 3.1.9The seer (atma) is pure (transcendental) even though it perceives this world through the mind. - Yoga-sūtra 2.20The mind is not self-illuminating being itself an object of perception (that which is knowable). Yoga-sūtra 4.19 Not being self-luminous, the mind cannot be aware of an object and itself (as perceiver and perceived) at the same time. Yoga-sūtra 4.20 The pure and transcendental consciousness of the atma (self) is unchangeable. When the mind receives the reflection of that consciousness it is able to perceive and appears like the seer. Yoga-sūtra 4.22 The mind, being able to perceive due to its reflecting both the atma (self) and objects of perception, appears to comprehend everything. Yoga-sūtra 4.23 Even though the mind has accumulated various impressions (and desires) of various types it is always at the disposal of the atma (self). This is because the mind cannot function without the power of the perceiver. Yoga-sūtra 4.24The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind. - Bhagavad-gītā 15.7"One must deliver themself with the help of one’s mind, and not degrade themself. The mind is the friend of the conditioned soul, and his enemy as well. For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. " Bg 6.5-6

This is a comprehensive discussion on the topic of 'what is spiritual and what is not' as part of an ongoing series on the Wisdom of Bhagavad Gita. There are common misconceptions about spirituality. The term 'spirit' is used in various contexts and while many things are labeled as spiritual, not everything considered sacred or supernatural is truly spiritual from a Vedic perspective.For example, there is the common misconception that nature is inherently spiritual, but while nature can influence our state of consciousness positively, it none-the-less remains material energy.The ancient Vedic understanding is that in this world there are two fundamental energies: material energy (comprised of atoms and particles) and spiritual energy. The spiritual energy is the spiritual being (ātmā – the self or the spirit soul) which is eternal, unchanging, and personal, and temporarily residing within a material body.The spiritual journey is not to find a better way to enjoy the world with my material covering (body and mind). It is to discover my real spiritual identity, reestablish my lost connection with my source, the Supreme Soul or God, and become immersed in a relationship of love and loving service to the Supremely Lovable God.Some verses that were quoted:Yet there is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is. - Bhagavad-gītā 8.20 Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe. - Bhagavad-gītā 7.5O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. Bhagavad-gītā 13.34Here is a link to another talk on the subject, The Nature of the Soul: YouTube - https://www.youtube.com/watch?v=q9fAaCDZltU&ab_channel=AcharyaDas Facebook - https://www.facebook.com/share/r/1Bx7hRtWgc/ Acharyadas.com - https://acharyadas.com/the-nature-of-the-soul/ Additional quotes around what is a spiritual person that people may benefit from:Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk? - Bhagavad-gītā 2.54The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness. - Bhagavad-gītā. 2.55One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. - Bhagavad-gītā. 2.56In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge. - Bhagavad-gītā. 2.57One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness. - Bhagavad-gītā. 2.58The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. - Bhagavad-gītā. 2.59He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna! - Bhagavad-gītā 6.32A person is said to be still further advanced when he regards all—the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial-with an equal mind. - Bhagavad-gītā 6.9

This talk continues our Bhagavad-gita Wisdom Series with the topic: “Beyond Happiness & Distress – A Guide to Emotional Well-Being.”We explore two fundamental perspectives:• The materialistic view, which identifies the self with the body and mind.• The spiritual perspective, which sees the self as an eternal spiritual being temporarily residing in a body and struggling with the mind.According to yogic teachings, emotions arise from mental processes and are not intrinsic to the soul. These teachings emphasize the importance of tolerating desires and emotions rather than being controlled by them. This state of inner steadiness is likened to an ocean—remaining calm despite the many rivers that flow into it.The ancient wisdom of yoga introduces the concept of becoming an Atmarama—one who is self-satisfied—finding lasting spiritual happiness within rather than seeking temporary fulfillment in external sources.Meditation is a key practice for self-realization, accessible to everyone. The transformative power of meditating on transcendental sound can be compared to the sunrise dispelling fog, bringing clarity and insight. As yoga wisdom deepens, it reshapes one's perspective on life and relationships, leading to genuine peace and fulfillment.The verses which I quote from the Bhagavad-gītā: Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. Bhagavad-gītā 2.29 O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. - Bhagavad-gītā 2.14O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. - Bhagavad-gītā 2.15That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion. - Bhagavad-gītā 18.38That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness. - Bhagavad-gītā 18.37A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the person who strives to satisfy such desires. - Bhagavad-gītā 2.70Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga. - Bhagavad-gītā 2.48These are some additional verses which you might benefit from:One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in (loving)devotional service with determination and whose mind and intelligence are in agreement with Me-he is very dear to Me. - Bhagavad-gītā 12.13-14One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom. - Bhagavad-gītā 15.5One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind. - Bhagavad-gītā 2.56For one who has conquered the mind, the Super Soul is already reached, for they have attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same. - Bhagavad-gītā 6.7

This is such an important subject that needs to be shared even though there is not good quality video with this talk. Love, as a subject to be explored, is definitely challenging for many of us and the lack of a meaningful conversation about love and a meaningful definition of love is terribly sad. How do we define love? Many dictionary definitions center around it being “an intense feeling of attraction and deep affection.” What is called falling in love often produces an intense kind excitement and anticipation and hope for something fantastic that's going to result from this relationship/experience. But we are only talking about an emotional and physiological response, and this is not love. It doesn't last. What happens then when we no longer feel that response? When I'm no longer in love with you or I have “fallen out of love”, when I'm no longer having that physiological and mental response? Well, I am no longer in love. Therefore, I should leave you and I should look for someone else who gives me that experience. This is not love, it is lust. If you make me feel good, I love you. If you no longer make me feel good, I'm sorry, I just don't love you anymore. Lust meant intense personal desire and it's all about me and what I am feeling. “What’s in it for me?” It’s about taking as opposed to giving. The characteristic of love is to give. Love means willing “the good” of others. To love someone is to will “the good” for that person; to work toward what will bring that person in the direction of “the good”. Real love is truly a spiritual experience.

In this series, we previously learned that everything that happens to me is caused by my own actions - my past actions, my current actions and my future acts. My desires determine my actions, which in turn affect my consciousness, which then determines my desires. It is a cycle, and breaking that cycle is critically important if I want to experience peace and happiness. So losing control of myself because of compulsive behavior is disastrous for me. The most important thing to deal with compulsion is to cultivate the appreciation that I am an eternal spiritual being temporarily covered by a material body and the mind. The ancient texts I quoted in this talk: One must deliver themself with the help of one’s mind, and not degrade themself. The mind is the friend of the conditioned soul, and his enemy as well. - Bhagavad-gītā 6.5 For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy. - Bhagavad-gītā 6.6 This uncontrolled mind is the greatest enemy of the living entity. If one neglects it or gives it a chance, it will grow more and more powerful and will become victorious. Although it is not factual, it is very strong. It covers the constitutional position of the self/atma. Bhāgavata Purāṇa 5.11.17 A hierarchy of control: The individual is the passenger in the chariot of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers. Kaṭha Upaniṣad 1.3.3-4 The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. - Bhagavad-gītā 3.42 The cause of compulsive behavior: Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? - Bhagavad-gītā 3.36 Lord Kṛṣṇa said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world. - Bhagavad-gītā 3.37 Thus, a man’s pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire. - Bhagavad-gītā 3.39 The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him. - Bhagavad-gītā 3.40 Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus - by spiritual strength - conquer this insatiable enemy known as lust. - Bhagavad-gītā 3.43 How we lose control: While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. - Bhagavad-gītā 2.62 From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool. - Bhagavad-gītā 2.63 As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence. - Bhagavad-gītā 2.67 All the senses have been under the control of the mind since time immemorial, and the mind himself never comes under the sway of any other. He is stronger than the strongest, and his godlike power is fearsome. Therefore, anyone who can bring the mind under control becomes the master of all the senses. - Bhāgavata Purāṇa 11.23.47 The solution: Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence. - Bhagavad-gītā 2.68 One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender. - Bhagavad-gītā 3.6 A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires. - Bhagavad-gītā 2.70 One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace? - Bhagavad-gītā 2.66 One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion. - Bhagavad-gītā 2.64

Most people are intrigued by the question “what does the future holds for me?” Hence the popularity of horoscopes, tarot and psychic readings, palmistry, etc. This is because many are focused on what it is they may consider as “good” but are often blind to the “bad” that may also be coming. Wherever we find ourselves at any given time in our life, it is the “effect” or result of our previous desires, choices and actions. Therefore, focusing on wanting to know the future can make us oblivious to the opportunity that the present offers. And that is to literally “create” our future by consciously choosing courses of action that produce great outcomes. There is a rather naïve idea that freedom means being able to do anything you want, whenever you want to, and having the money and power to do that. This idea is blind to the very real repercussions that my choices and actions will have. Every action produces a karmic reaction, so we must “pay” for our deeds. This chain of action and reaction binds the living being to material existence. As you sow, so shall ye reap. The texts I quote in this talk: …. for whatever one sows, that will he also reap. - Galatians 6:7 Whatever state of being one remembers when he quits his body, that state he will attain without fail. - Bhagavad-gītā 8.6 The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is. - Bhagavad-gītā 4.17 One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities. - Bhagavad-gītā 4.18 Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings. - Bhagavad-gītā 4.20 Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions. - Bhagavad-gītā 4.21 He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions. - Bhagavad-gītā 4.22 One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge. - Bhagavad-gītā 4.19 All these performers who know the meaning of sacrifice become cleansed of sinful reaction, and, having tasted the nectar of the remnants of such sacrifice, they go to the supreme eternal atmosphere. - Bhagavad-gītā 4.30 O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next? - Bhagavad-gītā 4.31 The living entity is exactly like a dog, who, overcome with hunger, goes from door to door for some food. According to his destiny, he sometimes receives punishment and is driven out and at other times receives a little food to eat. Similarly, the living entity, being influenced by so many desires, wanders in different species of life according to destiny. Sometimes he is high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell, sometimes to the middle planets, and so on. - Bhāgavata Purāṇa 4.29.30-31 Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogī and is happy in this world. - Bhagavad-gītā 5.23

This is a continuation from the previous theme we explored in the Bhagavad Gita series, that you are not your body. Here we examine what is often called reincarnation, or more correctly, the transmigration of the spirit soul. There are many misconceptions surrounding this topic. It is not uncommon that someone may ask “you mean I can become a dog?” And of course, the answer is, no, you do not BECOME a dog, but it is possible to enter into that type of a body and falsely assume that external identity. The Bhagavad Gita speaks of how over lifetimes, the spirit soul can cycle through a myriad of bodies. And even within our current lifetime we cycle through a baby’s body, then a child’s, a teenager’s, and an adult’s, a middle-aged, and eventually and old aged body. Looking at things objectively and considering the constant turn-over of all the material particles that make up a body, within a maximum of 5 years it is like a constant process of recycling bodies. But how does this really happen and what are the drivers? The following are verses I quote in the talk: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. - Bhagavad-gītā 2.12 As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. - Bhagavad-gītā 2.13 As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. - Bhagavad-gītā 2.22 Whatever state of being one remembers when he quits his body, that state he will attain without fail. - Bhagavad-gītā 8.6 The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. - Bhagavad-gītā 15.8 The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires. - Bhāgavata Purāṇa 4.29.76-77 The living entity, thus taking another gross body, obtains a certain type of ear, tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects. - Bhagavad-gītā 15.9 When the living entity passes from the present body to the next body, which is created by his own karma, he becomes absorbed in the pleasurable and painful sensations of the new body and completely forgets the experience of the previous body. This total forgetfulness of one’s previous material identity, which comes about for one reason or another, is called death. - Bhāgavata Purāṇa 11.22.39 If you would like to dig a little deeper into this subject the following links to other talks on a variety of platforms may be helpful. The 3 topics of these talks are: Reincarnation the ins and the Outs; Why Do Bad Things Happen to Good People? – Understanding Reincarnation; and Purpose, Reincarnation, and Suffering – an online Q&A session. FaceBook https://fb.watch/e4x6q3mrVG/ https://fb.watch/e4xc0Ba1Jx/ https://fb.watch/e4xeTC1zKr/ YouTube https://youtu.be/x1OJKpFutb0 https://youtu.be/Nmg3HiQ0Yw4 https://youtu.be/WmIbSEMS5gM Acharyadas.com https://acharyadas.com/reincarnation-the-ins-and-the-outs/ https://acharyadas.com/why-do-bad-things-happen-to-good-people-understanding-reincarnation/ https://acharyadas.com/purpose-reincarnation-and-suffering-an-online-qa-session/ Spotify - podcast https://podcasters.spotify.com/pod/show/acharya-das/episodes/182-Reincarnation--the-Ins-and-the-Outs-e1gju35 https://podcasters.spotify.com/pod/show/acharya-das/episodes/150-Why-Do-Bad-Things-Happen-to-Good-People-e1giggf https://podcasters.spotify.com/pod/show/acharya-das/episodes/177-Purpose--Reincarnation--and-Suffering---an-online-QA-session-e1gjsmn

This is a talk at Mantra Night about how Transcendental Sound provides refuge and shelter from all the turmoil and troubles that are part of material life. But more wonderful than this is how it can awaken us to the most extraordinary experience of spiritual love where the soul once again is united in love with the Supreme Soul.