April 05, 2026

Whatever we give our time to, we give our thoughts to as well. Whatever I give my time to, that time extends into thoughts. When I give my time and the related thoughts to creation (politics, the economy, other’s health, other’s opinion), then these thoughts start to make us feel stress. However, when we give our time, and by extension thoughts, to the creator, to know about the creator, to know where the creator is in space and time, etc. then these thoughts start to feel like serenity. Even though we may not have the answers about what the creator’s intention is and the creator’s plan is, but we feel closer to the creator, and so we feel serenity. It is very much our choice whether to feel stress or serenity. In Bhakti time, we are giving our thoughts to the creator, and so really for us, this is serenity time.

In this third wave of bhakti time, we have tried to learn about the signs of bhaktas, and the story relating to this is of Raja Randhideva. I can’t give enough time and thoughts to how great he is. Then we shifted to the sincerity of bhaktas and the story related to Sri Vibhishana, and many of us who have explored the Vibhishana Gita together, we came to feel how open to change Sri Vibhishana was, is.

Now, the scripture one of the final dialogues in Sri Tulsidas’s Ramayana is between a crow named Rishi Bushundi and an eagle named Shri Garuda. Vivek ji is giving reference that this is the seventh section and the 103^rd subsection. These are lines one to four. And then there’s another verse that is lines one to two. In English “In the Satya Yuga, everyone is possessed of mystic powers and wise too. Hence, in that age, humans cross the ocean of mundane existence by meditating on Sri Hari. In the Treta period, humans perform sacrifices of various kinds to cross the ocean of mundane existence by dedicating their actions to the divine. In the Dwapara Yuga, humans cross the ocean of worldly existence by adoring the feet of Sri Rama. There being no other means to do it. In the Kali Age, however, humans reach the end of mundane existence simply by singing Sri Hari’s praises. In the Age of Kali, neither yoga, nor the performance of sacrifices, nor spiritual wisdom is of any avail. One’s only hope lies in singing Sri Rama’s praises, giving up all other hopes. Whosoever worships Sri Rama and fondly chants his praises undoubtedly crosses the ocean of transmigration. The power of the name is thus manifest in the Age of Kali. The Kali Age possesses another sacred virtue. In this age, projected acts of virtue are rewarded, but projected sins are not punished. No other age can compare with the Kali Yuga, provided a human has faith. For in this age only, one can easily cross the ocean of transmigration simply by singing Sri Rama’s holy praises. Purity has four well-known pillars, of which one is predominant in the Kali. Charity practiced in any way conduces to one’s spiritual good.” This is the scripture that is supporting the science of moving from, from you to for you. Here in the Ramayana what is stated is the more that we use our mouths and our minds to remember the greatness of the divine, this is what helps us to feel divinity. And a lovely system for this.

Now Vivek ji is taking us to an actual Vidhi. This is the 11 steps of worship that we have practiced. Vivek ji is flowing through this one more time. The first section, is the pre-puja. In the pre-puja there is Acharana, in English it means prepare. Then Pranayama, which is purifying, and Dhyana, which is protect.

Then there is the Mukhya puja. Here are the six facets of the actual puja proper. Avahana, which is to invite. Asana, which is to welcome. Gandha, which is to refresh. So, we have prepared for the puja. Now the puja proper is happening. In the puja proper, these three steps that I’ve described are more physical. I’m sharing a seat. I’m offering sandalwood paste. Now the next three are less external, they’re more internal. Less physical, more mental. Arcana, which in English is sing. Naivedya, which is serve. Namaskara, which is surrender. Sing, serve, surrender. This is where the puja is completed. What is the design of a puja? To surrender. I’ve forgotten about my name and form and qualities, because I’m remembering the divine’s name and form and qualities. And so, we reach that same Dhama, that same foundation, that same presence.

Now the post puja two more steps, and that is Udvasana, which in English is inspire, and mantra, which is love. Udvasana is where you literally push back your altar, your icon, because you feel like, now I will

keep this in my heart. I don’t need it in a conditioned space and time. And the mantra, the mantra is to feel the same divinity that I felt in a murti, in my Madhyama, now in Manava, in all beings. This completes our review of the system of bhaktas.

Science: The first wave was why, the second wave was how, now the third wave is who. And we are shifting to the service of bhaktas. Signs, sincerity, system, now service. Service, or seva, is designed firstly, for us to feel like we are not in control. For us to feel we are not the controller. If we start to feel we are not the controller, expectation starts to go away from our personality. Unreasonable expectation. Sri Hanuman was, is a master administrator. A master administrator is one who does have expectations of others. Because they expect others to be the best version of themselves. That’s as an administrator, but as a Sadhaka, they’re not affected or bothered if those expectations are not met. So, it is reasonable to have expectations of others, especially if you care for them. But not to be bothered if they don’t live up to that. How do we know that we are serving, serving as a bhakta? We stop feeling like we are the controller. Expectations go away with that which is the initial utility of service. The more beautiful aspect, is we stop feeling we are the doer. First, I have to feel I’m less of the controller, then I have to feel I’m less of the doer. When we feel we are less of the doer, we start to increase our acceptance. This is the science of service. Now Vivek ji really wants us to challenge ourselves. Many of us have been serving for years. Are we developing these qualities of feeling like we are less in control, less of a doer? But if not, Vivek ji is asking us to check ourselves, more Viveka, more intention is needed.

Scripture: In Bhagavad Gita, Chapter 4, Verse 34.

tad viddhi praṇipātena paripraśhnena sevayā|

upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ||

Translation, tad viddhi You should know that this protocol, this flow works. What is the first

step? pranipātena which means to physically serve the one who knows. Physically serve the one who’s close to the creator. Pranipāta looks like one hand on top, one hand below, step one. Step two paripraśhnena, we have reflected ten times before we ask the question. This means we are ready for the answer. From physical to mental and now sevayā, it’s at the intellectual level. Whatever ideal our master/role model is living for; for us to serve the same ideal. Vivek ji does whatever does because Vivek ji visualizes Pujya Swami Tejomayananda holding Sanatana Dharma. Within that is oneness its humanity. That’s the ideal for Vivek ji. It is not Ramayana or anything else it is Sanatana Dharma which is infinite nature. Vivek ji tries to serve that ideal. Upadekṣhyanti, this will be given to you. What? te jñānaṁ, what they know what they feel. jñāninas, they have this insight. tattva-darśhinaḥ, they are ones who see the creator, they feel they are consciousness. They are right being to guide us. We are trying to learn about service of Bhakta. Science is through service one feels less deserver-ship and less doer-ship. I am not the deserver the Karma Phala Data. I am not even the doer, the Karma Adhyaksha.  When I resonate with an ideal that is me serving not with volunteer hours, this is me serving not because of any other reason. This is me really transforming my life into an ideal.

Story: Story is about a personality who lives, serves an ideal the presence rather than anything smaller than that Sri Bharata. Vivek ji is reminding us though we know about Bharata how he fits perfectly with the scripture and science of service of Bhaktas. When Sri Bharata has returned to Ayodhaya when Sri Rama denied not only as leader but even to live in the country. When Sri Bharata came back, he felt like it as Smashana. Anyone who went to funeral area it’s not a place of celebration its very gray. When he found out his mother was the orchestrator of all of this his immediate expression was, I don’t want to be known as his son. I don’t even want to affiliated with someone who think and acts like this. This very much reminds of Devi Sati who didn’t want to be associated with her father who didn’t have relationship with Divine so she literally became Bhagavati Parvati. That is an amazing alignment of ideals. Sri Bharata didn’t want to stay there for a moment, shared with respected elders “Let’s to go to Sri Rama. We have to go to him he is not going to come back to us. Procrastination caused all of this. We can’t procrastinate.” Sri Bharata moved everyone. Sri Bharata knew that Sri Rama wouldn’t come back. He didn’t force him or make him feel guilty. He shared “You allow me to have your presence without your presence”. Best way to make this connection is through Sri Rama’s Padukas. That’s the bottom most aspect of Sri Rama. Sri Bharata escalated them to the top of him. I am taking the lowest of you and making the top of me. That is the affirmation of Sri Bharata serving his ideal that Sri Rama stands for. Connecting this back to Pujya Swami Tejomayananda. If someone has asked him in 1993 “What was it like in Swami Chinmayanda’s shoe?” His response was “I am not in his shoe I am at his feet”. If he was in his shoe then he would be serving Pujya Swami Chinmayananda. But he said I am at his feet meaning he is serving the cause of Swami Chinmayananda. Is everyone catching how that’s bigger. Someone asked Swami Chinmayananda “What will happen to Chinmaya Mission when you are not alive anymore”? He said “I am not concerned about it while I am alive”. The point is the ideal was more. Vivek ji is framing it in a different way is the presence is more important than the person. The presence is more important than the purpose. If Ayodhya is purpose Sri Rama is the presence. If Chinmaya Mission is the purpose Sanatana Dharma is the presence. Raja Dasaratha told Sri Rama he had to leave. Pitru Dasaratha wanted him to stay. Whose authority does one act on? Raja Dasaratha. Sri Bharata told Sri Rama “If you don’t return, already I am sleeping underground. I will stay underground meaning I will die”. Sri Bharata was serving with Upasana, Sevaya that Sri Krishna shared.

Discussion Subject: Discuss the subject that was not discussed last week was why are you not a systematic Bhakta? How can you refine this?

Second subject is how can you feel good by not feeling important or prominent? Sri Bharata never wanted to be important or never wanted to be prominent. He worked and worked and worked.

Vivek ji: How can I be a more systematic seeker? To feel the need for Manana for those who don’t feel the need for Manana that means they only feel need for Sravana seeking is based on volume not on system. For those who feel Manana is more needed they go from volume to system.

How do we feel good about not feeling prominent? If you are influencer, you will be able to help people in a certain way.  But if you are serving a purpose better is presence then you go from influencer to impactor.  An influencer I can move your hand from left to right. An impactor I am helping someone not what they want but rather what they need. You just become well known because of that. If you think of someone like Sri Ramana who is in the most, simple context, but the most revered because he impacted people not influence. That’s what happens when you serve purpose, greater than that is presence.

RAW: Much, much difficult one. Prepare to increase the 1) quality and 2) quantity of your Seva with implementation starting in September.

March 29, 2026

The most Utsava/festivals would be in months of March and October.  In March, Holi, Rama Jayanti, Hanuman Jayanti. In October, Navaratri, Vijayadashami, Deepavali. Now we are in this great period of great festival.  Vivek ji used the Sanskrit word Utsava for festival. Sign one is following through with this Utsava is Utsaha. Utsaha means one is inspired.  The design of a festival is external. In Holi, we share powder, Rama Jayantiwe we eat prasad. The sign of actually experiencing this Utsava is one feels Utsaha or inspired.  The sign of someone who’s inspired us they are self-purposed and self-rewarded. They don’t need an outside purpose. Their purpose is not their family, job. Their purpose is within. Because of that, they also don’t need praise or recognition. What Vivek ji is trying to share is the sign of someone who’s inspired is they’re independent. They are self-rewarded because of their self-purpose. How can this describe us? It’s not just through Utsavas. It’s not just through a light inspiration. This will become us when we have the Vijnana, not theoretical knowledge, but experiential knowledge that Bhagavan, divinity is Antaryami. Antaryami means, we typically describe this as the one who knows within.  Like God knows my prayers even before I know my prayers. But the more beautiful definition of Antaryami is the one who lives within, knows within. There is a permanence.  And this is why on Sunday mornings we invest in Bhakti.  A really clear sign of investment is where you give your time. If we don’t give any time to trying to experience Bhakti, then we are not investing in Bhakti. For us, this is week 25 in shifting from Jnana to Vijnana, from theory to experience, that divinity knows me, divinity is me. 

We are in the third wave of our course. First, we went through the why of Bhakti. Then how.  Now we’re flowing through the who of bhakti. We’re investing five weeks, five hours into the who of Bhakti.  This started off with the signs of a Bhakta. Raja Randhideva is the one, when divinity asked him, what do you want? He said, “I want to live on the outer layer of every being’s heart. That way I can absorb their sorrow so that they can experience you who is on the inner layer of their heart.” The sign of a Bhakta is they are ready to sacrifice all for the creator and creation.  The next facet of our exploration is the sincerity of bhaktas, from signs to sincerity. The science behind the sincerity of bhaktas. Sincerity means they’re not context dependent, but they are content dependent. What is a sign that you’re shifting from context to content? No excuses. People who make excuses, those excuses are them not taking responsibility of themselves. That sincerity is not strong. Pujya Swami Tejomayananda has emphasized this, where he shared in Jivan Sutrani, only you can live your life. No one else can live your life. Both at a relative level, like someone else can’t eat for you.  At an evolution level, this applies times 1,000. Because someone in my family is sattvic, doesn’t make me sattvic. Similarly, because someone in my family is rajasic, doesn’t make me rajasic. That’s why Vivek ji also emphasized, again from Jivan Sutrani, instead of investing or giving time to Graha-Dasha, give time, invest in your Mana-Dasha instead of the planets, focus on your perspective. That was the science. 

Then the scripture Vivek ji shared from Bhagavad Gita, that those who feel a deep guilt, lighter than that is a regret, lighter than that is bad. I feel bad, I said this or didn’t say this. When one understands bhakti and is trying to be a bhakta, they’re able to let that go of that guilt, of that regret, of that badness. Vivek ji is giving a framework in terms of us letting go of the negative. What are the gauges of us becoming upwards? The first step is to be positive. A tracker like Fitbit telling us about heart rate.  Imagine we had a tracker on our mouth, what’s coming out of our mouth, is it positive or negative? Vivek ji feels a lot of people, they’re in a positive environment, but they don’t realize the negativity coming out of their mouth. Even better than that is one who’s productive. They don’t talk, but they’re producers. They actually just come and do the work.  That’s a better sign of someone who’s letting go of the past, letting go of who they were. But the best sign is someone who is pure; what they do, they do with intention,

what they do, they do with this purpose. Vivek ji is reviewing the sincerity of Bhakta.  The science is Bhaktas are responsible for sincerity.

The scripture, where Sri Krishna shares even the worst is able to transform through knowledge, and Vivek ji has given us this system of this change. Becoming positive, becoming productive, becoming pure. The story related to Sri Vibhishana. For Vivek ji last week was best class.  Vivek ji was really holding Vivek ji’s emotions back because Vivek ji was reminded of what Pujya Gurudev said to Pujya Swami Tejomayananda, “Don’t cry while you’re teaching because how are you going to teach then?” Some of the qualities of Sri Vibhishana perhaps we might feel his degree of Titeeksha is extraordinary. Titiksha means endurance. To just endure that place he was living in, the people he was living with. More powerful than this endurance is Dhiraja. Dhiraja means patience. A sincere seeker is one who is in this for the longing.  They’re done with short-term thinking and short-term results. They’re in this for the long-term thinking and long-term results. Even more powerful than this is Shraddha. Sri Vibhishana had the faith that Sri Rama was with him while he was in Lanka with Ravana. So, when he actually got to leave Lanka and be with Sri Rama, he may have hesitated in sharing with Sri Hanumana that will he accept me? But he had the faith that he will. He didn’t know Sri Rama in a casual way.  He was a fundamental leader. He knew Sri Vibhishana more than Sri Vibhishana knew himself. So, for us, if we want to become more sincere, Titeeksha, push harder on this to Dhiraja, then really hit the pedal to the metal with Shraddha. Endurance, patience, and faith.

We continue into who is a bhakta. We know the why of bhakti.  That’s almost like the utility. So, the how of bhakti. How do I cultivate this utility? We went through the nine degrees of dedication. This is the utility or the ends. This is the process or the means. How will we know if we actually engaged in the means and the ends?  There are signs, there’s sincerity. Now, system. The system of a Bhakta. A great negative happened in March of 2020, lots of people got sick and died and that continued for a long time. But the great negative was the availability of teachers and teachings. Why that’s a great negative is that lots of people who were systematic students became spiritual shoppers.  They used to be systematic students. An example of this is they would systematically physically come on time, with notes, ready to learn. But then it became spiritual shopping, that a little bit of teaching here, a little bit of teaching there, camera off, using different mediums.  That’s why Vivek ji is sharing this third class, it’s about the system of a Bhakta. Today is Pariksha. We had really invested a lot of time and effort into understanding and practicing puja together. The RAW really the RAM, reflection adventure of month. This whole month was for everyone to make sure you’re practicing this in your own home. This is one of the uniquenesses of Sanatana Dharma. We don’t just have communal places of worship, more important than that is your individual place of worship, which is your personal altar. In your home, you may have a family collective altar. But within that altar, there should be a facet that’s more personal to me. Vivek ji is going to facilitate Bhagavan Rama’s puja, hoping we are doing the same at our altar. What Vivek ji is trying to share is don’t make excuses I forgot, I’m busy, I have family. Vivek ji is busy; have family. Vivek ji not making that excuse.

This may come across as tough, but that’s why we are here. We are not here to sit in front of Bhagavan for five minutes and get a banana. We are here to feel that he lives in you. If that’s not going to happen, if we are not active, we are just going to be reborn again. No one wants that. That will happen, Vivek ji assures us unless we become more active. 

Science: The science of puja, there are three reasons to engage in puja. Vivek ji will start with three to two to one. Number three is Vivek ji engages in puja; Vivek ji offers this prayer out of the bhava or the attitude of purposeful. That’s like a sutra word. It actually feels like from you, for me. Why do we be with divinity? Because we want something from divinity. From you, for me. Here, anything we want from divinity, that’s the third degree of greatness when it comes to puja. We want something from Bhagavan but the narrative is from you, for me. The one who is more evolved, they’re going from knowledge to experience, or from theory to experience, their relationship with puja or prayer is Grateful.

That orientation shifts.  It’s now from me, for you. Gratitude is coming from me I don’t want anything.

You’ve given me everything I need, and I know that. That’s what Vivek ji is sharing with us. I now feel that. When one is with Divinity there is no asking. The most evolved is Silenceful. With silenceful since there is no ME, YOU also, goes away. Since there is no me, there is no orientation of from and for. There is just silence or BEING. Vivek ji is elaborating on the system of Bhakta. Step 3 is purposeful, step 2 is Grateful, step 3 is Silenceful. Like when anyone drives to Chinmaya Dhara the parking lot thinking we hope this goes well tomorrow, step 3. When we come to ground floor feel the quietness here feel that we are happy that we are alive, celebrate what’s happening. But when the course starts, we become silent.

Scripture:  End of Ramayana shares what’s going to happen when Sri Rama becomes unmanifest. It’s not about going back to Tretayuga. Sri Rama becoming unmanifest is us forgetting that Sri Rama lives in our heart. In the beginning of creation when people felt that Divinity live in themselves people became free with Dhyana or contemplation. As creation aged, integrity started to falter the way to become free was not Dhyana but Yagas. From contemplation to macro rituals. There is a form of externalization but they needed to organize in a big way which required focus. But creation got older there was more faltering of integrity. In third period of creation to become free it was not Dhyana or Yaga it was Yagna. Otherwise, it is Pooja from macro ritual to micro ritual. Creation continued to age, integrity is almost on the verge of dis-integration now. So, the way to free is not contemplation, not macro rituals, not micro rituals, but Japa, meaningful repetition. Japa is really form of Pooja. We are using our body, using our mouth, using our mind. Vivek ji is giving one more layer on top of this so that maybe it becomes visceral. Ones who have lot of integrity time to wake up is 3:00 AM, Bramha Muhurta. That’s like Satya Yuga or Dhyana. If you can’t wake up at 3:00 AM then there is the Yaga or Macro ritual it is 4:00 AM. If this is not possible then we go into Yagna, micro ritual it is 5:00 AM. If this is also not possible, we go into Japa or meaningful repetition that is waking up at 6:00 AM. For everyone here there shouldn’t be post 6:00 AM for waking up. There is so much misinterpretation of I am good enough. You are good enough if the expectation on yourself is low. But with tough love good enough is not good enough. Sri Krishna didn’t teach Prince Arjuna to be good. He expected, he knew Prince Arjuna could be God. That is the science and the scripture.

Story: Vivek ji will begin pooja. To make this pooja so relatable Vivek ji is going to use the book Traditions. Vivek ji is going to facilitate this Pooja in terms of Manasa Pooja. For one to feel this in their mind both are needed the bodily Pooja and the mentally Pooja. Please actively visualize that your body is engaged in these practices, in these verbs.

Atha Ācharaṇa

The word Atha implies that whatever I am doing I am doing with great intention. I am trying to move from purposeful to grateful to silenceful.

Visualize in front of you an icon of Bhagavan Ganesha, even better not an icon actually Sri Ganesha.

śuklām-barādharam viṣṇuṃ śaśi-varṇaṃ caturbhujam |

prasanna vadanaṃ dhyāyet sarva vighnopaśāntaye ||

Atha Prāṇāyāma

To prepare, now purify. Purification of our hands is done with water. Much more intimate to this is our breathing. Inhale deeply through the nose chanting Aum in the mind once. Hold the breath chanting Aum four times. Breath out through the nose chanting Aum in the mind twice. Repeat.

Atha Dhyāna

To protect. We don’t need external protection. We need internal protection. This is provided by our Guide in the form of guidance. Visualize your personal Guide at the feet of Bhagavan Ganesha. You are at the feet of your Guide.  

gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ ।

gurureva paraṃ brahma tasmai śrīgurave namaḥ ।।

Atha Āvāhana

Having made ourselves ready to bring Bhagavan Rama, Sri Rama closer to us. We now formally invite Bhagavan Rama. Visualize you going to Bhagavan Rama.

Aum Viṣnu Bramhmāṇe Namaḥ Āvāhayāmi

He extends his arm and his hand you hold on to his arm and his hand. You bring him close to you. This has become your Altor in a live way.

Atha Āsana

Your divinity is standing but you want your divinity to stay long. So, you are inviting to welcoming Bhagavan Rama by offering a seat. You have externalized him from your heart to him being at your Altor. Now you are offering the best seat physically this would be a piece of cloth.

Aum Viṣnu Bramhmāṇe Namaḥ Āsanam Samarpayāmi

Feel that Bhagavan Rama is smilingly sitting down like you brought him great rest.  

Atha Gandha

As Bhagavan Rama sitting down though he hasn’t come for very far, he hasn’t travelled at all but you want him feel fresher. You want him to feel how much you care for; how much you love him. So, you develop fresh Chandan from the tree, this has been ground, which has been made into paste, the fragrance is moving. With your right-hand ring finger, you take lovely amount. You anoint his forehead with this Chandan.

Aum Viṣnu Bramhmāṇe Namaḥ Gandham Samarpayāmi

Amazingly as you bring your finger back it smells even more incredible. It’s like he made that Changan fragrant. We have invited, welcomed, refreshed. Now we are going to deeper into this Pooja

Atha Arcanā

We are singing his names which really are his virtues which really are our means, our Sadhana. You are taking beautiful fresh flowers, holding them with both your hands near your heart and name after name, virtue after virtue you offer

aum rāmāya namaḥ

aum viāmāya namaḥ

aum virajāya namaḥ

aum mārgāya namaḥ

aum neyāya namaḥ

aum anayāya namaḥ

aum vīrāya namaḥ

aum śaktimatām śreṣṭhāya namaḥ

aum dharmāya namaḥ

aum dharmaviduttamāya namaḥ

aum viṣnubrahmaṇe namaḥ

archanam samarpayāmi

Atha Naivedya

We go deeper, from singing to serving. Serving; here is me working harder, smarter, me cooking and all of this is being offered to the divine and what comes back is Prasada that my responsibility is Karma what comes from that, that Phala is a bonus. This is not what I think of. With both hands bringing Naivedya to your heart

Aum Viṣnu Bramhmāṇe Namaḥ NaivedyamSamarpayāmi

You take some with your right hand, your ring finger, middle finger and thumb make a small ball out of this Prasad bring it close to Bhagavan Rama’s mouth just like Devi Sabari and he opens his mouth wide for whatever you offer. Now final quarter from theorizing we will live by his virtues to working on living by his virtues to going beyond virtues. Bhagavan is the one who has all virtues always. Its not even described its not even with effort.

Atha Namaskāra

You stand up, put your hands on your head and carefully walk around Bhagavan three times.

yāni kāni cha pāpāni janmāntare-kṛtāni cha ।

tāni vinaśyanti pradakṣiṇa pade ॥

Aum Viṣnu Bramhmāṇe Namaḥ NamaskāramSamarpayāmi

You fall at the feet of Bhagavan Rama. There is a Vijnana, there is an experience that the only one that’s dependable is the divine. Now to accentuate you once forgot the divine but you will never, never, ever forget the divine again. This is the post Pooja, post offering

Atha Udvāsana

You put your hands on Bhagavan’s feet, you are already at his feet, you have fallen there. You gently with your palms push the top of his feet away from you. As a promise to him that though I forgot that you lived in my heart I am asking you to come back to my heart and I will never, ever, ever forget you again. You are Antāryami.

Yatā Stānam Pratiṣṭhāpayāmi

You have transformed, you have followed the system that is Yagna, that is Pooja, that is Prayer. You feel divinity in your heart with confidence that’s why you feel divinity in every being’s heart the semi-Gods, the animals, the plants, the stones.

Atha Mantra

From surrendering to being inspired to being loving.

sarve bhavantu sukhinaḥ|

sarve santu nirāmayāḥ ।

sarve bhadrāṇi paśyantu |

mā kaścid-duḥkha-bhāg-bhavet ।|

oṃ śāntiḥ śāntiḥ śāntiḥ

Be silent.

Discussion Subject: There was not enough time however Vivek ji shared discussion subject. Why are you not a systematic Bhakta? Vivek ji has shared with us the source of that is even when there is option to be live, we drift to the virtual. That means we are compromising on intensity for the sake of ease. Reflect on it this week to refine how to be a systematic Bhakta?

For Vivek ji on Sundays 12 PM is experience of great release, great celebration. Without a system you just say you are doing your best but don’t feel it.

RAW:  Finalize your own Pooja. Soumya ji shared a system, what Vivek ji shared through traditions is another system. Finalize your own system and follow through with it.

March 22, 2026

As we learn more about bhakti, bhakti time, irrespective of how hard life is, there is always, the opportunity, the provision for one to feel the one who makes this easy. Durga Makaaja Jagatake Jete, Sugama Anugraha Tumare Tete which means, even the most difficult work or experience in the world, in history, becomes easy with the grace of Sri Hanumana, Bhagavati Gayatri.

When Vivek ji was growing up watching Sesame Street and Mr. Roger’s Neighborhood, was almost like dedicated time because there was no remote control. This is what we’ve tried to create with Bhakti time. It’s that same level of dedication to just this singular subject of Bhakti. So just like we remember how to count in Sesame Street, to remember these stories, just like we now know how balls are made in Mr. Roger’s Neighborhood, we remember the science behind these stories.

This morning is Class 24. Vivek ji really likes that everyone is feeling grateful. A semi-Rajasic way to be grateful is to imagine what you’re grateful for didn’t come into your life. Sharing more of the vision or the big picture of Bhakti time.

Science: The first wave in Bhakti time, or the first flow of thought has been why. All matters pertaining to why of Bhakti. And we invested 10 weeks, 10 classes into the why of Bhakti. Vivek ji said if Vivek ji could share one summary message from this. We keep asking for help from the one who needs help. It doesn’t work or it only works for a short period in a short way. When one finally comes to the realization that I am helpless, helpless in a rational way. That’s when we develop a stronger relationship with the only one who can now. Vivek ji shared when poison was coming out of Sri Vasuki, the semi-gods or semi-demons couldn’t handle this. When we’re praised too much or when we’re criticized too much, we can’t handle this. If we’re praised too much, we become egotistical. If we’re criticized too much, we become insecure. They asked for help. Bhagavan Narayana came in and Bhagavan Shiva came in. This is the why, of Bhakti.

The next flow of thought has been the how of Bhakti. And we invested 12 classes, 12 weeks into

the how of Bhakti. And the main message, Bhakti is an active process. An elementary student is missing classes or they are very passive they will go to next grade. But for high school students if they miss too many classes or if they’re too passive, they don’t get an automatic graduation to the next grade. They fail that grade. Same goes with Bhakti. If one is passively understanding the why and the how of Bhakti, they get what they want but what they need. If one eats only what they want, it’s not going to be positive. That eventually will not taste or feel good. But if they eat what they need, they will be stronger. In these 12 weeks, we went through three reviews to make sure that this is with us forever not here casually.

We are now in the third wave of Bhakti time. From why to how to who. Who, the implication of this is you’re practicing. You got the utility, methodology, now some practice. In the most recent offering of Bhakti time, the perspective has been, I feel close to Bhagavati Gayatri. But does Bhagavati Gayatri feel close to me? In relationships, there tends to be, maybe if I’m an optimist, I like people. But the reality check is, do people like me? We went to the Bhagavad Gita. In chapter 12, an awesome section describes who is dear to Bhagavan Krishna from Sri Krishna’s perspective. It is Sri Krishna sharing such a person der to me starting in verse 12. Shri Krisha shares, the one who is dear to me, more important than them theorizing me, they act for me. He shares; Jnana is superior to Dravya. Dravya means I’m externalizing my relationship with the divine. Jnana means I’m internalizing this. This is more of a science.

Scripture: Gratitude is the one virtue that any city needs. What Sri Krishna shares is Adveshta. Adveshta means to not live by dislikes. Example, the main places where we have dislikes is food, the very first field we express likes and dislikes. Vivek ji hoping with training we are receiving, we understand that food is functional to not give in to likes and dislikes. For those who are training to not have likes and dislikes with food, with school, with work you are practicing Advaishta, which means not to have dislikes with people. The more positive way to think about this is kindness. If the people around you were kinder, would city you live in be happier? If your teachers were kinder, would you be a better student? If the students were kinder, would that classroom get along better? Kindness would make such a difference, Advaishta. Sri Krishna doesn’t just share with humans Sarva-bhutanam. I am going to be kind to all beings. Pujya Swami Tejomayananda, shared this in such a powerful way. Those who are kind to kind people, that’s not indicative that you’re a good person. Being kind to those who are mean to you, that’s indicative of being a good person. Tough love, that helps to bring out the best in us.

Story: Raja Rantideva, is really one of the most loved role models for Vivek ji. Raja Rantideva was

someone who was dear to Bhagawan. When people become dear to Bhagawan, Bhagawan says, what boon do you want? Now imagine, Bhagavati Gayatri comes right in front of you and shares, I love you.

What do you want? Please reflect on this. What Raja Rantideva shared, I want to live in every

being’s heart which might sound arrogant. Then Bhagawan said, why? Why do you want to live in every being’s heart? He said, I want to live in every being’s outer heart. I already know you live in every being’s inner heart. But because of pain and sadness, people get lost in their outer heart and they don’t actually find you in that inner heart. If I live in the outer heart, I’ll take all of their pain, sadness. That way, they will feel you in their inner heart. Vivek ji doesn’t know if any of us have the strength to want that kind of prayer, to ask for more pain, for more sadness from others. But really that’s the practice of Adveshta. Being kind to all and even more feeling of oneness with all.

Vivek ji is continuing into the who of Bhakti. What are signs?

Science: How do you become that person who’s following through into the why of Bhakti? Bhakti, we have learned, tends to be an action. When you hear the word Bhakti, what do you think of? Devotion, Prayer, Pooja. When Vivek ji was growing up, Bhakti was flowers. Bhakti was Sanskrit. Like it was always action-based. Offering flowers is Bhakti. Chanting Sanskrit is Bhakti. This is what Vivek ji knew of Bhakti. But through understanding Ramayana, Bhagavad Gita, more important than Bhakti is Bhaktya. Bhaktya means with devotion with dedication. It’s not an action. It is an attitude. In the Mahabharata, there’s a lovely teaching called Vyadha Gita. Vyadha means Butcher. The person who is teaching is a butcher. But that butcher was not acting out of violence. That butcher was sharing, this is what my guna is, my personality type. I’m aligning my action with this. This is how I’m evolving. There is great alignment there. Vivek ji loves this because for someone, if they are cutting an animal, if they define Bhakti as an action, this is not Bhakti. But if they really know what Bhakti is, it’s Bhaktya, which means with dedication. Then if they are dedicated to this to help people, then that is Bhakti. It is not an action. It is an attitude. So, when we go to school or work, it can become our Mondir. When we are lifting weights, that can become our Mandir. Pujya Swami Chinmayananda used to feel when he spoke to people at times he spoke to 50,000, feel this is his Mandir. And every person is his murti. And his words were the flowers, his teachings. That’s why he would describe this as Mantra Pushpa. He may have not been a pujari, but he followed through with Bhaktya. Whatever he did, he did with dedication.

Scripture: Bhagavad Gita is one of the most practical maps of self-development in Sanatana Dharma.

Vivek ji’s favorite chapter in Bhagavad Gita is Chapter four. There are many pillars of Sanatana Dharma that are shared in chapter four. Please try to note this, in chapter four the four most important verses

are verse 8, which teaches about Avatara. Then verse 13, teaches color classification not colonial narrative of caste system. Then verse 34, the entire Viveka Chudamani is really just based on this one verse. Verse 34. It teaches how your body, mind and intellect have to revolve around purpose for you to find purpose. Finally verse 38 Bhagavan Krishna shares that nothing is more purifying than knowledge. Vivek ji wants to highlight this verse; it is a verse of hope. Vivek ji wants us to close our eyes and think about a made a very serious mistake in the past, feeling what that memory made us feel, living as close as possible and let that go as we open our eyes.  Vivek ji will read Verse 36 which made Vivek ji feel so relieved and optimistic.

api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ
sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi

Translation Even those who are considered the most immoral of all sinners can crossover this ocean of meaninglessness by setting themselves in the boat of divine knowledge.

In simpler way, nobody here is a sinner and definitely not the worst sinner, we may have felt it or someone may have told us that. Vivek ji shares these are Sri Krishna’s direct words if we feel that way it is through this knowledge that we have invested in can help us to let go of the past, let go of the ego; only this knowledge can.

Story:

Story relates to Sri Vibhishana. His brothers are Ravana, who is very Rajasic and Kumba-Karna who is very Tamasic. When Sri Hanumana asked Sri Vibhishana “How do you live here?”. Lanka was so Rajasic it’s like 100 times Los Vegas. Vibhishana is feeling dejected like us with very serious mistake we made. Sri Vibhishana said “I don’t know how I live here. I am like tongue amongst the teeth.” Sri Hanumana said “You may be living amongst the teeth. But remember the tongue outlasts the teeth.” Though we lose our teeth because of accidents or aging but tongue is always there. Pujya Swami Tejomayananda shared lovely extension “The tongue can call the dentist to start taking those teeth out.” Vibhishana can call the dentist that is Sri Rama. Vibhishana’s hesitation is “I am Rakshasa, my brothers are Rakshasa, my community is also like this. Will Sri Rama accept me?” Sri Hanumana replies “Look at me, I am half human, half monkey. Sri Rama accepted me more than I accept myself. He definitely will accept you.” Now Vibhishana goes to Sri Rama still feeling that he has made this mistake even though he hasn’t he feels like that. The very first words that come out of Sri Rama is Lankeshwara, you are the Lord of the Lanka. Sri Rama continues “I know you don’t live like everyone else. You are the master of all of this. In other words, you have transcended all of this.” Vivek ji’s final distillation in terms of we may live in hard times, may be family doesn’t get along, or chronic illness or financial troubles or can’t focus. However, when it comes to divinity, Sri Rama come as you are, powerful teaching. This is how one starts just BE.

Discussion Subject: What are three tactile, practical methods to be a more hopeful person. What are three ways you can be more optimistic, positive person.

Suman ji shared to not focus on our mistakes, often we slip into holding on to these. Idea is to learn from these mistakes so we can be hopeful about future. Perhaps there is an opportunity to learn

Vivek ji shared that in secular organizations there is always a pat on the back. When it comes to self-development organizations like Chinmaya Mission it is not so much self-appreciation but self-criticism. That is fine way of less someone who has regret and guilt and more of someone who has optimism and hope.

RAW: Develop or create a hopeless jar. Ideally that jar should be empty. Every time you feel hopeless put a quarter or some money. So, this feeling of hopelessness turns into some kind of material.

March 15, 2026

When we get sick self-care becomes most relevant for the wellness of the physical body. When Suman ji was teaching bhakti time we reflected on something similar for our minds. Suman ji spoke about modern restlessness and how our lives today they feel like interval training.  We run, we run, we run on this treadmill of samsara and then we collapse for a moment of rest.  We collapse for this moment of rest and then we’re back to that grind more emails, more deadlines more expectations, responsibilities. But if our pursuit in all of these endeavors were truly leading to peace, we would hope what we would eventually arrive at is rest. But we haven’t. In that first Bhakti Satsang with Suman ji in fall, we saw that the real ailment of our time of really all times is this restlessness of the mind.  For the mind Bhakti was the antidote for this modern restlessness. At that time Suman ji shared there is no overdose when it comes to devotion.

Then when we met again at the beginning of this year. Our focus shifted from relevance to relationship We began exploring our relationship with Shrimad Bhagavad Gita, specifically our 12th chapter this final chapter on bhakti yoga. We reflected on that beautiful relationship between Sudama and Bhagavan Sri Krishna. Suman ji reminded about Bhagavan Krishna’s innocent question to Sudhama “Will you be my friend?” Sudama hesitates “How can we be friends? I have nothing to offer you.” Little Krishna

replies sweetly “No worries I’ll never ask you for more than you can give.” We flowed from understanding the relevance of bhakti now to prioritizing a relationship for bhakti. If you look at this trajectory so you associate, so you think so you think, so you become.  We are clear about the need through which we prioritize the relationship. So, Suman ji is hoping our thinking has begun to evolve. Today what we arrive at is a very natural question, who am I or who are we becoming? We are studying bhakti, developing a relationship with Bhagavan. What are the signposts, indicators to be recognized of a bhakta. We are looking inward so, from relevance to relationship to recognition and these signposts, these indicators.  They are not an externalization they are not an outward expression like a tilak or clothes or malas. They are inner hallmarks. The qualities that naturally begin to appear as one’s love for the divine, as one’s love for Bhagavan matures.

To explore this more deeply we’ll revolve around what Bhagavan Sri Krishna describes in 13th and 14th verses of 12th chapter of Shrimad Bhagavad Gita., Suman ji chanted these.  In these two

verses Bhagavan Sri Krishna doesn’t describe the bhakta, the devotee through external practices. It’s like when Bhagavan Sri Krishna shares the Sthita Prajna lakshanas, indicators of a realized master that become our sadhana what we seek to work on in each of ourselves. These two verses, and the subsequent five verses describe the indicators, the inner qualities of a bhakta the qualities they embody, the qualities of being a bhakta meaning, our sadhana again. It’s shared in this 13th verse adveshta sarva-bhutana such a one is free from all hatred towards all beings; stones, plants, animals, humans, all beings and such a one is maitriya karuna eva ca they are friendly, they are compassionate they are loving towards all beings. It’s not that there’s just no hate but rather there’s this unconditional love and friendship for all beings and how is this possible? Nirmamo nirahankaraha because such a bhakta is free from possessiveness, attachment nirahankaraha, this ego or this notion of mamatvam or me and mine. Finally, Bhagavan Krishna qualifies the end of this verse by sharing samadukha-sukha-kshami that they are balanced in pleasure and pain or more broadly, they are balanced in the pairs of opposites that define the world we live in. In 14^th verse it’s being shared santushtaha satatam yogi yatatma drdhanishchayaha such a one is content, disciplined and drdhanishchayaha, a firm resolve how is this so? Mayya arpita mano buddhihi it is through the dedication through dedication of their mind and intellect that rests with me that rests with divinity. Suman ji’s most favorite part of this verse, this last pada because whenever he hears it, whenever we chant it Suman ji always envisions this image of Bhagavan Sri Rama holding Sri Hanumana. This last pada, shares yo mad bhakta sa me priyaha is such a

bhakta of mine, such a devotee of mine they are most dear to me. These verses are sharing not virtues; they are the signs of a heart of a personality evolving that is being transformed. The idea is that as love for Bhagavan deepens as this relationship deepens and matures the sense of separation that this ego perpetuates, it begins to soften. As it softens these qualities are the natural result, they are the natural evolute. Swami Chinmayananda shares this beautifully for us to understand as our greatness doesn’t lie in what we do but in how we do it.  But bhakti does not necessarily change what we do, it changes how we do it. It is like our family member making our favorite entry at home rather than someone at restaurant cooking it. When our family member puts it together the bhava behind her making it and the bhava behind the restaurant cook making it are completely different. One is merely transactional where the cook has no idea who we are, where as our family member makes in this moment is so much more nourishing at the subtlest level.  So, more important than what we do is how we do. The hallmarks of a bhakta are not garb or outward gestures the adornment of a bhakta are the virtues they embody and the joy they bring to all those around them.

Story: In Shrimad Bhagavatam, there’s a wonderful story history of Raja Ambarisha, a ruler, a householder, a leader of a kingdom.  Raja Ambarisha’s life dramatically different from others externally, but inwardly Raja Ambarisha was the greatest bhakta everything he did, everything he felt, everything he thought was quietly offered to Bhagavan. This wasn’t occasionally or when convenient. This was everything, in all ways. Once Raja Ambarisha was undertaking a sacred vow that needed to be completed within a very precise window, he knew that divinity was in the details. This discipline was important. Durvasa Muni Durvasa Muni arrives on the final day of this vow. Durvasa Muni is not known for being the most compassionate, most loving. Durvasa Muni is known for his anger. Raja Ambarisha welcomes him with all honors and all decorum. Durvasa Muni just looks up and says I’m going to bathe first, so he leaves and time passes and the sacred moment to complete the vow is approaching. If Raja Ambarisha waited for Durvasa Muni, he would miss that window. His vow/Vrata would be broken. He thinks about how to navigate; if he completes his Vow Durvasa may feel disrespected that he began eating without him. As Raja Ambarisha consults Shastra while processing this quietly, the moment of Dharma. Shastra says this Vrata could be completely with a drop/sip of water. Durvasa Muni arrives when Raja Ambarisha was taking sip of water. Durvasa Muni gets very angry and brings a fiery demon adveṣhṭā sarva-bhūtānāṁ sama-duḥkha-sukhaḥ kṣhamī pleasure, pain whatever is happening all creatures he is loving. Raja Ambarisha is embodiment of Stane; all is all should be. He just stands there Bhagavan Vishnu’s Sudarshana Chakra appears. Sudarshana Chakra consumes the fiery demon and was going after this Sanyasi, Durvasa Muni. Durvasa Muni runs to Bhagavan Bramha, Bhagavan Shiva. Finally, he goes to Bhagavan Vishnu. Bhagavan Vishnu says “I am Damodara; I am bound by the love of my Bhaktas. Only Raja Ambarisha can protect you.” Durvasa Muni runs to Raja Ambarisha scared, humbled and asks for his forgiveness. Raja Ambarisha immediately starts praying for Durvasa Muni’s safety. Then Sudarshana Chakra dissipates. Raja Ambarisha was never offended with Durvasa Muni’s words. This is because as Bhakta sense of separation is softened, dissolved. This is highest understanding of what Bhagavan Sri Krishna shares in verse 13 adveshta sarva-bhutana freedom from hatred toward any being. It’s not suppression of anger or other negativities. But the absence of separation produces such negativities. This is the inner transformation of Bhakti.  When this transformation matures, we see two beautiful hallmarks of such a Bhakta, one that is most dear to Bhagavan. The culmination of each of these qualities from these verses is humilities and service. Knowledge is that does not humble us is not knowledge it is information. Humility appears and that ego begins to loosen its grip. When the notion of me and mine stops revolving around the world and find its locust in divinity that I am yours Bhagavan. And you are mine. In such a vision there is no need to defend oneself, assert oneself, prove oneself. We see this in Raja Ambarisha, Sri Hanumana in masters like Tapovan Maharaj, Guru ji. When Suman ji was in Ashram for Swami Prakashananda ji there with glimmer in eye and smile on the face whether it is small or big work. We need not look for the signs of Bhakta our Bhagya is that we have so many in our life. With this humility, from that humility now the second Hallmark service. When divinity, oneness begins to be felt service becomes natural not obligation or charity but as its very expression Satsanga, Seva, Sadhana, Seva. The natural outcome of first three is internalized is service. Raja Ambarisha serving the Kingdom, Sri Hanumana serving Rama. We see it in our Gurus Gurdev serving Tapovan Maharaja, Guru ji serving Gurudev. We can deserve our Gurus by prioritizing Satsanga, Seva, Sadhana. The consistency in our commitment is easy when the depth of our gratitude is high. Service for Bhakta is not an action it’s vision; it is way of being. When the heart begins to internalize divinity, oneness helping another no long feels like helping someone else. When the ego, sense of separation dissolves in love for the divine humility and service are the hallmarks of Bhakta. That heart slowly begins to resemble what it loves the most. Love who loves you the most.

Discussion Subject

Hallmarks of Bhakta are humility and service. Think about your life. What situations you find yourself most easily triggered where humility becomes difficult. When you are engaged in service what vision or attitude are you bringing to that action?

RAW:

On a scale of 1 – 10 rate yourself in terms of humility and in terms of service.

March 8, 2026

The word ‘Why’ is critical in one’s self-reflection which leads to one’s self-development.

 If we analyze the why behind our why, when we ask why, when we think why, the intention of this, reason for this, this leads to very different paths. If intention is one of defiance, of disagreement, then that why is not productive, doesn’t make me quieter.  But if that why is one of inquiry, one of responsibility, that is productive, makes me quieter. In the Mahabharata, there is famous scene and dialogue that is when Devi Gandhari curses Sri Krishna and Sri Krishna just smiles this away.  The pain that I’m feeling right now, seeing my relatives who have passed away, Krishna, you’re going to feel that same pain. And he smiled this away, he shares with Devi Gandhari, you have wasted your words, you have wasted your punya by exacting this curse on me because all of this is part of my plan anyways. My family serves a purpose and when that purpose is complete, then my family would have dissolved. But now you said it because you thought it. And this is really you wasting through doer-ship.

Devi Gandhari, she used the wrong why. And what we’re trying to do in bhakti time is to develop the right why. Why should I follow bhakti? Why should I have a relationship with Bhagavan? Bhakti time is very, very much about understanding. Understanding is a powerful experience. When you’re watching a movie and you don’t understand it and all of a sudden you understand why this happened, that movie becomes more brilliant. When you’re communicating with someone and they’ve shared something which has rubbed you the wrong way but now you understood that word came out this way, but that’s not what they intended.

That’s a powerful experience. The understanding in bhakti time, this powerful experience, is to help us feel peaceful. It is only through a more and more and more dynamic and comprehensive relationship with God that we will feel peace.

Bhakti time has flowed through two waves and soon we will enter the third and final wave of bhakti time. The first wave, and that was the first 10 classes, were a 360 degree, understanding of bhakti. Who is it for? Why should I follow this path? The second wave, is about how do I practice bhakti.

Today’s focus is a dialogue.

As of now placeholder title of Loving Earth Sangha curriculum, guide being developed finishing up five years is Awareness to Action. We have practiced the same or we’re following the same with bhakti time. The first wave was all about awareness. The second wave is about action. Rishi Pralada, Bhakta Prahlada, who’s the most experienced in Bhakti is guiding us in our actions. He has complete understanding of bhakti and so he’s sharing this fearlessly. Fearlessly because his life is on the line but he knows Bhagavan. He knows Bhagavan is outside of him, he knows Bhagavan is inside of him and this is what makes him fearless or peaceful. He shares below verse to evolve from awareness to action 

Sravana ṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam

iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā
kriyeta bhagavaty addhā tan manye ’dhītam uttamam

Rishi Pralada shares according to my experience, for the one who wants to engage in action in the form of bhakti, this is the nine degrees that a seeker is to follow. The nine degrees are

On November 16, we explored active listening, Sravana. When we reflect on our journey as a seeker, we went from being a searcher to a seeker when a message came into our lives. That message could have been from a teacher, a great book, your own experience. Traditionally, Sravana comes in the form of a map and or guide and one feels this is the message I needed to course correct my life. In practical way one’s reason to live evolves from persons to purpose. You know that you’re engaged in active listening is when you’re living less for persons, and more for purpose. The story was about Raja Parikshita, where he prays for being punished for not listening to the Rishi, not listening to his heart, and that prayer is answered. He cries that he’s listening to the divine and the divine is listening to him.

On November 23rd, our action was active speaking, Keerthanam, from Sravana to Keerthana. The science behind this is when we engage in Mouna my mind becomes more open.  People who talk too much, they have a lot of thoughts but they don’t engage in a lot of thinking. Thoughts are not directed. Thinking is directed. When we think of active speaking, we think of someone who’s a powerful orator, but here Vivek ji is sharing Mouna. Active speaking, I know when I’m supposed to speak, when I’m not supposed to speak. And a very visceral way to engage in Keerthana is to follow the tapa that Sri Krishna shares in the Bhagavad Gita, and that all of the words that we speak should be TUB; Truthful, Useful, Beautiful. If it’s not following these, I don’t need to speak. The story that was shared was about Caitanya Mahāprabhu. The only words that came out were about Bhagavan.

On December 7th, class went from Sravana to Keerthana to Smarana. Another word for this is Manana, active reflecting. Listening, speaking, reflecting. With Sravana, I have this message, but I have so many doubts about this message. Like we often have learned, God is looking at us and so looking after us. But if I’ve had a rough day or I’ve had a harsh experience, then I feel like God’s not looking at me. If God is looking at me but definitely is not looking after me, so this message is surrounded by doubts. Smarana/Manana/Active reflecting is how we husk that away. When we think of a husk that’s surrounding a vegetable or a grain, you take that off for that to be consumed. Corn is closer to being edible when we take husk off. We still can’t eat it, but it’s closer to being edible, closer to becoming real. To make this visceral for us, when you engage in active reflecting, write more, invest in good notebooks and good pens and pencils and write. Write your reflections. Write your questions. Pujya Swami Chinmayananda has given this beautiful practice of introspection, then detection. Introspection, we don’t need of writing. We are just kind of scientifically looking at our mind, but with detection we should write down.

On December 14th, we evolved from active reflecting to active serving. Sravana, Keerthana, Smarana, now Sevana. Active serving finds a place in our lives when we want to grow up, but we need support in our growing. I’ve lived for persons all along. Now I’m experimenting. I’m exploring, living for a purpose, but I need support. How do I grow up? Just like a building. If a building is only one floor, we don’t need scaffolding, from second floor, we need scaffolding. For multi-story, scaffolding has to be more complex with more engineering. Active serving is where a guide comes into our lives, and that guide is always there, but now we are really moving into our guide’s life. The guide is there, we are moving into the guide’s life, Upasana, where we are sitting near guide, who’s that scaffolding, that support on living for purpose and more. The Katha for active reflecting was about Acharya Bhishma. He never lost track of who he is and what he’s supposed to do, and now that we’re studying Shri Mahabharata, it’s even more evident, and the katha for active serving is Rishi Narada.  Rishi Narada is one who can go to any dimension and be with any being, and any dimension and being he’s with, he spreads bhakti.

On January 18th, we reviewed the first four practices.

On January 25th, we entered into active invoking from Sevana to Archana.  We also started to invest in meaning of puja, puja Vidhi, or the guidance when it comes to worship. Active invoking is when one starts to dissolve oneself. When we look at any anniversary or wedding photographs, we are looking for ourselves though it’s not our event. We see whether we are good or bad looking, and also are we in that slideshow or album enough. Why? It’s because we’re habituated. It’s our Vasana to feel my name, my form, my qualities. This is selfishness. But through active serving, I start to taste, I start to feel what it means to dissolve oneself, and active invoking is furthering that. More important than my name is Bhagavan’s name. More important than my form is Bhagavan’s form. Rishi Vyasa was known to have a poor appearance and poor fragrance. Because he didn’t care. He, like Rishi Narada, was establishing Sanatana Dharma. To dissolve ourselves, to make this visceral for us, have an altar where we sleep. So, the last sight we see before we go to sleep is that altar. And the first sight we see when we wake up is an altar. Vivek ji has Bhagavati Gayatri’s murti right next to the bed stand. When Vivek ji travels to our homes, as soon as Vivek ji gets to the room, Vivek ji cleans and sets up Vivek ji’s altar there, puts Vivek ji’s books there, mala there, icons there. Those who practice contemplation, in Bhagavad Gita, one’s seat should be where one’s eye level is at the feet of one’s guide and divinity. That way the last sight they see is the feet, and the first sight they see is those feet. The Katha was about Sri Ekalavya. He was this random being, but he invoked in a way that even the Pandavas and Kauravas were threatened by.

On February 1st, from active invoking to active incorporating; Archana to Vandana. Archana is almost like lip service. Vandana is where I’m backing that lip service. The saying, put your money where your mouth is. Incorporating means practicing Archana in a controlled environment. That’s why people are fond of puja because it’s unresisting. The uncontrolled environment is the same bhava I have towards a murti for me to practice that with Manavas, people. Vivek ji is not sharing that we should have many, many, many relationships, but undoubtedly the more we live and work with people, the more sadhana there is.  Whenever Puja Swami Tejomayananda shared anything Vivek ji will follow that not saying no because Vivek ji knew Swami Tejomayananda is creating another way for Vivek ji to engage in Sadhana whether it’s in London or Pittsburg. To make this more visceral for us when we engage with people when we make a mistake consciously or unconsciously feel the pain that comes with that. Seeker develops that sensitivity to pain them if they make a mistake because through that pain, they would not do that again. We externalize it as punishment, but it is correction. Our parents punished us more which means they corrected us more. Because of this, the defiance or rebelliousness came later in life. It’s not the physical pain but emotional pain of why did I say this, why did I think this, why didn’t I do this. Katha was about Pujya Swami Tejomayananda, questioning Vivek ji about how come Vivek ji is not accepting up Deeksha. That Katha was about Pujya Swami Tejomayananda.

February 8^th was about Dasya. First three practices Sravana/Active listening, Keerthana/Active Speaking, Smarana/Active reflecting are like elementary school. Next three Sevana/Serving, Archana/Invoking, Vandana/Incorporating. This is like going from elementary school to secondary school.  Next at the graduate level are Dasya, Sakhya, Atma which are all Bhava. They are less about action more about feelings, more about identifications. Dasya is active respecting. It is to respect the Bhagya/fortune part of Bhagavan. Bhagya here is the qualities of Bhagavan, to respect these. Pujya Swami Tejomayananda shared only the values we value will turn into Virtues. For example, whoever value punctuality or commitment they will become Virtues. Punctuality was very important for Pujya Swami Chinmayananda so he was very punctual. A way in visceral sense that we can engage in Dasya is to disconnect more from that which is not Bhagya. We are very much connected to facets of this multiverse that are not describing self-development. War, politics, material investment disconnect from that more to have more time and energy for Bhagyavan. Katha was Sri Hanumana. Sri Hanumana only loved listening to Katha about Sri Rama.

On February 15^th we engaged from Dasya/Active respecting to Sakhya/Active loving. Whatever you love becomes a natural part of your lifestyle and you. Whoever love exercising it becomes natural part of the day. When you go shopping you thinking of buying for ones whom you love. It’s not about an action it’s general lifestyle. A way we can viscerally cultivate this is to feel that every experience that happens to you is part of Bhagavan’s Leela for you. Your family, friends are in your life because Bhagavan is coming as them. Then all of this becomes more nature. Katha was Saha-Dharma-Charini. She was tending to her unwell husband and then that Swami had come told her “You should come and serve me”. She told him “I am not some bird you can take me for granted.” She treated her unwell spouse like he was Bhagavan. What’s remarkable about the Kathas is the first seven are about Devas, and the final two are about Devis. Deepest dedication is from our Devis so, Saha-Dharma-Charini.

On February 22^nd was another specific review of engaging in Pooja.

On March 1^st theoretically completed Navada Bhakti from Dasya to Sakhya to Atma the bhava, the feeling of oneness. This is active revering. When respect and love come together that’s reverence so active revering. Because is this is most causal respecting is as if liking what’s someone has. Loving is loving who someone is. I like what you have, I love who you are. That’s different its not about that fancy car it’s about how much care you offer someone. Revering is from liking to loving to living. From loving who they are to living as them. Sakhya Bhava, I love Bhagavan Krishna because Bhagavan Krishna is most compassionate. Revering is I want to live LIKE Bhagavan Krishna; I want to live WITH Bhagavan Krishna; I want to live AS Bhagavan Krishna. We invested lot of time in Meaningful Mornings flowing through Bhagavad Gita. Final part of Bhagavad Gita is not about Prince Arjuna or Sri Krishna its about Asi, its’ about oneness. Vivek ji already shared with us elementary school live for persons, secondary school live for purpose, at graduate level its live for presence. Having these Bhavas or identities that I am just servant, I am just lover, I am just the same that is extremely deep. We go from deep to oneness. It’s like if you dig under Mariana Trench the Earth’s core would be underneath. You are shifting from ocean to core. Katha was of our Gopis, specifically Radha. Vivek ji emphasized there is no name Radha in Shrimad Bhagavatam. Name Radha came from AaRadhita, one who is always looking, the one who is always trying to be with Bhagavan Krishna. It’s not about a person its about practice. Aaradhita means the one who is always trying to be, be with, be as Bhagavan Krishna. From Saha-Dharma-Charini to Radha. This is the second wave of Bhakti time from awareness to action. What we understood in past twelve weeks was very remarkable, very valuable. Please keep this in your heart forever.

Questions:

Q1: What is the practice of a Proxy in a Pooja?

Ans: The highest reason one should engage in Pooja is to be grateful. Highest form of Pooja is to be grateful. Actually, highest form is to be silent next is to be grateful. Lower reason for Pooja is to be purposeful. That relationship is about wants and needs. When it comes to matters of grateful someone else can’t be engaged in Pooja for you. If Vivek ji had secretary that secretary can go and say thank you. But this is Bhagavan, it has to be you. When it comes to matters of needs that too it has to be you. For ex, the Tylenol or Advil has to be consumed by one who has the headache. When it comes to matters of wants, there are possibilities of someone else engaging in Pooja for your wants. Vivek ji was thinking of Raja Dasaratha facilitating a Pooja to have a child. That was about something they wanted. Another Rishi facilitated that for them so they had a child. In that regards it is possible. One should engage in that but remembering that there are Poojas in need level, and Poojas on gratitude level. Its important for everyone to know that Poojas and Poojaris’ are big business. We should be careful. When its light matter pay for that car Pooja not at the expense or compromise of the Poojas that’s based on the needs, Poojas that’s based on gratitude.

Q2: Did Hanuman ji, has Sakhya Bhakti? Degrees of Bhakti, I am not understanding that Sakhya Bhakti is higher rather Sakhya Bhakti seems impossible. I don’t feel equal to Bhagavan like a friend. What am I thinking incorrectly?

Ans: So, you want to know more insights on the difference between Dasya Bhava and Sakhya Bhava. Dasya is like the word Dasa, the attitude that I am a servant. Sakhya the light way is that this is my friend but heavier that this is my lover. If we start off Dasya Bhava, we see this little strongly in India lets’ say. If you have an employer and they have a servant there is so much distance between those two where they eat, what time they come, those kinds of matters. The implication is not so much of Bhava but the distance. We all the know that Hanuman ji was Rama Dasa that’s his name. He acted like that but didn’t feel like that. He didn’t feel distance from Bhagavan Rama. Then Sakhya Bhava you still act one who is a servant, but there is a greater closeness. Here with Sri Hanumana felt that Sri Rama was his friend in terms of closeness, he didn’t act like it. That’s why he is at the feet of Sri Rama. Atma Nivedana, Bhagavan Rama is in Sri Hanumana’s heart there is oneness there. He felt that oneness but acting was always at Dasa.  One more context for us. Pujya Swami Tejomayananda shared that one should live like your Guru but not your Guru. Pujya Swami Tejomayananda should be like Pujya Swami Chinmayananda in terms of virtues but not the Guru. Pujya Swami Tejomayananda should live like in terms of discipline, care and teachings but he should still be at his feet. See how that works, inside Adwaita outside Dwaita. Sri Hanumana practiced Dasya Bhakti but with closeness of Sakhya Bhakti and Atma Bhakti. Inside like the visual that we see with Bhagavan Rama in his heart but in terms of outer actions there was that Dwaita. Just like awareness and action inside awareness, outside action.

Q3: I have portrait of Kula Guru next to my bed, I change Hare Rama, Hare Krishna but when I chant most the times the image that comes to me is of the Guru. I remember you mentioned Guru is behind you, and pushing you towards Bhagavan. I wanted to clarify if this is right or my imagery should change?

Ans: Whatever makes you close to The-Self is right. When it comes to matters of Papa and Punya; Papa takes you away from the Self not self, Punya takes you to the Self.  That’s very different than legality. This is dynamic and comprehensive. When I am lying down in the bed I can’t do anything illegal but I can do things that are immoral. It reminds Vivek ji of story where this one person didn’t believe in Bhagavan Ganesha but believed that Bhagavan Shiva was more powerful, was going to get a job. When he was offering Dhoopa all of the fragrance was going to Bhagavan Ganesha in the corner so he put cotton in his trunk. When he came back to his Altor Bhagavan Ganesha was waiting for him. He finally felt Bhagavan Ganesha was real.

RAW: To continue to train in making Pooja natural. Vivek ji assures that this will only happen when we practice. Only if you actually practice offering Pooja it will become natural. For the test on March 29^th if you perform Pooja that day without practice it would be very awkward. It’s like public speaking without practice the body language or vocal language becoming awkward. But for the people who do it regularly it means nothing to them. This is what do. This will continue to be Reflection Adventure of the Week. Please don’t theorize the unique training that has been offered specifically in Pooja Vidhi. When we practice in controlled environment, the possibility of practicing in uncontrolled environment becomes much higher. On March 29^th we will celebrate engaging in Pooja collectively.

March 1, 2026

What are bhajans about? And sometimes we take this for granted, correct? Bhajans are the verbal description of qualities. And why that’s important, if I keep hearing the word hate and dumb and loser, if I keep hearing it, I’m going to start thinking it and saying it too, correct? And in contrast, if I keep hearing and saying the verbal description of qualities like discipline and compassion and love and freedom, I’m going to start thinking it and I’m going to start acting like that too. This is an offering in self-development to verbally describe qualities, okay? So, it’s important, to think of nothing but what you’re listening to. Then we really tune into those qualities.

A seeker recently asked a question in the form of, what is love? Pujya Swami Chinmayananda has very powerfully answered this as, love is that which keeps growing. If love is not growing, then it’s not love. And that’s very important to hear and to reflect on, because a whole lot of us, feel like we love our family. But if that love doesn’t grow through our family, to families, to community, etc., then it’s not love. And we don’t want to hear that, or reflect on that. But really the subtle teaching is, when I love my family only, that’s not love. That’s attachment. Fear comes from attachment. Fear makes us feel heavy. That’s why it’s important to ask the question, to reflect on the answer. It is that which keeps growing. Now, every one of us, we know how to love. We love our parents. We love our country. We love hobbies. But in this course, it is to strengthen this love. Strengthen means for the love that keeps on growing to understand it, to know the troubleshooting, to know the best practices. And since November 16th, we have been engaged in this in a super systematic way.

On November 16th, we began our exploration of what traditionally is known as the Navada Bhakti. These are the nine Degrees. Please remember to change that terminology. It is not expressions. They’re degrees. That means each has to be deeper and deeper and deeper or stronger and stronger and stronger. The nine degrees of dedication. What is a great sign that one is dedicated? That they forget what they are sacrificing. If I keep remembering what I’m sacrificing, it’s holding me back from being dedicated. If I’m immersed in dedication, I don’t remember what I’ve sacrificed. In this exploration, the teachings are to go from passive dedication to active dedication. These nine degrees are active listening, active speaking, and active reflecting. These are like elementary school. Next are active serving, active invoking, and active incorporating more like middle school. Next ones are more like PhD, because rare is the seeker who gets to this stage. They are active respecting, active loving, and active revering.

These are the nine degrees on becoming more and more and more dedicated. That is a love that keeps growing. In this exploration, we had a special phase related to Archana, that means active invoking. Another word for Archana is Puja.

When Vivek ji was in studying Vedanta course in Sandeepany in Mumbai Bramhachari Samvid ji taught them everything. Soumya ji also learned under Samvid ji who later became Swami Shardananda ji. In this course of a connection of how we’ve learned about Archana or Puja. Arcana or invoking relates to a nama. In our culture and our practices, using positive words is one of the primary ways to engage in self-development. Archana is a verbal description of qualities, compassion, discipline, and so on. Now, some of the metaphysical reasoning for this. We don’t know what Advil is made out of, but it works for our aches and pains. Nama too, we may not know the effectiveness of this positive word, but nama works. Ajamila, seeker who was dying said Narayana, his son. But Bhagavan Narayana came though he wasn’t calling divine. Divinity expressed that, “he may not know my name, but I know my name.” That is why Japa, Nama, qualities are very important. Another strong component of Archana is going from Nama to Guna. First, verbally describe these qualities, but then understand these qualities and really imbibe them. In one Chaupai of Hanuman Chalisa Shri Hanumana went to be with the Sun, but the Sun and Indra, they didn’t want to share of themselves. They didn’t want to share. So, they rejected Shri Hanumana. When we engage in Puja, it is to learn which qualities to follow and also which qualities not to follow to not be like Indra, who is un-sharing. As we go deeper into our relationship with the divine, we go from names and forms to qualities. The previous session was about active loving, Sakhya-bhava. Vivek ji is reviewing this.

The science behind active loving or Sakhya-Bhava, Pujya Swami Tejomayi Nanda shared “Tell me who you love and I’ll tell you who you are.” Who you love is really indicative of who you are, added component is Whoever you love, you start to become like them. The beauty of this is a further closeness that’s developed. The scriptural reference to this was the famous shloka, Tvam Eva Mata Tvam Eva Vidya so many different expressions of the divine. If one really contemplates on this verse, Tvam eva means divinity alone. Eva means Alone. If divinity is alone Aham Naiva, individuality starts to become loosened. If I’m superior to you, I feel I’m distant than you. If I feel inferior to you, I still feel I am distant to you, from you. That’s why this teaching is lovely. Divinity alone, which means individuality, not. The story was about lovely caregiver serving her spouse with special needs. Another seeker came and commanded her respect. And she said, “you’re only powerful in a controlled environment. I’m powerful in an uncontrolled environment. So really, I’m more powerful.” Amazing about it is she was more powerful, but didn’t use it

Science: The final is Atma Nivedana. Nivedana means to offer. Atma here means ego. We think our center/spirit is the ego. One who’s become so deep, know there is more than the ego. So, they are surrendering that ego, that separation. There is Dasya Bhava, feeling is that I’m a servant of the divine. Closer is Sakhya Bhava, feeling lover of the divine. Finally, Atma Bhava that’s even closer where I feel I am divine. From serving the divine to loving the divine to being the divine.

Scripture:  We will go over Chapter 18, verse 66 of Shrimad Bhagavad Gita.

sarva-dharmān parityajya māṁ ekaṁ śharaṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ.

Sarva means all. Dharma means what is holding you. What’s holding me is my ego that I am Vivek, I’m an individual. Parityajya means to let go of this completely. And you can’t just let go.

When you rock climb, you can only let go of a grip, a lower holding, if you’ve held on to a higher grip, another holding. It’s only when you’re holding on to the higher that you can let go of the lower. First quarter is sharing, let go. The second quarter is, what do I have to hold on to? Māṁ means Shri Krishna, divinity. Ekaṁ, there is only divinity. Like the previous verse was, tvam eva. śharaṇaṁ, feel at ease. Vraja, to engage in this actively. I’ve let go; I’ve held on. Third quarter, what is the utility of this? Ahaṁ, as in divinity. tvā, to you sarva, all pāpebhyah literal meaning is sin but the original sin is Ego. The original sin is me feeling I’m different than you, then I feel distant than you. If I let go and hold on, divinity will absorb all of these distances, differences. There will be oneness. That’s called mokṣhayiṣhyāmi, you will be free. Last quarter mā means no. śhuchaḥ, worry. Do NOT WORRY. Pujya Swami Chinmayananda had gone through immigration once, then that custom officer said, have a good day. And he turned around and said, how? We just take it for granted.

Story:  This story that accentuates this scripture, that accentuates the science of active revering. I don’t just want to serve the divine or love the divine. I want to BE the divine. That’s the design of Bhagavad Gita too, Tat tvam asi. 10^th section of Shrimad Bhagavatam Sri Krishna is living his life. He remembering promise he made to Gopis that “I will come back.” He had so many responsibilities so he was reflecting on “Who is like me?” Though answer is No, Rishi Uddhava is most like Sri Krishna. He shares Rishi Uddhava “Please go to Gopis and all villagers and be with them.” Rishi Uddhava was thinking “You are here, I am here they are all simpletons. You have these thousand other responsibilities. You are thinking about them?” It’s almost like he is judging Sri Krishna like Sri Krishna had an attachment towards them. Sri Krishna didn’t explain. Rishi Uddhava leaves the city and goes to the Gopis and sees them. They thought that Sri Krishna had come, but it is Rishi Uddhava. They expressing how much they miss him with their tears, with their mouth. They asked Rishi Uddhava “Help us, help us not to miss him.” Rishi Uddhava shares “Why don’t you contemplate on him and his absolute nature.” Gopis like warrior Princesses they looked at him and said “We don’t have mind; we don’t have intellect. What we will contemplate Divinity with?” That absolutely leveled Rishi Uddhava; that ego, that sense of pride “Look I follow the knowledge path, you follow dedication path.” Rishi Uddhava came to understand that he is theorizing infinity but for Gopis it is tactile. They feel Sri Krishna in trees, in bees, in rivers, in cows, in their parents/children. For them its not just a verse tvam eva mata pita tvam eva they were feeling all of this. Rishi Uddava being royalty took dust from Gopis, the simpletons’ feet and put it on his head. When he came back Sri Krishna was smiling. That is Atma Nivedana, being divinity.

February 22, 2026

Vivek ji shared that today Soumya ji will lead sharing about what Pooja Vidhi and details. This will be connected to Atma Nivedana, final part of Navada Bhakti. Really it is Atma the separation between divinity and me has been dissolved.  

Soumya ji started by sharing Atma Nivedana is truly a beautiful sentiment, the climax to all other eight steps of Navada Bhakti. The goal of these eight steps is Atma Nivedanam. Swami ji says in Atma Nivedanam there is no feeling of I, Bhagavan it is all just you. There is total surrender and you reach this pace of just Bhagavan. Initially it is discipline we practice. It doesn’t come naturally. We have to develop this Bhava, connection, relationship where we go through different practices like Pooja, Japa, Keerthana. These are the tools take us from being extrovert to the realm of Bhagavan. If we get to know Bhagavan, the connection/Bhava is the evolution.

In Jnana marga Atma Nivedana is when I experience my true nature as infinite joy free of all these conditionings of the ego, body, mind. Same in Bhakti marga when I am free of all conditionings, I experience this power of infinite joy working through me being my Antaryami, being my guide, being my source of effulgence. Atma Nivedana is an absolute state we can reach through Pooja.

Today we will all perform Pooja together. Lavanya and Praveen will be spotlighted for you to follow along. Pooja is a discipline that comes with practice, no need to be overwhelmed.  Soumya ji was reflecting on why should I follow a process, why can’t I do what I want. Bhagavan is Antaryami anything I offer he accepts. Why this detailed 16 steps, in this order? Who is ‘I’ asking this question. It is that mind which doesn’t want to get trained. Our purpose is to train this mind so that it can be focused in contemplation. So, Soumya ji decided this mind doesn’t have any choice other but to follow this time-tested practice which trains it. In any field structure comes first, freedom comes later. For example, music, sports, arts we follow the structure, discipline to perform well. We have to follow a structure, a routine to get the mind disciplined. As seekers when we use Pooja as a tool let us follow us these steps till it becomes deep practice and deep connection.

Follow through with Pooja steps with mind and action engaged in Bhagavan even if you don’t have Pooja materials. As part of the training, it is good to memorize some Sanskrit words. For example, when planning a vacation to Parris we pick up some French words. It is only by his grace we are even able to worship him.

Let’s start with three long Aums to settle our mind to keep it in the Pooja.

With hands folded eyes closed we visualize Bhagavan Ganesha and seek his grace and blessings that we may be able to complete the Pooja without any obstacles.

vakratuṇḍa mahākāya sūryakoṭi samaprabha ।

nirvighnaṃ kuru me deva sarva kāryeṣu sarvadā ॥

Eyes closed, hands folded think of Guru Parampara by which we have this opportunity

gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ ।

gurureva paraṃ brahma tasmai śrīgurave namaḥ ।।

There is an Altor in front of you, lamp is lit. Hands folded this lamp of knowledge, the effulgence is Mother Parvathi herself.

shubham karoti kalyaaNam aarogyam  dhanasampadah|

shatru-buddhi-vinaashaaya deepa jyotirnamostu te||

Or you can chant

Asatoma Sad-Gamaya Tamaso Maa Jyotir-Gamaya|

Mrtyor-Maa Amrtam Gamaya||

If you have couple of petals offer at the base of the lamp.

Next with right hand ring the bell invoking Devatas to be part of this Pooja and to chase away the negative thoughts.

Next Pranayama, controlling the breath calms the mind. Put right thumb on the right nostril and take a deep breath with your left nostril chanting Om in the mind for four counts. With ring finger hold your breath for eight counts. Release your thumb and exhale for 16 counts. Reverse it to finish one cycle.

Next, we take Sankalpa a firm resolve to be fully present in this Pooja. With left hand take Akshata, flower petals, a drop of water. Place your left hand on your right knee and close it with your right hand. If you know Mantra chant, if not visualize the form of Bhagavan and pray to him to help you go through this Pooja and keep your mind in this Pooja.

Om Vishnu, Om Vishnu, Om Vishnu

mamopātta samasta duritakṣaya-dvārā śrī pārameśvara prītyartham|

shraddha bhakti jñāna-vairāgya-siddhyartham vidyā-vinaya praptyartham|

śrī sadguru prāsāda siddhyartham śrī samba sadashiva pūjām kariṣye|

Now move everything from left to the right hand and offer it to the Altor.

With few petals or Akshitas in your hand touch your heart and visualize the most beautiful form of the deity you are worshipping. If you know Dhyana sloka chant or just visualize your mind on his form. Chant

karpūragauraṃ karuṇāvatāraṃ saṃsārasāram bhujagendrahāram|
sadāvasantaṃ hṛdayāravinde bhavaṃ bhavānī sahitaṃ namāmi||

Om Namah Shivaya, dhyānam Āvāhanam

Welcome Bhagavan, take a flower and offer it at your Altor. Pray to Bhagavan to be physically present in this Pooja as you worship him.

Next, we offer seat to Bhagavan. Let us offer our mind where Bhagavan is going to sit and hold the mind in contemplation. Visualize you are offering the seat and Bhagavan is sitting there.

Om Namah Shivaya, Asanam|

Take spoon of water and visualize you are washing Bhagavan’s feet Aum Namah Shivaya, Pādyam.

Take spoon of water and visualize you are washing Bhagavan’s hands Aum Namah Shivaya, Arghyam.

Take spoon of water and visualize you are washing Bhagavan’s face Aum Namah Shivaya, Ācamanam.

Take cup full of water to wash or take petal to sprinkle on idol to give Bhagavan bath. Take bell in the left hand, ring the bell, with right hand either sprinkle water or pour cup of water on the idol

Aum Namah Shivaya, Snānam You can chant Bhagavan’s name when he is taking nice bath.

Take petals in hands offer to idol. Aum Namah Shivaya, Vastram

With your ring finger take drop of wet Chandan paste apply Bhagavan’s forehead Aum Namah Shivaya, Gandham

With your ring finger take kumkum apply Bhagavan’s forehead Aum Namah Shivaya, Kumkumam

Now offer him Akshita Aum Namah Shivaya, Akṣatān

Now we perform Archana where you are singing all his glories to keep Bhagavan pleased and to smile at us. While doing it, after each name take a petal hold it to your heart and offer it. Please repeat

Aum Sthirāya Namaḥ

Aum Sthānave Namaḥ

Aum Prabhave Namaḥ

Aum Bheemāya Namaḥ

Aum Pravarāya Namaḥ

Aum Varadāya Namaḥ

Aum Varāya Namaḥ

Aum Sarvāthmane Namaḥ

Aum Sarva Vikhyāthaya Namaḥ

Aum Savrasmai Namaḥ

Aum Sarvakarāya Namaḥ

Aum Namaha Shivaya Archanam

Next Dhūpam, take incense sticks in the right hand, ringing the bell in the left-hand chant Aum Namah Shivaya, Dhūpam.

Next take Dīpam in the right-hand offer to Bhagavan, while ringing the bell with left hand and chant Aum Namah Shivaya, Dīpam

Next Naivedyam is offering our ego. Naivedyam take a fruit or dry fruit or sugar candy, put a flower on it, put spoon of water on it and chant Aum Namah Shivaya, Naivedyam.If can follow these Mantras otherwise chant Aum Namah Shivaya few times. Take your hand from the food to Bhagavan as if you are feeding him. Chant

Aum Prāṇāya Svāhā

Aum Apānāya Svāhā

Aum Vyānāya Svāhā

Aum Udānāya Svāhā

Aum Samānāya Svāhā

Aum Brahmaṇe Svāhā.

While Bhagavan is eating you do Japa for 16 times Aum Namah Shivaya. Pray to Bhagavan to accept humble Naivedyam and be pleased with us.

Next Arthi, you can sing an ārati. if you know it or you have enough time or how you are feeling. Ring the bell for Karpūra ārati. (if you have otherwise use Diya) and chant

Aum Namah Shivaya Mangala Neerajanam

If you can, chant

Na tatra sūryo bhāti na candra tārakam|

nema vidyuto bhānti kuto´yam agniḥ|

tameva bhāntam anubhāti sarvam|

tasya bhāsa sarvam idam vibhāti||

om śānti̱ḥ śānti̱ḥ śānti̍ḥ

Next Pradakṣiṇa Namaskāra, stand up turn left to right in a circle 3 times chanting

Aum Namaha Shivaya pradakṣina namaskārān samarpayāmi

Now offer Sashtanga Namaskaram, seek his grace and blessings and thank him for everything he has given us.

Next is Prarthana, a short one. When you have time you can offer Stotra, Bhajans, Japa, contemplation while mind is absorbed in Bhagavan. Short Prararthana

Aum kara carana krtam vā kāyajam karmajam vā|

sravannayanjam vā mānsam vā paradham |

vihitama vihitam Vā sarvametat kshamasva |

Jaya Jaya Karunaabdhe Shri Mahadev Shambho |

Hara Hara Karunaabdhe Shri Mahadev Shambho. ||

Next, we offer Pooja Phala to Bhagavan. A drop of water in your right hand holding it up chant kāyena vācā manasendriyairvā buddhyātmanā vā prakṛteḥ Swabhava karomi yadyat sakalaṃ parasmai nārāyaṇāyeti samarpayāmi Sri Sambasadashiveti samarpayāmi.

Pooja is finished, take a moment. Take a petal that was already offered to Bhagavan Aum Namah Shivaya Kshamasva, Kshamasva to forgive for lapses in Pooja and bless us. Now we are taking Bhagavan back into our hearts. Take a deep inhale Udhvaswayāmi and throw the petal over your head.

Bhagavan is back where he belongs to. Feel his presence. Now chant Shanti Mantra

oṃ pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate|

pūrṇasya pūrṇam-ādāya pūrṇam-evāvaśiṣyate||

Aum Shanti Shanti Shantihi

February 15, 2026

Recently when interacting with couples Vivek ji shared expectations are one of the most difficult facets of living with people, working with people. When the expectations are not managed it leads to criticism. If we know and feel that Bhagavan is Omni present then anyone who has expectations of us, anyone who criticizes us our absorption changes because its Bhagavan who is expecting of me, Bhagavan who is criticizing me. Once we have this feeling, we are grateful for the criticism.  It means that person that’s criticizing you wants you to be perfect. This is Vision of Bhakti time to not just theorize Bhagavan is omnipresent but to feel this. Advanced advice is finding more meaning in what they are doing. Beginner advise is change what you are doing. If we reflect on Prince Arjuna, he wasn’t given advise to step back. Sri Krishna guided him to find more meaning in what he was doing.

In our 18^th class we learned about Dasya/active respecting. Science behind this is, it is only when we are sacrificing, then we are learning. Active respecting here mean I am ready to sacrifice to help my learning. For Scripture we went through series of Chaupai of Hanuman Chalisa. Vivek ji was sharing how self-reflection leads to self-development. Givins us another scriptural reference of how Sri Hanumana is role model for active respecting. Sri Rama asks Sri Hanumana “What is our relationship?” Sri Hanuman’s response is this famous verse from Ramayana “Deha Budya Tu Dasosmi” Indeed from the narrative of this body our relationship is where I am a servant to you, Dasa/Active respecting.  In this respect there is sacrifice because I want to learn from you, I want to grow. Then Hanumana adds “Jeeva Budya Tvaram ShakaHa” Indeed from the narrative of Jiva, the ego not the body I am a part and you are the whole. Sri Hanumana takes a deeper step “Atma buddhya tvamevaham” From the narrative of the spirit our relationship is of oneness.  “Iti ne nishchita matihi” This is my understanding. Vivek ji is trying to zoom into is first narrative is to be one of a Dasa then we can go from there. Another story. Sri Hanumana was reflecting on Sun who bring the most, light to the creation he wanted to learn from the Sun. He wanted the Sun to be his Guru. Sri Hanumana couldn’t get into that class right away so he became sad. So, he made a deal with the Sun “I don’t need a seat into class I will fly with you while you are traveling. You continue with your day with your work. You keep teaching and I will watch you and listen to you and learn from you.” Later Sri Hanumana helped Sugriva as Dakshina. He dedicated his life to Sugriva; he made Sugriva the king. Rishi Prahlada sharing with us how to be active in our dedication not passive in our devotion. 

Now eighth practice to evolve from passive devotion to active dedication shared by Rishi Prahlada. To evolve from being a Dasa to being a Sakhya; from a servant to a friend. In English it is active loving. Vivek ji is sharing with us lot of frameworks that we have heard before to connect all of this.

Vivek ji shared in detail about Bhaja during Wake up to Your Potential class. Beginning point of Bhaja is Sit, Sing, Seek passive step, active effort is not needed. Next in Bhaja are Support, Serve, Surrender. We built up enough momentum to go from passive to active. Support is I am giving my resources; Serve I am giving my time; Surrender I am giving my effort. If one is not giving one is passive, if one is giving one is matured enough to be active. Support, Serve, Surrender matches with being a Dasa, being a Sakhya, being Atma, THE Atma. Supporting I still feel there is a difference supporter and supported. With serving it comes closer I go from Dasa to Sakhya. Finally, to Atma where there is no difference between supporter and supported; the server and served. Dasa would be active respecting, Sakhya would be active loving, Atma would be combining respect and love which is active revering. We have lot of respect for secular may not be so much love for it.  We may not love the secular but we love the sacred. When we bring these together that is reverence. Vivek ji offering one more layer to this. Active respecting of the Guna/Divine’s qualities. Leela is deeper than Guna that brings us together more. Leela here means the play, the purpose, the love all beings because we all want to be happy. We are all moving towards oneness. Finally, deeper than Leela is Dhama where I surrender separation there is only one Dhama, Parandhama. See how there are severe connections, which lead to conviction.

Scripture: From Panadava Gita in Maha Bharata Devi Gandhari is sharing with Sri Krishna.

tvameva mata cha pita tvameva tvameva bandhushcha sakha tvameva

tvameva vidya dravinam tvameva tvameva sarvam mama-dev-deva

Here teachings going from known to unknown. First known is Mata, next would-be Pita. Our first known would be our mother where we would feel divinity is our mother, then our father. There is a new layer of known, it is bandu/relative, who are related to us by force. Then Sakha who we choose. We are choosing to divinity with each other. 3^rd facet which is more unknown it goes from animals, plants to stones. Vidya means that which is animate like this class is animate which feels alive. That would be more along the lines of animals and somewhat plants. Dravya here refers to stones which is inanimate ex driveway, bricks etc. Throughout all of this we are trying to feel awareness. tvameva sarvam mama-dev-deva, all is awareness. This verse was selected to show the evolution of feeling awareness/divinity/Bhagavan from known to the unknown. It not different than when we say Acharya Devo bhava then finally Atithi Devo bhava. First my mother, then my father, then Guide. Real guide will teach all are divine. Bhagavan is omnipresent.  

Science is active loving, that comes from active respecting. Psychological point is whatever you serve, you become. Pushing this harder whatever you love you most definitely become. Loving means stepping deeper. So, active loving is be engaged in Sakhya to have love for the Leela. For Scripture Vivek ji shared love has to go from known to the unknown.  Pujya Swami Chinmayananda has shared that a love that doesn’t grow is not love. That’s why those who don’t evolve serving community or society etc. those are heavier and lighter forms of attachment. Love is finally only offered to oneness.

Story: Story comes from Vyadha Gita of Mahabharata. Vyadha means to cut so Vyadha refers to a butcher. Vivek ji loves this because Vyadha in this case is the teacher. How aligned this is with it is not outside that makes you wise rather the meaning that makes you wise. There is a Sanyasi who is Sanyasi externally not so much internally. As he was contemplating a crane and a crow battling and some leaves fall on him and he was easily disturbed. He opens his eyes and burns them. He is feeling so good because of the power that he could burn the birds. He goes to nearby house for Bhiksha.  The lady said “I will come as soon as I finish helping my husband and feed you.” He being arrogant and impatient threatened saying” Don’t you know who I am? You should be serving me, not your husband “.  She replied “I am not that crow or crane that you can burn up. I am serving my husband in a divine way.” That leveled him. She came out and he started learning from her about how divinity has to be felt in the uncontrolled environment. That lady felt that she is not serving her husband is not the family member it’s not Bandhu Sakha, not Sakha it’s not Vidya its Dravya stepping deeper into who that being is. Many have changed with Vivek ji that it’s through exploration of Ramayana, Bhagavatam their relationships have changed. Bhakti can provide us so much where there are less games about expectations where criticism feels like someone wants you to be perfect.

Pooja Vidhanam: Soumya ji will facilitate a Pooja today. Last week we understood various stages in a Pooja.  Lavanya will perform Pooja today. Pooja is broken into three sections as Soumya ji explained last week

1.  Poorvanga Pooja: Preparation for purification for divinization of everything. This happens through Mantras. This means mentally get ready, set all up and sit down and zone in. Today we will learn a simplified version of Poorvanga Pooja to understand how great our Pooja Vidhi is. For Nitya Pooja we don’t have to perform all these steps.

Now we are going to Perform simple steps today.

1. Praying to Bhagavan Ganesha: Hands folded eyes closed we chant Ganesha sloka we know “Vakratunda Mahakaya Surya Koti Samaprabha Neervigna Kurume Deva Sarva Karyeshu Sarvada”. Offer a flower petal to Bhagavan Ganesha.
2. Praying to Guru: Now chant Guru sloka “Gurur Brahmaa Gurur Vishnu Gurur Devo Maheshvarah Guruh Saakshaat Para Brahma Tasmai Shree Gurave Nama”. Offer flower Petal to Guru
3. Lighting Lamp: You can chant Shubham Karothi or Asathoma Sadgamaya.
4. Pranayama: Very important step. Put right thumb on the right nostril and take a deep breath with your left nostril chanting Om in the mind for 4 counts. With ring finger hold your breath for 16 counts. Release your thumb and exhale for eight counts. Reverse it to finish one cycle
5. Sankalpa: We are telling Bhagavan to be present in this Pooja. We are going to promise Bhagavan that we will give undivided attention. We will thank him. We seek Bhakti at his feet in return, purity of mind so that we can evolve spiritually. Hold Akshata in your left hand, put a flower petal on them. Keep your left hand on your right thigh and cover it with your right hand. If you know Mantra chant, if not make this promise to Bhagavan Om Vishnu, Om Vishnu, Om Vishnu mamopatta samastha durithakshaya dwara Sri Parameshwara preethyartham (Oh Bhagavan may you be pleased with this) Shraddha Bhakti Jnana Vairagya Siddhyartham (may we have Shraddha Bhakti Jnana Vairagya) Vidya Vinaya Praptyartham (may we gain Vidya) Sri Namah Shivaya Poojam Karishye.  Now move Akshata to the right hand and offer it to the Altor. Pray to Bhagavan to fulfil our Sankalpa.
6. Mukhya Pooja: Now mind is focused, feeling connected to Bhagavan, time to worship.
   1. Dhyanam: Take flower in hand, touch it to your heart, close your eyes, intensely visualize Bhagavan in your heart. If you know Dhyana Mantra of Ishta Devata otherwise chant Aum Nama Shivaya. Soumya ji chanted Karpoorgauram karunaavataaram Sansaar saaram bhujagendrahaaram Sada vasantam hridayaravinde Bhavam bhavaani sahitam namaami. You have invoked Bhagavan within you deeply and intensely. Tell Bhagavan
      1. Om Namah Shivaya, Dhyayami I meditate upon you. Offer this a petal at the Altor.
      1. Om Namah Shivaya, Asanam offer a petal at the Altor. You are offering your steady, thoughtless mind for him to sit.
      1. Aum Namah Shivaya, Padyam, wash Bhagavan’s feet.  
      1. Aum Namah Shivaya, Arghyam, we wash Bhagavan’s hands.   
      1. Aum Namah Shivaya, Achamanam, we wash Bhagavan’s face
      1. Aum Namah Shivaya, Snanam, wash idol with flower petal dipped in water with right hand, ring the bell with the left hand.
      1. Aum Namah Shivaya, Vastram, offer fresh new clothes by offering flower petals or Akshata.
      1. Aum Namah Shivaya, Gandham, take Chandan with ring finger and offer it to Bhagavan on his forehead
      1. Aum Namah Shivaya, Akshata worship him with Akshita
      1. Depending on the time offer Archana with 11 names (you can chant Aum Namah Shivaya) or 108 or 1008 names of Bhagavan. Soumya ji picks names like Aum Gurave Namaha, Aum Eshwaraya Namaha, Aum Anantaya Namaha that she connects with Bhagavan. So, pick your Ishta Devata names, understand the meaning to offer Archana with flower petal. With each Namaha deeply feel you are thanking him.
      1. Aum Namah Shivaya, Dhoopam, Offer Dhoopam with incense sticks also ring the bell.
      1. Aum Namah Shivaya, Deepam, offer Diya with right hand, ring the bell with left hand.
      1. Aum Namah Shivaya, Naivedyam, offer fruits or dry fruits. Put one flower petal in fruits. Close your eyes, pray to Bhagavan to accept our humble Naivedya. Remember Naivedya represents our ego. Pray to accept your ego and give back Prasada. Prasada is the ego that is free of likes, dislikes. This one is optional take one spoon of water and go around Naivedyam and offer it to Bhagavan. If you know you can chant this om pranaya swaha, om apanaya swaha, om vyanaya swaha, om udanaya swaha, om samanaya swaha, om brahmane swaha. While Bhagavan is eating, we change Aum Namah Shivaya 16 or more times in our head.
      1. Once Naivedya is done we offer him drop of water to wash his hands chanting Aum Namah Shivaya
7. Uttara Pooja:
   1. Aum Namah Shivaya, Mangala Neerajanam we offer Arathi you can sing an Arthi song.
   1. Aum Namah Shivaya, Pushpanjali Take couple of flowers.
   1. Chant Aum Namah Shivaya, three times tooffer Pradakshina Namaskara by doing Sashanga Namaskar, complete surrender.
   1. Now sit offer Japa, contemplation etc.
   1. After this, you offer Pooja and Pooja Phala to Bhagavan and close with closing prayers.
   1. We invoked him earlier from within; we send Bhagavan back. Take one flower petal from the Altor inhale deeply feeling Bhagavan’s presence going back into you.
   1. Closing with Shanti Mantra.

RAW: Understand and follow the live lighter challenge on social media.

February 8, 2026

Bhakti evolves one from living for Bukti to living for Bhagavan. Bukti means trying to find joy dependently, Bhakti makes one sensitive enough where one starts to depend on Bhagavan, to be joyous indecently. Bhakti is personal where a whole lot of understanding of oneself is needed to be able to practice Bhakti. We lot about Bhakti but not ourselves. I have to know myself to practice this transformation. Uttar Chardham Yatra that Vivek ji has planned is more difficult than Kailash Yatra so in the recent meeting it was shared with Yatris to know their own body to see whether they can hike this far and this high. You have to know yourself to before you can be on a Yatra.  

Navada Bhakti is degrees of dedication. In here there are three sets of three.

• First set is Sravana, Keerthana and Smarana.  In English it is active listening, active speaking, active reflecting. Active here means personal, I am doing this for myself not others.
• Second set is Sevana, Archana and Vandana. Sevana is active serving; Archana is active invoking and Vandana is active incorporating.

In terms of Science Vandana or active incorporating is when you start to live like the divine, you start to feel that you are living with divine. If you live like, you start to live with. For Scripture Vivek ji referenced Isha Vasya Upanishad. The message is if you can recognize the person you are interacting with has the same spirit/Atma as you then you won’t be annoyed by them or angry with them.  Sometimes an Atheist comes to Vivek ji and says “I am a good person why should I listen to you? Why you should I follow you?” Vivek ji’s rational response “You are right you are a good person but you can never be the best person. Because you will always feel that the people around you are different than you. For a theist, one learning Sanatana Dharma there is only one. You and I look different fundamentally we are the same. I become loving to you the way I love myself.” That is the difference between Atheist and Theist in terms of level of potential because of that understand themselves, accepting themselves. Essentially master offers us tough love. When living was the toughest you have thought about the life the most. It’s the tough love that makes us the most reflective. Swami Tejomayanda’s tough love has been catalyst for Vivek ji to be dedicated to Sanatana Dharma the way Swami Tejomayananda was dedicated. This is why another definition of Vandana is to bow. You bow; there is an understanding of that experience.

Now we continue into the third set of Navada Bhakti. 1) active listening, speaking, reflecting 2) deeper making this more personal active serving, invoking, incorporating 3) Dasya. In Ramayana we think of Hanuman ji as Dasya.

Science: Science behind Dasya is active respecting. It is implied that Dasya should communicate with respect to their master.  Be respectful of Bhagavan to go from Bukti to Bhagavan. Bhagavan means all virtues always. When I respect one who has all virtues always, I start developing these virtues. Dasya is not just sitting at the feet of Bhagavan and crying but respecting the virtues, Bhavan. The more you respect, the more you receive.

Scripture & Story: Vivek ji is combining scripture and story into Chaupai of Hanuman Chalisa. Chaupai 14

sanakādika brahmādi munīsā |
nārada sārada sahita ahīsā ||

Bhagavan Bramha’s (Creations manager) family is listed here cannot understand Sri Hanumana.  Implication, creation’s manager is relative, and relative cannot know the absolute. The relative can never know the absolute. We may feel Hanuman ji is good looking or strong but Hanuman ji’s nature is Bhagavan Shiva, he is infinite. We may not look or strong like Hanumana but his nature or our nature is the same. Verb for this Chaupai is Belief. When we start being around big minded people, we may have faith or trust but the least we can to relate is start to believe in them.

jama kubera digapāla jahāṁ te |
kabi kobida kahi sake kahāṁ te ||

Chaupai 15, we are referring to Devas, Semi-Gods expression of Bhagavan Narayana. Bhagavan Bramha does not know Hanuman ji definitely Semi-Gods do not know Hanuman ji. In Swarga they are jealous and afraid.  Implication is as long as we keep building our outer world we may live in heaven. Depending on external joy will bring incompleteness, jealousy etc. Sentiment is to go deeper than that. One more practicality. There is reference to the Kavis/poets and Kovids/Rishis.  To understand and be close to divine faith not logic will work. As soon we accept that our journey will speed up. Our practice for this Chaupai is Accept. Acceptance helps one to become more faithful.

tuma upakāra sugrīvahim kīnhā |
rāma milāya rāja pada dīnhā ||

In life Sugriva was running out of fear. When Sri Rama and Sri Laxmana came to jungle Sugriva was suspicion that they will harm him. Sri Hanumana told Sugriva not to run, they need to find who they are. Sri Hanumana goes and meets Sri Rama and Sri Laxmana, the beneficiary was Sugriva. Vivek ji loves this Katha. Sugriva and Sri Rama made a pact that Sugriva will help Sri Rama with his family; Sri Rama will help Sugriva with his family. First Sri Rama helped Sugriva. Then it was rainy season. Sugriva enjoyed being the king, and forgot with his pact to help Sri Rama. Sri Rama sends Sri Laxmana to Sugriva to remind that. Sugriva again ran to his palace, to his room underneath bed. Sugriva brought his hands out to reach feet of Sri Laxmana told “I was waiting at your feet master.” To personalize this 16^th Chaupai or to learn we need to follow.  Follow through with your promises, commitments, and follow through with these teachings.

tumharo mantra vibhīṣana mānā |
laṅkesvara bhae saba jaga jānā ||

Hanuman ji’s advice to Vibhishana is lovely depiction of tough love, the love that changes people, the love that course corrects. When Sri Hanumana came to Lanka, he asks Vibhishana “Have you seen Sita?”. Vibhishana says yes. Sri Hanumana then asks “What have you done to help her?” He didn’t do anything to help her. In other words, he sympathized with her but didn’t empathize with her. She needed empathy not sympathy. Sri Hanumana empathized with her, he travelled all the way to Lanka. He challenged Vibhishana, but Vibhishana didn’t reject it. He accepted that and then he went and helped Bhagavati Sita. When Vibhishana came to visit Sri Rama first time he described Vibhishana Lankeshwara, the master of Lanka. Ravana was master of Lanka at that time. Sri Rama knows the future. Then Sri Rama is in the future, then why do we have anxiety about the future?  He knows the future which means he is there too. If I know God is in the future, then what am I anxious about. Vivek ji is pointing out intellectually knowing and knowing in our hearts. If you know in your heart that God is seeing all, then there can’t be regrets of the past or anxiety of the future. Pujya Swami Tejomayananda has taught “Don’t tell God how big your problems are, tell your problems how big your God is.” Our practice for Chaupai 17 is Support. Seek the support of those who don’t need support.

In Navada Bhakti we are in the 7^th of nine practices, in the third set of three. Dasya means active respecting. Key is active. Poojari in front of Murty is Proxy Bhakti. Pujya Swami Tejomayananda shared “You will only value that you value.” For example, if you don’t value punctuality, you will never value it. If you value the values you invest in them, hence active respecting.

It is only through self-reflection you can engage in self-development. In Sanskrit Swadhyaya pulls Sadhana.  Those who don’t get to know themselves don’t know how to grow.

Pooja Process: Soumya ji shared we discussed what is Pooja, why do we do Pooja and different categories of Pooja. Today we talk about symbolism behind Pooja. Pooja is actually Vedanta in practice. Laya Prakriya is where we talk about dissolving our senses, our speech in the mind, the individual mind in the total mind, the total in the ego so, it’s all given back to Bhagavan.  Pooja is representation of that Laya Prakriya. Today we talk about the Panchopachara Pooja which symbolizes Laya Prakriya. For Panchopachara Pooja we need five plus one plus one.  As we talked last week, we need Jala/water, Gandha/Chandanam, Pushpa/flowers, Dhoopa/incense sticks, Deepa/a light and some Naivedyam to offer to Bhagavan and then Karpoora Arthi.  Symbolism behind this is entire creation is made up of these five elements space, air, water, fire, earth.

• When we offer Jala, we offer Jala element back to Bhagavan.
• When we offer Chandan to Bhagavan, we offer earth element to Bhagavan as Chandan represents that earth.
• When we offer flower, we offer space element to Bhagavan. Space can’t be represented. However, when a bud blossoms to flower it has space in it now.
• When we show him, incense sticks the air element is offered back to Bhagavan.
• When we show Deepa fire element is offered back to Bhagavan.

All the Pancha Bhutas, our subtle body, our gross body, the mind, are offered. Aham is left. Then we offer him Naivedya. Naivedya has two parts one is Naivedya, other is Prasada. Whatever we offer alone become Prasada. That is where Bhagavan takes our ego, purifies it, removes this ignorance filled ego and gives us back the joy filled ego. Difference between our ego is unoffered ego and Mahatma’s ego is our ego is the Prasada that Bhagavan has given back. After ego is dissolved all that is left is Ananda light. That is where we show the Karpoora Arthi. Technically we offer Karpoora Arthi there is no bell, no sound just the light. In that light we experience the bliss. Karpoora burns and the fragrance of truth alone is left behind.

Next is stages in Pooja. Pooja is mainly composed of three sections. One is preparation or Poorvanga Pooja: Next is Mukhya Pooja, and lastly it is Uttara Pooja.

The preparation step is very important. Technically in Pooja Paddati, the preparation starts where one sits down in an Asan where one calms the mind, perform Achamana, Atma Pooja, and then Theertha Nirmithi where one prepares the Theertha that is offered to Bhagavan. One purifies all the materials that are going to be used in Pooja. Soumya ji says that preparation starts way before than that. When one wakes up thinking about how to worship Bhagavan, one’s mind is already on him thinking about how to prepare for him, how to dress him up. These thoughts that connect with Bhagavan are preparation. One prepares themselves and joyfully looking forward to be with him.

Mukhya Pooja: It starts by meditating on Bhagavan and inviting him to come to this Pooja. Swami ji says when we deeply connect with Bhagavan invite him in the Murty/picture, 1/16^th part takes as an Avatara in to Murthy/picture. It’s called Archyavatara.  Just for our worship Bhagavan physically manifests there in that form that we have invoked him. We feel so good in Pooja because if the invocation is sincere Bhagavan actually manifests there. We feel his presence. We treat Bhagavan royally as he came here upon our invocation though he is the emperor of the universe. We offer him seat, give him nice bath, dress him up in nice clothes, give him Upaveetha/sacred thread, decorate him with jewelry though all jewels belong to him. Then we offer Gandha, Kumkuma and then Pushpa Archana. Then we worship him, glorify him with Ashtothara or Vishnu Sahasra Nama, or Sthuthi. Then we offer Dhoopa, Deepa to Bhagavan. Then we offer our ego on to him. We offer Naivedyam with Bhava “Oh Bhagavan will you be pleased with our humble offering and bless us.” After Bhagavan finished eating, he is pleased. He is feeling worshipped comes the last stage.

Uttara Pooja:  In daily Pooja this is not elaborate. When we perform an elaborate Pooja in community pooja or on a celebration day Uttara Pooja steps will take place. First, we do Prasanna pooja where we ask Bhagavan for our desires here is where Bhagavan is Prasanna/pleasant. He blesses us what we want. Then we offer Tambulam, Dakshina to Bhagavan. We play instruments. We offer Chatra, Chamara. At that time Bhagavan is celebrated, glorified, worshipped. After all this comes Deeparadhana where we feel the bliss, the presence. Here bell is rung during the singing of Arathi, Deeparadhana is shown. After that in complete silence just the Karpoora Arthi is shown to Bhagavan. We experience that presence, that bliss. We physically feel his presence. After that Pradakshina and Sashtanga Namaskara full on surrender to be with us, bless us, to guide us. Then we seek forgiveness for any mistakes that we have committed. Then Samarpanam we offer even this worship and Phala to Bhagavan. Everything we do we offer on to Bhagavan. Now our mind is in Sattva. We sit back and do contemplation, reflection, Japa, Stuti as our mind is tuned with its best form. Then is Uddvasanam as we brought him here with our invocation, we send him back. Now we perform closing prayers for everyone’s welfare.

To start with we can do Panchopachara Pooja by offering those five elements, offer Naivedyam, Arthi, Japa, Kshamapanam, Udvasanam and we conclude. As we feel more connected, want to enjoy more time with Bhagavan we can increase the steps. Swami ji shared that the simplest is Panchopachara of all the Upachara stages with ten or sixteen which is common. There are also 64 Upacharas where you spend so much time with Bhagavan.

RAW: Reflect on who are you servant to. How do you know that you are servant to such a person or such a purpose.

February 1, 2026

One of the seekers at a workshop asked “How do I slow my mind down from spinning?”. Vivek ji said “Our mind doesn’t interpret don’t. Whatever we tell our mind not to do it gets fixated on it which is why we have to give our mind to do. We have to give the mind a Yama so that its habit is to fixate on what is it that you would like it to fixate on. You direct the mind.”  Vivek ji will share a story related to this most of us might have heard before but how relevant is it is to the nature of the mind.

One day a grumpy, ungrateful man was walking through the desert. He was complaining about all of the things he doesn’t have, all the things that have happened to him as he was walking. In this spinning he trips on the ground. He kicks that sand area and a lamp comes out. He picks up the lamp. He thought all his problems will go away.  On the lamp is the message “If you rub this lamp genie will come out. Protocol for it is it will do whatever you tell it to do but if you don’t tell anything it will eat you.” Without reading the instruction about eating, he rubbed lamp and genie came out. Genie said “Master give me work to do.” Grumpy, ungrateful old man said “Make me new clothes” and immediately he had nice new clothes. He hasn’t eaten for so long he asked for various kinds of food. Next, he asks genie to build a big palace. He gets all this and that he asked for. At this point he doesn’t have any more work for genie. Genie says “This was the message if you don’t give me any work to do, I am going to eat you.” He didn’t know what to do so he starts to run. Running and running and this genie is floating behind this man it’s almost like Sugreeva who ran around the world. He eventually is getting tired to run.  He sees a Devi who cheerfully sitting under a tree. He falls at her feet and says “Help me.” He explained how this genie is about to eat him. That Rishika says “Tell that genie to build a pole.” Genie builds the pole. Devika says “Tell genie to go up and down this pole until you have work for this genie to do.” Genie goes up and down the pole, whenever this man has work to do genie takes care of it. This katha is about us. Genie is the mind. If mind is not engaged, mind starts to engage in over thinking, getting over whelmed, become grumpy, ungrateful. Pole in the story is Japa. The pole is feeling close to God. My default is chanting feeling these hands are given to me by Divine feeling “when I am sleeping divine is going to protect me.” When I have work to do, let to bring the mind out “Now I have to drive, now I have to clean etc.” This story can be our story through understanding. Understanding pulls clarity, clarity pulls Bhakti. We are very, very, very fortunate that in our smaller cities, circles that we have so much access to Bhaktas. If I have Bhakti towards Bhakta that relationship will bring me to Bhagavan. I will become like Bhagavan, and finally with Bhagavan. That’s we chant Tasmai Shri-Gurave Namah that I have Bhakti towards a Bhakta. That Bhakta is key for all time to be Bhakti Time.

We are learning from Rishi Prahlada how to bring Bhakti into our lives. We recently learnt about Archana, active invoking. The science behind this active invoking is to try to express my feelings in a real way to that which is unresisting. Hardest part of being in our home is the people that we are living with because we have egos and we resist each other. This is form of testing ourselves. The scriptural feeling behind this is, when we feel an icon or that Murthy is living, we start to live like that Murthy, we start to live with that Murthy. At Chinmaya Dhara all seekers have bhava that as soon as they come in, they offer Pradakshina to Bhagavan. It’s like I see everyone but it’s like I need to talk to Bhagavan first. They are trying to encourage kids to do that too.  For them Sri Krishna is living, so they have to greet Sri Krishna first, then greet others. Next is story about Ekalavya which summarizes Yadha Drishti Sada Srishti that encapsulates Yatha Drishti, Tatha Srishti whatever your vision or feeling is that becomes your reality.

In last week’s class we learnt difference between Purusha Tantra and Vastu Tantra. Vivek ji is elaborating a little. Purusha Tantra is a Bhava, that is my feeling towards an entity. It is subjective, it is personal. Vastu Tantra is not Bhava, it is Satta it is reality, truth. Through Archana, through training in Pooja there is Yoga happens between my Purusha Tantra and Vastu Tantra that are apart to become one. This is how we start to feel tuma racchaka kahu ko darana. That God is looking so looking so after me.  That’s the truth I don’t feel it right now.  Now I have to align my Purusha Tantra with my Vastu Tantra. The more you understand the mind, the more you practice Bhakti. The more you practice Bhakti the more you understand mind they are synonyms.

Reviewing Active Invoking. We try to practice Pooja/Archana/invoking which doesn’t resist us. Swami Bramhananda ji taught Vivek ji’s batch Mundaka Upanishad. His guidance for Gruha/Ashrama Pravesha was to bring your guide and baby. There is no ego in both cases which is real auspiciousness.  Baby’s ego is dormant; guide’s ego is transcended. That’s why we love to be around babies. The Scripture that supports Science is Whatever you start to feel lie you start to live for. That’s why in Sanatana Dharma icons or Murtis are so psychologically sound.

Rishi Prahlada is continuing to encourage us to be active. We may have grown up passive where someone else does it for me. Now we are training to be active only I can feel this for myself. Next practice is Vandana. Vivek ji has the connection of Vande Mataram to word Vandana.

Science: Vandana actually means active incorporating. Archana Active Invoking, Vandana is more comprehensive active incorporating. During Wake up to the Potential course Vivek ji Shared Bhaja comes from the root Bhaj and there are six expressions/degrees of Bhaj. Starting with the least to the most, deep 1) Sit 2) Sing 3) Seek 4) Support Sit and Sing we have covered that may be in active listening or active speaking. Vivek ji wants to focus on Seeking and Supporting. Seeking would be Archana. Try to remember that we are sharing the Nama of Bhagavan’s Guna when we are offering Archana. I am sharing this name but this name is the quality of the divine. One of Bhagavan Narayana’s names is Yama, one who is disciplined. We think that’s his name but really its Bhagavan’s quality. Deeper than seeking is supporting, deeper than supporting is incorporating. Deeper than the name or Guna is this Abhyasa/practice of that Guna. We are incorporating the divine’s quality into our own life, practicing this. Sit, Sing, Seek that is passive Bhakti. It is when we support and serve and surrender that is the active Bhakti. It requires giving. Science behind Vandana is active incorporating, it is practicing the quality of the divine.

Scripture: Vivek ji is referencing Isha Vasya Upanishad also known as Isha Upanishad which is very philosophical and very practical. Vivek ji is walking us through 6^th mantra. This mantra is about if you are incorporating the qualities of the divine, you are becoming like Bhagavan that is Vandana.

yastu sarvāṇi bhūtāny ātmanyevānupaśyati

sarvabhūteṣu cātmānaṃ tato na vijugupsate

Translation The one who constantly sees everywhere all beings in the self or all beings in Bhagavan and the self in all beings and forms there after feels no hatred for anything.

For the one who feels all is in Bhagavan and Bhagavan is in all then what would they hate?  What would they dislike?  What would they even prefer?  That is where the name of the divine which is quality of the divine, I start to practice that where that becomes my quality. If a random person walks into Satsang at someone’s home I wonder about their presence. If I know that if that person is a Bhakta of that Guru who is leading Satsang I change my relationship with that person. Because there is an understanding that this random person is also trying to seek like me, practicing Bhakti like me. There is a connection there. The idea is not to have negativity to another as this person an expression of divine.

Katha/Story:  Story is related to final three months of Vivek ji’s Vedanta course. They were instructed not to think about anything post the 25 months of the course until last three months of the course. In the last three months speaking, discussion, really the decision had to be made about accepting Bramhachari Diksha or not.  Bramhachari Diksha is formal path of renunciation. Final decision was with Vivek ji because of Vivek ji’s name starting with V. Vivek ji said no when Pujya Swami Tejomayananda asked about Bramhachari Diksha for the first time. Next time he asked Vivek ji about it when Vivek ji was serving food to Swami Tejomayananda ji. This time he asked why?  Vivek ji said that Vivek ji promised Vivek ji’s mother that Vivek ji would come home after the course.  Pujya Swami Tejomayananda has nodded his head.  Third time Pujya Swami Tejomayananda in his room asked Vivek ji while Swami Bhodatmananda was there. Vivek ji said about the commitments Vivek ji had.  This time Pujya Swami Tejomayananda was not happy about the situation. Why this story is related to this?  Because a guide knows us better than we know us. At that point Vivek ji was like unbaked clay. It went from one heating to another heating to the finally with last heating unbaked clay became baked.  When Vivek ji left Vedanta course Vivek ji shared “I will follow your teachings with my actions. What you have taught me is not nama, what you have taught me is Abhyasa.” Coming back to practice, Vandana is when you incorporate teachings into your personality, into your lifestyle. When one has master like Pujya Swami Tejomayananda the divine will find a way you can’t help but incorporate it. 

Vivek ji said “Soumya will train us in aligning our Purusha Tantra with Vastu Tantra so that we are Swatantra.”

Pooja Procedure: This mornings bhajan Niradhar Ko Adhar Eka Ram Nam if we felt that then pooja would be a natural expression of that Bhava that we feel but we don’t always feel it. We are intellectual, we understand Vedanta but we don’t actually feel it. To feel it, to build this relationship with Bhagavan, to connect with him; we need Pooja.  Pooja is not for Bhagavan; it is to transform the worshipper. Pooja aligns our speech, body, mind, intellect so the mind becomes available, mind becomes trained. Swami Aparjithananada shared with Soumya ji why at all we should build relationship with Bhagavan today? Because God alone is and we have misunderstood as God’s existence is my existence. He alone and I exist, what a powerful statement. Today the topic is about different types of Pooja based on Paddhati/procedure, the way is it is performed.

1. Vaidika Pooja: Only Vaidika mantras are used.  It is performed as it is described in the Vedas
2. Pouranika Pooja: As it is described in our puranas. Bhagavan Rama taught Laxmana how to perform pooja in Valmiki Ramayana.
3. Tantrika Pooja: Based on Tantra Shastra
4. Agamika Pooja: It may refer to Vaidika Pooja, Tantra Pooja or independent scriptural traditions.  Most of Poojas performed in Tamilanadu are based on Agama Shastra.
5. Vaikhanasa Pooja: This is Vaishnava tradition where Bhagavan Vishnu is worshipped in certain way. This procedure was propagated by Sri Ramanujacharya.
6. Pancharatra Pooja: Widely followed in Vishnu temples. In Tirupathi this Paddati is followed.
7. Mishra Pooja: A combination of some Vadika mantras, some Agamika steps, Tantrik mantras  

We will be learning a simple Mishra Pooja

Next type of classification is based on intent or occasion.

1. Nitya Pooja: Daily worship of Bhagavan. It is our duty to worship Bhagavant. Actual performance of this pooja is called Nitya Pooja. The Pooja we will be learning is Nitya Pooja.
2. Naimithika Pooja: When there is an occasion like Vivaha or Gruha Pravesha Pooja which is performed before moving into home.
3. Varshika Pooja: This is performed annually like Sharadeeya Navaratri Pooja, Swami Sharadananda ji performs grand Sharadeeya Navaratri Pooja. There are some Mantras, Anushanas/disciplines followed these nine days. It’s performed in an elaborated manner.
4. Prayashchitta Pooja: We pray to Bhagavan to remove obstacles that we come across. Like an Astrologer might say you are going through this tough phase because of Sani Dosha.  You have that Shraddha you perform the Pooja.
5. Kamya Pooja: Pooja performed to fulfil a desire. Raja Dasaratha performed Putra Kameshti Yagna to have Lord Rama.
6. Utsava Pooja: In our temples annually or during certain festival whole community gathers to perform this kind of Pooja.
7. Kshetra Pooja: It is done for the benefit of entire community. Like yesterday in Mumbai The Samuhika Hanuman Havana was performed.
8. Anya Pooja: Others like Pitra Pooja we worship our ancestors.
9. Swabhavika Pooja: A natural way of worship. When a seeker is so evolved every action, they perform waking up, eating, breathing everything is worship of Bhagavan.

Our goas if we perform Nitya Pooja using Misra Pooja and reach Swabhavika Pooja where mind is constantly worshipping Bhagavan, is in complete gratitude at his feet, at his command where knowledge can flow.

One more classification

1. Baahya Pooja: Outside. Perform your steps to Murthy with your body, speech and mind outside, visible.
2. Manasika Pooja: You go through the exact same steps of Pooja with your eyes closed. It’s all within, no one can see you are performing Pooja.
3. Rahasya Pooja: This Pooja is traditionally given from Guru to Shishya or father to son. It comes in the tradition. Only those people perform that Pooja
4. Atma Pooja: Where you are dwelling on the self where you worship in self, Atma Vichara. Goal perform Swabhavika Pooja to reach Atma Pooja. This external Pooja is just a stepping stone to reach the highest state by building this discipline of by doing it every day.  

For simple Pooja simple things needed are first Sadhaka/seeker who has the Shradda, has the time, has this interest that I want to connect to Bhagavan, I want to grow. When we have that, if it resonates with us, we are here, ready. Second, we need a Murthy/Vigraha, something that helps us connect to what we cannot see or experience today worshipping which can reach that object of meditation. Soumya ji has brought Saraswati Vigraha to the class. Vigraha can be a mandala in Kerala they create a Chaktra or another pattern with powder and Bhagavan is invoked with in that Mandala. A lamp or Ghata/pot is invoked in Mandala.  A picture of Bhagavan that your mind abides in, gravitates towards, that brings lots of joy and peace is a Vigraha. A Pratika/symbol like we use Padukas for Guru Paduka Pooja. A Vigraha is where mind can rest or invoke that bhava. Once we start doing this consistently this bhava is guaranteed to rises in us.  Third we need Jala Patra, something to keep water in. We have to offer water as Pooja Paddati. Soumya ji has cup and spoon to offer water. Next, we need small cup to keep Chandan/Sandalwood powder in it. Next, we need another small cup with Akshita, rice with some turmeric powder. Next, we need a plate with any flower(s), leaf/leaves. Next, we need an Agarbathi/incent stick that could be lighted. Next, a lamp with wick and oil. Lastly a plate to offer Karpura/camphor. Most importantly we need a plate/cup to offer Naivedyam dry fruits or fresh fruits or sugar or milk to offer to Bhagavan which is most important step. These are the materials we need to connect to Bhagavan which is the highest purpose for human life. Let us not be fooled that these materials will make Pooja successful. It is ultimately the seeker, the Bhava. What do these materials do?  Following a structure with these materials helps me train the mind. If we are in a stage where we can offer Patram, Pushpam, Phalam, Thoyam its great.

Our goal is to be open minded, not to get caught in the steps or ritualistic order that is being performed. Whoever has invoked Bhagavan there, let me connect. Let me flow with how the Pooja is flowing. Each of the Paddatis are very different, what is being performed is very different. Any where there is Pooja there is Sattvic environment that is being provided for us, let us utilize it.

RAW: Live Isha Vasya Upanishad sloka 6, incorporate this into your life shifting from Archana to Vandana.