Yoga Wisdom with Acharya das Acharya das

Grief is understood as not just sadness but a very great sadness, especially at the death of someone or a great loss. In some cases it can deeply affect how one lives their life from that point.

In the ancient Sanskrit language, one of the words they use is śocaḥ which not only means grief or sorrow, but can also be used to describe burning or a flame.

In this talk, we explore how in many cases grief has arisen out of an unrealistic expectation, like holding on to the false hope that I and others who are dear to me will never die. Yet death (or things/situations coming to an end) is the only thing that you can dependably rely on that will happen in “life”.

The ancient Vedic texts address what is the natural course of things and the crucial knowledge that we, the spiritual beings, residing within the body, never die. We exist eternally..

Some of the verses I quoted:

Just as the fruits and flowers of a tree in due course of time undergo six changes -- birth, existence, growth, transformation, dwindling and then death -- the material body, which is obtained by the spirit soul under different circumstances, undergoes similar changes. However, there are no such changes for the spirit soul. Bhāgavata Purāṇa 7.7.18

Bhagavān Śrī Kṛṣṇa said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead. - Bhagavad-gītā 2.11

It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body. - Bhagavad-gītā 2.25

O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature. - Bhagavad-gītā 2.30

Yet there is another unmanifest 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

When many people think of the two words “religion” and “spirituality” nowadays they could have memes floating around in their minds and not clear and objective ideas. In this talk, we examine these terms from the ancient Vedic perspective.

It is really difficult to cover such an important topic in an abbreviated way, and while this is quite a long talk we have not really covered the topic as extensively as we could have if there was more time.

Here are the Vedic texts or verses I quoted:

A worshiper who faithfully engages in the worship of the Lord in the temple (church) but does not behave properly toward other worshipers or people in general is called a prākṛta-bhakta, a materialistic devotee, and is considered to be in the lowest position. Bhāgavata Purāṇa 11.2.47

He is a perfect yogī who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna! Bhagavad-gita 6.32

He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. Bhagavad-gita 12.15

“The Supreme Soul is very satisfied with the transcendentalist when they greet other people with tolerance, mercy, friendship and equality.” - Bhāgavata Purāṇa 4.11.13

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste]. Bhagavad-gita 5.18

A person is considered still further spiritually advanced when he regards the honest well-wishers, the affectionate benefactors, the neutral, the mediators, the envious, the friends and enemies, the pious and the sinners all with an equal mind. Bhagavad-gita 6.9

Everything animate or inanimate that is within the universe is controlled and owned by the Lord, Isvara. 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 1

Some look on the soul as amazing, some describe the soul as amazing, and some hear of the soul as amazing, while others, even after hearing about the spiritual being, cannot understand him at all. - Bhagavad-gītā 2.29

In this way the conditioned soul living within the body forgets his self-interest because he identifies himself with the body. Because the body is material, his natural tendency is to be attracted by the varieties of the material world. Thus the living entity suffers the miseries of material existence. Bhāgavata Purāṇa 7.13.28

One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. Bhāgavata Purāṇa 11.11.8

This is the truth: As sparks of similar form spring forth by the thousands from a strongly blazing fire, so from the Absolute Truth are produced the various living beings, O gentle one, and there also do they go. - Muṇḍaka Upaniṣad 2:1:1

As tiny sparks fly from a fire, so all the individual souls have come from the Supreme. - Bṛhad-āraṇyaka Upaniṣad, 2.2.20

The same jīva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency. - Śrī Brahma-saṁhitā 5.21

He who sees systematically everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being. - Śrī Īśopaniṣad mantra 6



The kirtan at the end is a cover of "All I want" by Kodaline

This is a continuation of the previous talk and is the Q&A portion which you might find interesting.

This talk was delivered in Brisbane, Australia. We explore the pivotal role forgiveness plays in our own peace and happiness. There was a full-house both here and when we covered the same topic 2 nights later on the Gold Coast which shows how many of us need this.

All the great spiritual wisdom-traditions of the world glorify forgiveness as being indispensable for authentic spiritual growth and living a happy peaceful life. So what exactly does that mean and how do we do that?

One of the verses I quoted is from an ancient yogic text which goes:

The duty of a wise person is to cultivate the quality of forgiveness, which is illuminating like the sun. The Supreme Soul (Hari) is pleased with those who are forgiving. - Srimad Bhagavatam

The talk is a bit longer than usual but there was so much interest and so many questions we broke the talk into 2 parts. Check out Part 2 for the Q&A portion.

Text-book definitions of social anxiety disorder include “Individuals with social anxiety disorder fear negative evaluations from other people.” One of the significant characteristics is an overwhelming fear of humiliation.

While social anxiety may be more common or pronounced now, it is not something new. Around 400 B.C. Hippocrates described the condition stating that such a person “dare not come in company for fear he should be misused, disgraced, overshoot himself in gesture or speeches, or be sick; he thinks every man observes him."

So it could be categorized as extreme self-consciousness.

We don’t want to get into discussing a diagnosis or treatment of this condition but provide another perspective that can be extremely helpful in dealing with such experiences.

The commonly held idea is that our physical bodies and states of mind are our identities – who we actually are. This paradigm is contested by the ancient Yogic teachings which teach that you are neither the body nor the mind (including your feelings and emotions). You are an eternal spiritual being residing temporarily within the physical body and covered by the material mind.

Spiritual cultivation (mindfulness and meditation) means the growth in appreciating my spiritual being or identity. This state brings tremendous resilience, stability, and balance to our lives.

These are some excerpts from Vedic texts referencing the balance and resilient nature of someone progressing on this spiritual path. “one who is equiposed in honor and dishonor” Bhagavad-gita 12.18-19

“… even-mindedness amid pleasant and unpleasant events…” Bhagavad-gita 13.8-12

“ … who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike….” Bhagavad-gita 14.22-25

For him 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-gita 6.6

Many people think they possess a soul – we refer to “my soul.” But if that’s the case, then who are you (the one possessing the soul) and what exactly is the soul?

One dictionary definition is – “The spiritual part of a person that some people believe continues to exist in some form after their body has died, or the part of a person that is not physical and experiences deep feelings and emotions.”

This of course is speculative and lacks the clarity offered by Yogic wisdom. The ancient Sanskrit word for what people refer to as the ‘soul’ is very revealing. It is “ātma” which literally means the ‘self’. In this understanding you do not have a soul, you are the soul.